14.

श्रीकामाक्षीस्तोत्रम् / Sri Kamakshi Stotram

1.कल्पानोकहपुष्पजालविलसन्नीलालकाां मातृकाां
कान्ाां कञ्जदलेक्षणाां कवलमलप्रध्वांवसनी ां कावलकाम् ।
काञ्चीनूपुरहारदामसुभगाां काञ्चीपुरीनाविकाां
कामाक्षी ां कररकुम्भसवन्नभकुचाां िन्दे महेशवप्रिाम् ॥

1.kalpanōkahapuṣpajālavilasannīlālakāṁ mātr̥kāṁ
kāntāṁ kañjadalēkṣaṇāṁ kalimalapradhvaṁsinīṁ kālikāṁ ।
kāñcīnūpurahāradaamasubhagāṁ kāñcīpurīnāyakīṁ
kāmākṣīṁ karikumbhasannibhakucāṁ vandē mahēśapriyām ॥

Introduction:

Through exquisite imagery Adi Shankara has linked the initial verses, the attributes of Devi, to
different gems and its shades of colors. In the later verses he slowly moves on to more spiritual
and divine descriptions of Devi and tries to explain through apt comparison, the true import of
her form as witnessed by her devotees, where on account of her compassion, she gives them the
darshan that they yearn for.

Meaning and Explanation:

This Stotram is a description of the form of Kamakshi manifested at Kanchipuram.

कल्पानोकहपुष्पजालविलसन्नीलालकाां मातृकाां / kalpanōkahapuṣpajālavilasannīlālakāṁ

mātr̥kāṁ

कल्प- Kalpa- Kalpaka; अनोकह- anōkaha - tree; पुष्प - puṣpa - flower;जाल-jāla-garland (series
of flowers);विलसन् - Vilasan- shining ; नील-nīlā -blue-black; अलकाां - ālakāṁ - hair; मातृकाां -
mātr̥kāṁ - Mother (of the universe).

The black hair of Devi shines as it is adorned with garlands of flowers from the Kalpaka tree. She
is addressed as the Mother, as the entire universe is her creation.

कान्ाां कञ्जदलेक्षणाां कवलमलप्रध्वांवसनी ां कावलकाम् / kāntāṁ kañjadalēkṣaṇāṁ

kalimalapradhvaṁsinīṁ kālikāṁ
कान्ाां - kāntāṁ - beautiful; कञ्जदल - kañjaDala - lotus/water - lotus petals ; ईक्षणाां –ēkṣaṇāṁ -
eyes; कवलमल- Kalimala - impurities of Kaliyuga ; प्रध्वांवसनी-ां pradhvaṁsinīṁ - destroyer;
कावलकाम्- kālikāṁ - Kalika.

Her beautiful eyes resemble the petals of the lotus. She transforms to the dusky form of a
Kaalika when she destroys the impurities or evils of Kaliyuga/ era of Kali.

She acquires the fierce dark complexion of Kaalika when required and on a dusky complexion all
her auspicious gem-studded ornaments glitter.

काञ्चीनूपुरहारदामसुभगाां काञ्चीपुरीनाविकाां / kāñcīnūpurahāradaamasubhagāṁ

kāñcīpurīnāyakīṁ

काञ्ची - Kāñcī - waist band/odyanam;नूपुर-nūpura - anklets; हार- hāra - necklace; दाम- Daama-
flower garland; सुभगाां - subhagāṁ - one having auspiciousness; काञ्चीपुरी- Kāñcīpurī - Kanchi city;
नाविकाां - nāyakīṁ - Mistress (of).

She wears auspicious ornaments like a waistband, anklets, necklaces and a flower garland.
These are symbols of auspiciousness. She is the mistress of Kanchipuram and everything
auspicious is with her.

कामाक्षी ां कररकुम्भसवन्नभकुचाां िन्दे महेशवप्रिाम् / kāmākṣīṁ karikumbhasannibhakucāṁ vandē

mahēśapriyām

कामाक्षीां–kāmākṣīṁ - Kamakshi; करर- Kari- elephant; कुम्भ- Kumbha- mounds on head/temple;

सविभ- Sannibha- resembling; कुचाां - kucāṁ- bosom; िन्दे - vandē – I worship;
महे शवप्रिाम् - mahēśapriyām - beloved of Maheshwara.

Her bosom resembles the two mounds on the head/temples of an elephant. My obeisance to
the beloved of Maheshwara.

Notes:

She has and bestows all good fortune. Her adornments are already auspicious as they are
usually studded with the precious nine gems / navarathnas and become more so when
adorned. She grants one’s desires or ends one’s desires by granting liberation/moksha, with
just a glance through her eyes.

2.काशाभाांशुकभासुराां प्रविलसत्कोशातकीसवन्नभाां
चन्द्राकाानललोचनाां सुरुवचरालङ्कारभूषोज्ज्वलाम् ।
ब्रह्मश्रीपवतिासिावदमुवनवभिः सांसेविताङ्घ् विद्विाां
कामाक्षी ां गजराजमन्दगमनाां िन्दे महेशवप्रिाम् ॥

2.kāśābhāṁśukabhāsurāṁ pravilasatkōśātakīsannibhāṁ
candrārkānalalōcanāṁ surucirālaṅkārabhūṣōjjvalām ।
brahmaśrīpativāsavādimunibhiḥ saṁsēvitāṅghridvayāṁ
kāmākṣīṁ gajarājamandagamanāṁ vandē mahēśapriyām ॥

Meaning and explanation:

In keeping with the theme of colors, this verse brings out the color green. This color denotes
the freshness and the fertility of nature as associated with Devi’s creation.

काशाभाांशुकभासुराां प्रविलसत्कोशातकीसवन्नभाां /kāśābhāṁśukabhāsurāṁ

pravilasatkōśātakīsannibhāṁ

काश -kāśa-green grass like Darbha; आभ – ābha – shine; -अांशुक – aśuka -dress;
भासुराां - bhāsurāṁ - shining; प्रविलसत्- Pravilasat -shining; कोशातकी-kōśātakī - snake gourd;
सविभाां - sannibhāṁ - similar

Clothed in dark green like that of darbha grass she glistens. Her slender form and complexion
resemble a tender shining snake gourd with its pale greenish tinge.

चन्द्राकाानललोचनाां सुरुवचरालङ्कारभूषोज्ज्वलाम् / candrārkānalalōcanāṁ

surucirālaṅkārabhūṣōjjvalām

चन्द्र- Chandrā- moon; अकक -Arka- sun; अनल - Anala- fire/agni; लोचनाां -lōcanāṁ- having eyes;
सुरुवचर- surucirā- very attractive; अलङ्कार-alaṅkāra- adornments; भूष – bhūṣa - ornaments ;
उज्ज्वलाां -ujjvalām– shining brilliantly.

Her eyes are made up of the moon (left eye), sun (right eye) and fire/agni (third eye). She is
adorned with very attractive and shining ornaments.

ब्रह्मश्रीपवतिासिावदमुवनवभिः सांसेविताङ्घ् विद्विा / brahmaśrīpativāsavādimunibhiḥ

saṁsēvitāṅghridvayāṁ
ब्रह्म-Brahma - brahma; श्रीपवत-śrīpati - Vishnu, spouse of Lakshmi; िासि- vāsava -Lord
Indra;आवद-ādi - and others; मुवनवभिः-munibhiḥ -sages; सांसेवित-saṁsēvita - worshipped;
अङ्घ्वि- aṅghri -feet; द्विा- dvayāṁ - two.

At the two feet of Devi, Brahma, Vishnu, Indra and other great sages are all worshipping her
with concentrated devotion.

कामाक्षी ां गजराजमन्दगमनाां िन्दे महेशवप्रिाम् / kāmākṣīṁ gajarājamandagamanāṁ vandē

mahēśapriyām

कामाक्षीां-kāmākṣīṁ - Kamakshi; गजराज-Gajarāja - elephant (queen); मन्द- Manda- slow and

graceful; गमनाां - gamanāṁ - having gait; िन्दे -vandē – offer my obeisance to; महे शवप्रिाम् -
mahēśapriyām - Maheshwara’s beloved.

Devi’s gait is majestic like the powerful yet graceful swaying one, of a queen elephant.
I offer my obeisance to the beloved of Maheshwara.

Notes:

A sense of majesty is conveyed by this verse. Her power within her three eyes made up of the
sun, moon and the fiery third eye and her superior status are further emphasized by Adi
Shankara by grouping the Gods and the sages equally, without difference in rank. They gather
together to serve, with the purpose of receiving the grace from her twin feet. Finally a more
befitting comparison of her gait to that of a queen elephant rather than the usual feminine one
of a hamsa / swan is made.

Here while emphasizing the green color and its shade he is indirectly referring to the precious
gem Emerald/ Maragatham, yet another in the Navaratna group.

3. ऐां क्ी ां सौररवत िाां िदन्तन् मुनिस्तत्त्वार्ा_रूपाां पराां

िाचाम् आवदमकारणां हृवद सदा ध्यािन्तन् िाां िोवगनिः ।
बालाां फालविलोचनाां निजपािणाां सुषुम्नावश्रताां
कामाक्षी ां कवलताितांससुभगाां िन्दे महेशवप्रिाम् ॥

3.aiṁ klīṁ sauriti yāṁ vadanti munayastattvārtharūpāṁ parāṁ

vācāṁ ādimakāraṇaṁ hr̥di sadā dhyāyanti yāṁ yōginaḥ ।
bālāṁ phālavilōcanāṁ navajapāvarṇāṁ suṣumnāśritāṁ
kāmākṣīṁ kalitāvataṁsasubhagāṁ vandē mahēśapriyām ॥

Meaning and Explanation:

ऐां क्ी ां सौररवत िाां िदन्तन् मुनिस्तत्त्वार्ारूपाां पराां / aiṁ klīṁ sauriti yāṁ vadanti
munayastattvārtharūpāṁ parāṁ

ऐां - aiṁ - Beej akshara representing Saraswati; क्ीां- klīṁ - Beej akshara representing
Manmatha / god of love; स िः Sauah - Beej akshara representing Saubhaagya / good fortune; इवत
- Iti- like this; िाां - yāṁ - which Devi ;िदन्तन्- Vadanti- recite; मुनि:- Munayah – sages;तत्व-
Tattva – truth; अर्क- Artha - import of; रूपाां - rūpāṁ – form; पराां -parāṁ – supreme

The Devi that the sages meditate upon, with the beejaksharas or seed letters that represent
Saraswati, Manmatha and Saubhagaya is but the true import of the one and only supreme truth
or Parabrahmam.

िाचाम् आवदमकारणां हृवद सदा ध्यािन्तन् िाां िोवगनिः /vācāṁ ādimakāraṇaṁ hr̥di sadā dhyāyanti
yāṁ yōginaḥ

िाचाम्- vācāṁ - of speech; आवदम - Ādima – fundamental/primeval; कारणां - kāraṇaṁ –

source; हृवद – hrdi - within the heart ; सदा - sadā - ever ; ध्यािन्तन् -dhyāyanti – meditate
; िाां – yāṁ - which Devi ; िोवगनिः - yōginaḥ - Yogis.

Only from knowledge comes speech. Further, knowing her to be the primordial source of word
and speech, the sages constantly meditate on that Devi in their hearts.

बालाां फालविलोचनाां निजपािणाां सुषुम्नावश्रताां/bālāṁ phālavilōcanāṁ navajapāvarṇāṁ

suṣumnāśritāṁ

बालाां - bālāṁ - young child; फालविलोचनाां - phālavilōcanāṁ - having shining third eye; नि -
Nava- new fresh; जपािणाां - japāvarṇāṁ - Hibiscus flower’s color (red); सुषुम्ना -suṣumna - the
Sushumna nadi ; आवश्रताां – āśritāṁ - rests in;

Devi is initially worshipped as very young child Bala Tripurasundari with the third eye
resplendent on her forehead, with the pale pink color of a newly blossomed Hibiscus/Japa
flower. Devi rests in sushumna nadi at the base (mooladhara chakra) of the spine as Kundalini
Shakti .

कामाक्षी ां कवलताितांससुभगाां िन्दे महेश_वप्रिाम् / kāmākṣīṁ kalitāvataṁsasubhagāṁ vandē

mahēśapriyām
कामाक्षीां – kāmākṣīṁ - Kamakshi ; कवलत- Kalita- wearing; अितांस- Avatamsa- ear hangings
(studs) ; सुभगाां - subhagāṁ – auspicious; िन्दे - Vande- (my) obeisance ; महे शवप्रिाम् – Mahesha
Priyaam- Shiva’s beloved.

Her auspiciousness is increased by her beautiful ear studs. I worship that beloved of
Maheswara.

Notes:

Devi is known to bless many with speech, for example Devi Bhagavatham says how a poor
unlettered brahmana boy Satyavratha was blessed with scholarship like that of the poet
Valmiki.

The initiation into Shakta worship starts with mantras dedicated to the very young Bala
Tripurasundari, the beauty of the three fortress.

From the base of the spine to the very top of the head, lie the channels of Ida and Pingala and
between them is the nadi/channel of Sushumna. When willed by Devi, the curled up snake-like
Kundalini at the mooladhara/ at the base of the spine where she rests, is propelled to shoot
straight up to the chakra on the top of the head/ sahasrara, thereby generating tremendous
energy. This root chakra is allotted the dense color with the dense energy - red.

So auspicious is her form to behold, when her dangling earrings nod/ move gently.

In this verse the color red and what it generally stands for is linked smoothly to some of the
attributes of Devi. The Hibiscus flower with its pale red color denotes freshness due to its newly
bloomed state when plucked for puja. The same red freshness is evident in the aura of the
youthful Bala Tripurasundari with her energy and vitality accentuated by her third eye. Devi
rests in every human body within the root / mooladhara which can be activated using certain
procedures. Her red gem- studded earrings reflect the auspiciousness of Devi, the beloved of
Mahesha to whom I offer obeisance.

4.ित्पादाम्बुजरे णुलेशमवनशां लब्ध्वा विधत्ते विवधर् _

विश्वां तत् पररपावत विष्णुरन्तिलां िस्ािः प्रसादान्तिरम् ।
रुद्रिः सांहरवत क्षणात् तद् अन्तिलां िन्माििा मोवहतिः
कामाक्षी ां अवतवचत्रचारुचररताां िन्दे महेशवप्रिाम् ॥४॥

4.yatpādāmbujarēṇulēśamaniśaṁ labdhvā vidhattē vidhir-

viśvaṁ tatparipāti viṣṇurakhilaṁ yasyāḥ prasādācciram ।
rudraḥ saṁharati kṣaṇāttadakhilaṁ yanmāyayā mōhitaḥ
kāmākṣīṁ aticitracārucaritāṁ vandē mahēśapriyām ॥

After feasting our eyes with different colors and gems pertaining to Devi, in this verse Adi
Shankaracharya exposes us to the unimaginable grandeur and might of Devi.

ित्पादाम्बुजरे णुलेशम्अवनशां लब्ध्वा विधत्ते विवध: / yatpādāmbujarēṇulēśamaniśaṁ labdhvā

vidhattē vidhiah

ित् - Yat - whose; पाद -pāda- feet ;अम्बुज-ambuja - lotus ;रे णु - rēṇu - dust ;लेशम् -lēśam -
little/a speck ; अवनशां -aniśaṁ - always ; लब्ध्वा– labdhvā – having obtained; विधत्ते - vidhattē -
ordains ; विवध:- vidhihi - Brahma (who decides one’s fate/destiny).

Brahma ordains the fate/vidhi of all human beings. He uses a tiny speck of dust clinging to
Devi’s lotus like feet and places it respectfully on his head. Using this, he draws on her rajasic
power to engage in creation.

विश्वां तत् पररपावत विष्णुरन्तिलां िस्ािः प्रसादान्तिरम् / viśvaṁ tatparipāti viṣṇurakhilaṁ yasyāḥ
prasādācciram

विश्वां –viśvaṁ – universe ; तत् – Tat – that ; पररपावत – paripāti - well protected ;विष्णु: - viṣṇuh
- Vishnu; अन्तिलां-akhilaṁ - entire; िस्ािः– yasyāḥ - by whose (Devi’s); प्रसादात् - Prasādāt – by
grace; वचरम्- ciram - – for a long time.

With Devi’s grace, Vishnu attains satvic power in sustaining the entire universe, created by
Brahma, without any shortage of resources.

रुद्रिः सांहरवत क्षणात् तद् अन्तिलां िन्माििा मोवहतिः / rudraḥ saṁharati kṣaṇāttadakhilaṁ
yanmāyayā mōhitaḥ

रुद्रिःRudrah – Rudra; सांहरवत-saṁharati - destroys; क्षणात् - kṣaṇāt- in an instant; तद् अन्तिलां-

Tad akhilaṁ - entire universe; ित्माििा- yanmāyayā - by whose Maya (Devi’s); मोवहतिः -
mōhitaḥ - deluded.

Deluded by Devi’s Maya Shakthi, Rudra becomes capable of instantly destroying the entire
creation by a violent streak in him that is generated by the power of Tamo guna, which again is
Devi’s Shakti.
कामाक्षी ां अवतवचत्रचारुचररताां िन्दे महेशवप्रिाम् / kāmākṣīṁ aticitracārucaritāṁ vandē
mahēśapriyām

कामाक्षीां- kāmākṣīṁ - Kamakshi; अवतवचत्र- Ati citra - very strange; चारुचररताां - cārucaritāṁ -
beautiful conduct; िन्दे -vandē – I bow to; महे शवप्रिाम् – mahēśapriyām - beloved of
Maheshwara.

We are struck with strange wonder at the radiant and extremely graceful conduct of Devi. We
offer obeisance to the beloved of Mahesha.

Notes:

Here we are introduced to the exceptional divine aura of Devi as she uses her powers within, by
graceful conduct to control the three states of creation, preservation and destruction through
the Tridevatas. They have to draw upon the power emanating from her to adequately continue
with their occupations eternally.

This concept is reinforced in many shlokas in the Devi Bhagavatham, for example:

ित्पादपञ्कजरजिः समिाप्य विश्वां ब्रह्मा सृजत्यनुवदनांच वबभवतक विष्णुिः ।

रुद्रश्च सांहरवत नेतरर्ािः समर्ाक िः तस्ै नमोस्तु सततां जगदन्तम्बकािै

I always worship Jagatambika from whose lotus feet, Brahma obtains the dust and uses this to
create the universe. Vishnu, ever protects and Rudra is able to destroy the universe only by this
Devi’s grace. Further it is emphasized in this verse that these Devatas are otherwise unable to
carry out these functions.

5.सूक्ष्मात् सूक्ष्मतराां सुलवक्षततनुां क्षान्ाक्षरै लावक्षताां

िीक्षावशवक्षतराक्षसाां वत्रभुिनक्षेमङ्करीम् अक्षिाम् ।
साक्षाल्लक्षणलवक्षताक्षरमिी ां दाक्षािणी ां सावक्षणी ां
कामाक्षी ां शुभलक्षणैिः सुलवलताां िन्दे महेशवप्रिाम् ॥५॥

5.sūkṣmātsūkṣmatarāṁ sulakṣitatanuṁ kṣāntākṣarairlakṣitāṁ

vīkṣāśikṣitarākṣasāṁ tribhuvanakṣēmaṅkarīṁ akṣayām ।
sākṣāllakṣaṇalakṣitākṣaramayīṁ dākṣāyaṇīṁ sākṣiṇīṁ
kāmākṣīṁ śubhalakṣaṇaiḥ sulalitāṁ vandē mahēśapriyām ॥

Meaning and Explanation:

Adi Shankara has chosen the syllable ksha, made up of a combination of the letters ‘k’ and ‘sha’.
Multiple words embedded with this ksha, are strung together poetically to indicate different
contexts, but with a common thread joining them so effectively.

सूक्ष्मात् सूक्ष्मतराां सुलवक्षततनुां क्षान्ाक्षरै लावक्षताां / sūkṣmātsūkṣmatarāṁ sulakṣitatanuṁ

kṣāntākṣarairlakṣitāṁ

सूक्ष्मात् –sūkṣmāt - subtle; सूक्ष्मतराां - sūkṣmatarāṁ - more subtle/ intangible; सुलवक्षत-

sulakṣita - (in her) beautiful and visible; तनुां – tanuṁ – form; क्षान्ा- kṣāntā - ending with
“Ksha”; अक्षरै िःलवक्षताां -akṣaraiah lakṣitāṁ - –indicated by letters of the alphabet.

Devi’s form is subtler than what we can imagine. The sukshma sharira, which is present in us,
moves from one birth to the next. Devi takes a beautiful visible form in Kanchipuram, to shower
her grace on her devotees. The only real purpose of the matruka aksharas beginning with ‘a’ and
ending with ‘ksha’ is to describe Devi.

Sanskrit letters which are 51 in number start with ‘a’ and end with ‘Ksha’. Each one of the 51
Shakti peethas is associated with each one such letter/akshara.

िीक्षावशवक्षतराक्षसाां वत्रभुिनक्षेमङ्करीम् अक्षिाम् / vīkṣāśikṣitarākṣasāṁ

tribhuvanakṣēmaṅkarīṁ akṣayām

िीक्षा-vīkṣā - (by her) mere look ; वशवक्षत- śikṣita - punishes/quells; राक्षसाां -rākṣasāṁ -
Rakshasas;वत्र– Tri – three; भुिन- Bhuvana- worlds ; क्षेमङ्करीम् – kṣēmaṅkarīṁ - what is good for
us, she does; अक्षिाम् – akṣayām - not liable to decay/reduction.

By a mere look she quells the Rakshasas. She protects every beneficial possession of all in the
three worlds. In doing so, in no way does her power suffer any reduction.

Notes:

In letters written long time ago, there was always a practice of polite enquiry about the
recipient’s well being (known as kushala- prashna). This included yoga-kshema, where yoga
meant attaining that which one desires to attain and kshema means protection of what you
already possess. Devi as Kshemankari, offers this protection to us.

साक्षाल्लक्षणलवक्षताक्षरमिी ां दाक्षािणी ां सावक्षणी ां / sākṣāllakṣaṇalakṣitākṣaramayīṁ dākṣāyaṇīṁ

sākṣiṇīṁ
साक्षात्- sākṣāt - Shastras visualised ; लक्षण-lakṣaṇa - all the content of the Shastra in letters ;
लवक्षत- lakṣitā - indicated (by); अक्षरमिीां- - akṣaramayīṁ – in the form of letters; दाक्षािणीां -
dākṣāyaṇīṁ - dākṣāyaṇīṁ (daughter of Daksha Prajapathi) ; सावक्षणीां-sākṣiṇīṁ - witness (of).

All knowledge is contained within the form of Devi. They exist in the most subtle form. Devi
converts them to words which in turn are expressed through the letters of the alphabet, as
Shastras. She is the witness of everything without any involvement.

Notes:

In being addressed as Dakshayani (born as Daksha Prajapati’s daughter) we are reminded of the
Puranic story of how she established on earth the greatness/ mahima of her Paativratya
(chastity). She went to the Daksha yagna and offered her form to a Yoga Agni, created by
herself, in order to protect the respect of her consort Shiva.

She is only the witness to your good deeds and sins but does not participate in them. (As the
lord in Bhagavad Gita says ‘no paapa (sins) or punya (good deeds) attach to me’). However if
you have dedicated the fruit of your actions/ karma phala to her in advance, with sincerity and
with all your heart, then it does not attach to you and vanishes.

कामाक्षी ां शुभलक्षणैिः सुलवलताां िन्दे महेशवप्रिाम् / kāmākṣīṁ śubhalakṣaṇaiḥ sulalitāṁ vandē

mahēśapriyām

कामाक्षीां - kāmākṣīṁ - Kamakshi; शुभलक्षणैिः - śubha lakṣaṇaiḥ -with all auspicious marks (like
kasturi tilakam, ornaments etc) ;सुलवलताां - sulalitāṁ -very gentle; िन्दे महे शवप्रिाम् -vandē
mahēśapriyām - my obeisance to the beloved of Maheshwara.

Devi who is bearing all the auspicious elements in her form and who is gentle and beautiful, my
obeisance to her, the beloved of Mahesha.

Notes:

When referring to Dakshayani, it is indirectly to the 51 Shakti Peetas which in turn comprise the
Sanskrit letters of alphabet. When she immolated herself in the yogic fire generated by herself,
her lifeless body was later dissected by Vishnu with his Sudarshana chakra and they fell in 51
places to form the Skakti Peetas/bases, representing the 51 Samskrit letters.

When referring to her as Lalitha, Adi Shankaracharya brings to our notice the theory that Devi
in her dynamic form sports with the letters (hence Lalitha). With a rearrangement of the letters
of ‘akshara’, we get ra-ksha, or protection / kavacham from the evil ones, mentioned here as
rakshasas, who try to sneak away the mantras for their own benefit. Devi is able to quell them
with a mere glance.

6.ओङ्काराङ्गणदीवपकाम् उपवनषत्प्रासादपाराितीम्
आम्नािाम्बुवधचन्तन्द्रकाम् अघतमिःप्रध्वांसहांसप्रभाम् ।
काञ्चीपट्टणपञ्जराऽऽन्रशुकी ां कारुण्यकल्लोवलनी ां
कामाक्षी ां वशिकामराजमवहषी ां िन्दे महेशवप्रिाम् ॥

6.ōṅkārāṅgaṇadīpikāṁ upaniṣatprāsādapārāvatīm
āmnāyāmbudhicandrikāṁ aghatamaḥpradhvaṁsahaṁsaprabhām ।
kāñcīpaṭṭaṇapañjarā:’:’ntaraśukīṁ kāruṇyakallōlinīṁ
kāmākṣīṁ śivakāmarājamahiṣīṁ vandē mahēśapriyām ॥

Meaning and explanation:

This is a beautiful verse filled with very apt similes / upamanas. Here she is variously presented
as a lamp, a pigeon, the shining moon, the sun and its rays, a parrot within a cage and the
ocean at high tide. To that beloved consort of Kamaraja I offer my obeisance.

ओङ्काराङ्गणदीवपकाम् उपवनषत्प्रासादपाराितीम् / ōṅkārāṅgaṇadīpikāṁ

upaniṣatprāsādapārāvatīm

ओङ्कार-ōṅkārā– Om (the core of Vedas); अङ्गण-aṅgaṇa –small space defined by four pillars in
a building; दीवपकाम् – dīpikāṁ - a small lamp; उपवनषत् - upaniṣat - Upanishad; प्रासाद- prāsāda
- palace; पाराितीम् – pārāvatīm - female pigeon.

The Vedas are heavy and dense with meaning and a small space at the centre is the Omkara.
Just like it is the very core, the meaning of what it stands for needs to be understood. Devi like
a small lamp enlightens this central part of the Vedas by giving power to the Omkara.
The Upanishads are considered as the Gnana-kanda or the last part of the Vedas. They are
voluminous; they try to describe the Parabrahma Swaroopam, using simple methods like
stories, conversations and the like.

Here the contrast is shown as Devi is like a small female pigeon within a vast palace of
Upanishads.

आम्नािाम्बुवधचन्तन्द्रकाम् अघतमिःप्रध्वांसहांसप्रभाम् / āmnāyāmbudhicandrikāṁ

aghatamaḥpradhvaṁsahaṁsaprabhām
आम्नाि- Āmnāya - Vedas ;अम्बुवध-ambudhi - ocean ; चन्तन्द्रकाम्- candrikāṁ - the cool light of the
rising moon; अघ-agha – sin ; तमिः– Tamah- darkness ; प्रध्वांस-pradhvaṁsa - destroys; हां स-haṁsa
- sun; प्रभाम्- prabhām - shine.

The Vedas are often compared to an ocean due to the vast knowledge they hold, like the deep
waters of an ocean encompasses many things. Devi is likened to the cool moonlight of a rising
moon which illuminates the ocean waters. She also drives away the dark evil of sin just like the
shine of the sun destroys darkness. Devi by her grace destroys the sins of the one who prays
with sincerity and promises never to sin again.

काञ्चीपट्टणपञ्जराऽऽन्रशुकी ां कारुण्यकल्लोवलनी ां /kāñcīpaṭṭaṇapañjarā:’:’ntaraśukīṁ

kāruṇyakallōlinīṁ

काञ्ची-Kāñcī - Kanchipuram; पट्टण-paṭṭaṇa -(the) city; पञ्जर-pañjarā- cage;अन्र- ’antara -

inside; शुकीां-śukīṁ - a female parrot; कारुण्य-kāruṇya - compassion, कल्लोवलनीां- Kalloliniim-
(rising like the high and low tides of an) ocean;

Devi is like a female parrot within the cage like city of Kanchipuram. Her compassion to her
devotees flows either in high measure or small as needed, depending upon the commitment to
Dharma of the one who seeks her.

कामाक्षी ां वशिकामराजमवहषी ां िन्दे महेशवप्रिाम् / kāmākṣīṁ śivakāmarājamahiṣīṁ vandē

mahēśapriyām

कामाक्षीां- kāmākṣīṁ - Kamakshi;वशि – śiva - Shiva; कामराज-kāmarāja - Kamaraja;

मवहषीां- mahiṣīṁ - consort; िन्दे - vandē – I bow to; महे शवप्रिाम् - mahēśapriyām - Maheswara’s
beloved.

I bow to Kamakshi the consort of Shiva Kameshwara and the beloved of Maheshwara.

Notes:
Devi is within everything like the Vedas and Upanishads seemingly small, but playing the most
vital part in energizing them. Her great power is compared to the rising full moon in coolness of
vital knowledge and like the sun at dawn destroying the darkness (of sin) and shedding
immense light. This comes due to her kindness to those devotees who are really sincere in their
repentance and are deserving of her compassion.

7.ह्रीङ्कारात्मकिणामात्रपठनाद् ऐन्द्री ां वश्रिां तन्वती ां

वचन्मात्राां भुिनेश्वरीम् अनुवदनां वभक्षाप्रदानक्षमाम् ।
विश्वाघौघवनिाररणी ां विमवलनी ां विश्वम्भराां मातृकाां
कामाक्षी ां पररपूणाचन्द्रिदनाां िन्दे महेशवप्रिाम् ॥

7.hrīṅkārātmakavarṇamātrapaṭhanād aindrīṁ śriyaṁ tanvatīṁ

cinmātrāṁ bhuvanēśvarīṁ anudinaṁ bhikṣāpradānakṣamām ।
viśvāghaughanivāriṇīṁ vimalinīṁ viśvambharāṁ mātr̥kāṁ
kāmākṣīṁ paripūrṇacandravadanāṁ vandē mahēśapriyām ॥

ह्रीङ्कारात्मकिणा मात्रपठनाद् ऐन्द्री ां वश्रिां तन्वती ां / hrīṅkārātmakavarṇamātrapaṭhanād aindrīṁ

śriyaṁ tanvatīṁ

ह्रीङ्कार- hrīṅkārā - the syllable Hreem;आत्मक –atmaka - which holds within power; िणक -varṇa -
letter of the alphabhet ; मात्र-mātra – by only ; पठनात् - paṭhanād – reading; ऐन्द्रीां- Aindriim -
of Indra; वश्रिां -śriyaṁ - wealth; तन्वतीां-tanvatīṁ - is giving;

By merely reciting the syllable Hreem, which holds immense power within it, we are able to
access wealth similar to that of Indra.

वचन्मात्राां भुिनेश्वरीम् अनुवदनां वभक्षाप्रदानक्षमाम् / cinmātrāṁ bhuvanēśvarīṁ anudinaṁ

bhikṣāpradānakṣamām

वचन्मात्राां - cinmātrāṁ - pure consciousness/chaitanya; भुिनेश्वरीम् – bhuvanēśvarīṁ - mistress of

all the created worlds ;अनुवदनां -anudinaṁ - every day; वभक्षा- bhikṣā - alms प्रदानक्षमाम् -
pradānakṣamām – capable of giving.
Devi, as mistress of the world created by her, is pure consciousness incarnate (which has pure
bliss as one attribute). She has the capacity to give alms every day.

Notes:

Alms include everything tangible that exists and also all that is intangible like endless
knowledge/vidya. An example of the latter is seen when Adi Sankara visits Mandana Mishra,
who on seeing him as a sanyasi, offers him a meal. He replies that he is not seeking anna-
bhiksha, as in food, but rather vaada-bhiksha as in debate. In the debate that ensues, Mandana
Mishra’s wife Ubhaya Bharati is appointed as judge to give her unbiased verdict. While Adi
Shankara advocated that Advaitam is the main content of the Vedas, Mandana Mishra believed
in the purva mimamsa which laid emphasis on rituals. Finally the debate ended with Mandana
Mishra accepting defeat. The purpose of this is to show us that actually Mandana Mishra was
the avatar of Brahma, his wife of Saraswati and Adi Shankara of Shiva; all three being one and
the same, there is victory and defeat in their content of presentation not affecting the person
preaching it. This is an example of how bhiksha can be used in varied contexts.

विश्वाघौघवनिाररणी ां विमवलनी ां विश्वम्भराां मातृकाां / viśvāghaughanivāriṇīṁ vimalinīṁ

viśvambharāṁ mātr̥kāṁ

विश्व- Viśvā -universe; अघ- Agha – sins; ओघ- ugha- heaps;वनिाररणीां-nivāriṇīṁ -removes;
विमवलनीां-vimalinīṁ - (making one) pure; विश्वम्भराां - viśvambharāṁ- supporting the universe;
मातृकाां – mātr̥kāṁ – as of a mother;

She removes the mountains of sins piled up by those who reside in the crores of universes by
just willing / sankalpa to do so. All sins and everything inauspicious are removed and the
devotee who surrenders to her is uplifted to a pure state. She supports and protects the
universe and fulfills all its needs, shows kindness / vatsalya like a mother.

कामाक्षी ां पररपूणाचन्द्रिदनाां िन्दे महेशवप्रिाम् / kāmākṣīṁ paripūrṇacandravadanāṁ vandē

mahēśapriyām

कामाक्षीां-kāmākṣīṁ - Kamakshi; पररपूणक- paripūrṇa - full and unblemished; चन्द्रिदनाां -

candravadanāṁ - moon-like face; िन्दे - vandē - I bow toमहे शवप्रिाम् - mahēśapriyām -
Maheshwara’s beloved.

I bow to Kamakshi who has the face like a full moon without any blemish.
Normally Devi’s face is compared by poets to a full moon. But here, she is given the added
adjective of an unblemished full moon.

Notes:

“Bharati iti Bharatah”, that is how Bharata was named as one who reigns/supports and true to
his name, he did so, reigning for 14 years by placing Rama’s padukas as his proxy, on the
throne. By good governance he multiplied the treasure manifold from what he had inherited
from Dasaratha, at the time he handed over the same when Rama returned to Ayodhya.

Devi envelopes her created world with care and concern. She offers a devotee many means of
seeking her help, which if sincere, she responds with motherly feelings.

8.िाग्दे िीवत च िाां िदन्तन् मुनििः क्षीरान्तिकन्येवत च

क्षोणीभृत्तनिेवत च श्रुवतवगरो िाम् आमनन्तन् स्फुटम् ।
एकानेकफलप्रदाां बहुविधाऽऽकारास्तनूस्तन्वती ां
कामाक्षी ां सकलावताभञ्जनपराां िन्दे महेशवप्रिाम् ॥

8.vāgdēvīti ca yāṁ vadanti munayaḥ kṣīrābdhikanyēti ca

kṣōṇībhr̥ttanayēti ca śrutigirō yāṁ āmananti sphuṭam ।
ēkānēkaphalapradāṁ bahuvidhā:’:’kārāstanūstanvatīṁ
kāmākṣīṁ sakalārtibhañjanaparāṁ vandē mahēśapriyām ॥

िाग्_दे िीवत च िाां िदन्तन् मुनििः क्षीरान्तिकन्येवत च / vāgdēvīti ca yāṁ vadanti munayaḥ
kṣīrābdhikanyēti ca

िाग्दे िी- Vāgdēvi – Devi of speech (Saraswati);इवत च- īti ca – and also; िाां िदन्तन्-yāṁ vadanti –
whom they call; मुनििः- munayaḥ - sages;क्षीरान्ति-kṣīrābdhi - ocean of milk; कन्याइवत च-kanya
iti ca - and also daughter (Lakshmi).

The sages refer to her clearly as being the Devi of words (Saraswati) and also as the daughter of
the milky ocean (Lakshmi) from where she emerged while churning.

क्षोणीभृत्तनिेवत च श्रुवतवगरो िाम् आमनन्तन् स्फुटम् / kṣōṇībhr̥ttanayēti ca śrutigirō yāṁ

āmananti sphuṭam

क्षोणीभृत् – kṣōṇībhr̥t -supporter of earth (that which gives stability)/ mountain; तनिाइवतच-
tanaya iti ca- daughter (Parvati) also; श्रुवतवगरो- śrutigirō - Vedic words; िाम्-yāṁ -which Devi ;
आमनन्तन्- āmananti –state; स्फुटम्- sphuṭam - clearly.

She is Himavati, daughter of Himavan. She gives stability to the earth like this mountain range
of Himalayas does. The Vedas also clearly refer to Devi by the three names viz, Saraswati,
Lakshmi and Parvati.

एकानेकफलप्रदाां बहुविधाऽऽकारास्तनूस्तन्वती ां / ēkānēkaphalapradāṁ

bahuvidhā:’:’kārāstanūstanvatīṁ

एक- Ēkā - sole/single; अनेक- anēka - several; फलप्रदाां - phalapradāṁ –giver of fruit; बहुविधा:
- bahuvidhā –many types of; आकारा:- akārāh - shapes; तनू : tanū forms; तन्वतीां- tanvatīṁ -
adopts.

Devi gives the most important fruit, that of moksha which is referred here as ‘Eka phalam’.
Other lesser ranked fruits are also bestowed on those who desire them like dharma, artha and
kama which are referred here as ‘Aneka phalam’. She adopts various forms, in a compassionate
manner to conform to that Ishta Devatha which her devotee seeks.

कामाक्षी ां सकलावताभञ्जनपराां िन्दे महेशवप्रिाम् / kāmākṣīṁ sakalārtibhañjanaparāṁ vandē

mahēśapriyām

कामाक्षीां - kāmākṣīṁ - Kamakshi; सकल-sakala – entire; आवतक -Ārti - miseries; भञ्जन – bhañjana-
breaking/removing;पराां - parāṁ - engaged in;िन्दे महे शवप्रिाम् - vandē mahēśapriyām - I bow to
Maheswara’s beloved.

That Devi, who is the beloved of Mahesha and who is able to easily remove each and every kind
of misery we are afflicted with, I bow down to.

Notes:

In this verse Adi Shankara has contrasted the singular with the plural. Devi is the one supreme
Adi Parashakti but adopts the forms of the Tridevis who are Saraswati, Lakshmi and Parvati as
clearly stated by the sages. This is further confirmed by the Vedas. She can bestow the one
greatest fruit of moksha but does not deny the multiple fruits of dharma, artha and kaama also.
She abandons her true single form and appears in varied forms to please her devotees who
superimpose various forms on her. She also destroys not one sorrow but all the miseries of all
her devotees who seek her compassion.

It is interesting to note several mentions of the mountain providing stability to the earth in
ancient Samskrit texts. Only in recent years western geologists have confirmed through
committed research that without mountains, the earth will be unstable and implode.

9.मािाम् आवदमकारणां वत्रजगताम् आरावधताङ्घ् विद्विाम्

आनन्दामृतिारररावशवनलिाां विद्ाां विपविन्तििाम् ।
मािामानुषरूवपणी ां मवणलसन्मध्याां महामातृकाां
कामाक्षी ां कररराजमन्दगमनाां िन्दे महेशवप्रिाम् ॥

9.māyāmādimakāraṇaṁ trijagatāṁ ārādhitāṅghridvayām

ānandāmr̥tavārirāśinilayāṁ vidyāṁ vipaściddhiyām ।
māyāmānuṣarūpiṇīṁ maṇilasanmadhyāṁ mahāmātr̥kāṁ
kāmākṣīṁ karirājamandagamanāṁ vandē mahēśapriyām ॥

मािाम् आवदमकारणां वत्रजगताम् आरावधताङ्घ् विद्विाम् / māyāmādimakāraṇaṁ trijagatāṁ

ārādhitāṅghridvayām
मािाम्- Māyām - maya; आवदमकारणां – ādimakāraṇaṁ -primeval cause; वत्रजगताम् trijagatāṁ -
of three worlds; आरावधत-ārādhitā -worshipped; अङ्घ्वि- aṅghri – feet; द्विाम्- dvayām - pair;

Here is seen a play of numbers. Devi is the primeval reason, the only one whose twin feet are
worshipped by all the residents of the three worlds. It also means that she is the only cause of
creation of the three worlds.

आनन्दामृतिारररावशवनलिाां विद्ाां विपविन्तििाम् / ānandāmr̥tavārirāśinilayāṁ vidyāṁ

vipaściddhiyām

आनन्द- Aananda – bliss; अमृत- -Amrta-nectar; िारर -vāri- water; रावश - rāśi – reservoir; वनलिाां -
nilayāṁ -resides in; विद्ाां - vidyāṁ - source of entire knowledge that is known through the
Vedas and Shastras; विपवश्चत् - vipaścid - wise man ; वधिाम् – dhiyām- intellect

Devi resides in the ocean made of nectar of bliss. She is the personification of knowledge. She
resides as the intellect in wise men who can differentiate between good and bad. This ability of
their intelligence to discriminate is only obtained by her grace.

मािामानुषरूवपणी ां मवणलसन्मध्याां महामातृकाां / māyāmānuṣarūpiṇīṁ maṇilasanmadhyāṁ

mahāmātr̥kāṁ

मािा-Māya - by Maya; मानुषरूवपणीां- mānuṣarūpiṇīṁ - of the form of human being; मवण-maṇi –

tiny bells / gems; लसत् – lasat – shining ;-मध्याां - madhyāṁ - midriff (adorned with a glittering
waist belt); महामातृकाां - mahāmātr̥kāṁ - most exalted mother form.

Devi takes the form of a human being, through her power of illusion / maya, though she is
formless as in chinmatra. Her shining midriff is further enhanced by a glittering, tinkling waist
band she wears. Addressing Devi as maha-matrikaam signifies that special name for her as she
occupies the central position, the bindu, according to the Srividya tradition.

कामाक्षी ां कररराजमन्दगमनाां िन्दे महेशवप्रिाम् / kāmākṣīṁ karirājamandagamanāṁ vandē

mahēśapriyām

कामाक्षीां- kāmākṣīṁ - Kamakshi; करर- kari- elephant; राज – rāja – king ;मन्दगमनाां -
mandagamanāṁ - gentle gait; िन्दे - vandē- I worship;महे शवप्रिाम् - mahēśa priyām - the
beloved of Mahesha.
Devi’s impressive visible form is that of a queen elephant whose gait with her swaying arms is
compared to that of a majestic elephant with its trunk gently moving from side to side. I bow
to this Mahesha’s beloved.

Notes:

Here Adi Shankara brings to our understanding many of the special features connected with
Kamakshi, which must come to our mind. Here though referring to only what is visual, he
indicates great truths which lie deep within.

Though Adi Parashakti is Parabrahma Swaroopini, she takes the form of Kamakshi so as to be
visible to the devotees as she sits in padmasana within the Kanchipuram Kamakshi temple.
There is often mention of her waist band which tells us that actually kanchi in Samskrit is girdle
but here it refers to the belief that the city is a girdle to the earth. Of the pieces of Sati, it is the
navel that fell here and the waist band acquires special significance as it covers the region of
the navel.

Devi was seen in Kanchipuram first as Bala Tripurasundari. After destroying the demon
Bhandasura, she assumed a fierce aspect/ rudra bhavam. It was Adi Shankara who, at the
instance of Durvasa, humbly prayed to her to be seated on the middle spot/ bindu of the Sri
Chakra which he established in front of Devi Kamakshi in the temple. Upon his prayer, she
converted to Shanta Swaroopini and took on there the kind and compassionate role of the
universal mother/ Maha Matruka. Under the kind auspices of the Kanchi Kamakoti Peetam, the
ancient elephant shed is still maintained, presently housing and caring for the three she-
elephants for over three decades.

10.कान्ा कामदु घा करीन्द्रगमना कामाररिामाङ्कगा

कल्याणी कवलताितारसुभगा कस्तूररकाचवचाता
कम्पातीररसालमूलवनलिा कारुण्यकल्लोवलनी
कल्याणावन करोतु मे भगिती काञ्चीपुरी दे िता ॥१०॥

10.kāntā kāmadughā karīndragamanā kāmārivāmāṅkagā

kalyāṇī kalitāvatārasubhagā kastūrikācarcitā ।
kampātīrarasālamūlanilayā kāruṇyakallōlinī
kalyāṇāni karōtu mē bhagavatī kāñcīpurīdēvatā ॥

Meaning and explanation:

कान्ा कामदु घा करीन्द्रगमना कामाररिामाङ्कगा / kāntā kāmadughā karīndragamanā

kāmārivāmāṅkagā
कान्ा- kāntā - very beautiful;काम- kāma – desire; दु घा-dughā – cow (like Kamadhenu cow);
करीन्द्र -Karīndra - elephant king; गमना-gamanā - moving/walking; काम – kāma-
Manmatha;अरर – ari – enemy; िाम – vāma- left ; अङ्कगा- aṅkagā - seated on lap.

She is effulgent like the Kamadhenu, the celestial cow who grants all our mundane desires. She
walks with the majestic gait of a she-elephant. She occupies the left lap of Shiva, the enemy of
Manmatha.

कल्याणी कवलताितारसुभगा कस्तूररकाचवचाता / kalyāṇī kalitāvatārasubhagā kastūrikācarcitā

कल्याणी- kalyāṇī - auspicious one; कवलत– kalita – taking; अितार - -avatāra –different forms;
सुभगा- subhagā - fortunate; कस्तूररका -kastūrikā- Kasturi/musk thilaka/mark ; चवचकता- carcitā
- shining with fragrance

She is the auspicious one who acquires various forms/ avataras when the need arises. She has a
kasturi tilaka which is shining and has fragrance. In Kanchipuram she was seen as the childlike
Bala Tripurasundari, the Ugra rupini when she slayed Bhanda asura and later as the universal
mother Kamakshi.

कम्पातीररसालमूलवनलिा कारुण्यकल्लोवलनी/kampātīrarasālamūlanilayā kāruṇyakallōlinī

कम्पातीर – Kampātīra – by the bank of the river Kampa; रसालमूल - rasālamūla - at the base
of a mango tree; वनलिा – nilayā – residing in; कारुण्य- kāruṇya –compassion; कल्लोवलनी –
kallōlinī– (like) waves from ocean tides.

She resides at the foot of the mango tree which grows on the bank of the river Kampa, as she
performs penance to re-unite with Shiva. She directs her blessings in unending waves to those
who seek help from her as a mother.

कल्याणावन करोतु मे भगिती काञ्चीपुरी दे िता / kalyāṇāni karōtu mē bhagavatī kāñcīpurīdēvatā

कल्याणावन – kalyāṇāni – acts of auspiciousness; करोतु - karōtu - let her do;मे- mē - to me;
भगिती- Bhagavatii – bhagavatī; काञ्चीपुरीदे िता –kāñcīpurīdēvatā -the goddess of
Kanchipuram.

Adi Shankara prays - Oh Devi ! The personification of compassion and being the main goddess
of Kanchipuram, please shower your auspicious blessings on me.

Notes:
Adi Shankara in this last verse is guiding us to the sanctum of the Kamakshi temple in which
vicinity he spent most of his last few years. A few chosen phrases allow us to recreate them in
our mind and help in our meditation on Devi. Adi Shankara starts by referring to the first
morning puja , which starts here also with a Go-puja like in many temples . This puja is to
Kamadhenu, the wish granting celestial cow, who bestows wealth, happiness and prosperity
and fulfills all desires. All obstacles with negative forces present are removed. This is followed
next by Gaja-puja, worship of elephant; the elephants perform this by trumpeting in front of
the sanctum. Again Shankara feels that it is dedicated to Devi as her gait is graceful yet conveys
power like that of a she-elephant.

He next reminds us of her origin in Kanchipuram where she comes from Kailasa and undergoes
severe penance to marry Shiva. She does so residing under a single mango tree/eka amra
which grows on the bank of the river Kampa. The sthala vriksha comprises of the four Vedas
bearing a different kind of mango on each of its four branches She prays to a Shivalinga made
by her of sand and hugs it in protection when Shiva tries through a flash flood in the river
Kampa to remove it from her embrace. Having passed this final test of her devotion, he marries
her. Shiva is referred here as Eka-amra Eshwara/ Ekamreswara and this Linga is prayed to as the
earth/Prithvi Linga.

Shankara does not use the epithets which remind us of Shiva’s mighty power like
Samharamurthy or Purari. Rather he chose to call him the destroyer of Manmatha /Kama ari
(which he did by merely opening his third eye). Here Devi, the beloved of Maheshwara, again
resumes her form as sahadharmini, which is her rightful place, covering the left lap of Shiva .

Finally we are able to see her in full grandeur as she sits in padmasana. Here she assumes the
splendorous form of Mahamathruka with compassion pouring out of her eyes (which are
Saraswati and Lakshmi) to her devotees like the unending waves during high and low tide from
an ocean.

Adi Shankara ends this Stotra by pleading to Devi Kamakshi, to bestow on him all auspicious
blessings to bring prosperity and happiness and all auspicious things to his life, while she reigns
as the empress of the city of Kanchipuram.

॥कामाक्षी स्तोत्रां सांपूणाम्॥

॥ Kamakshi Stotram Sampūrṇam॥