Kāmākshi-The Divine Mother

A Compilation of Discourses by Kānchi Mahāperiyavā on Divine Mother

Original in Tamil by Sundaresan Subramanian (“Subi”), Chicago, USA
Translated into English by Sundari Ravi, Toronto, Canada

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 Contents

Foreword ............................................................................................................................................. 3

1. History of Shri Kāmākshi Devi ........................................................................................ 4

2. Kāmākshi ............................................................................................................................... 17

3. The Divine Grace of Kāmākshi ...................................................................................... 20

4. Glory of Kāmākshi Devi.................................................................................................... 24

5. Divine Eyes of Kāmākshi Devi ....................................................................................... 32

6. Abode of the Divine mother ........................................................................................... 37

7. Bhavanithvam ...................................................................................................................... 40

8. Granting of Pathi Bhakthi and Guru Bhakthi by Devi ......................................... 43

9. Why Ego When Divine Mother is Present? .............................................................. 48

10. Divine Mother as shown by Acharyāl ......................................................................... 53

11. Hardship is the Divine Blessing of the Mother....................................................... 60

12. Shakthi of Lord Shiva, Sister of Lord Narayana .................................................... 64

13. Annapūrani ............................................................................................................................ 77

14. Mother ..................................................................................................................................... 82

15. Where is Bliss? .................................................................................................................... 84

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 Foreword

A mother gives birth to children, feeds and raises them. Hence, the Vedas say
“Mathru Devoh Bhava,” meaning a mother should be praised as an incarnation of
God. If this is such a high status of a woman who gave us this human body and
nurtured it, how can we even quantify the stature and divinity of the Sarveshwari
Divine Mother, Kāmākshi?

In the Tamil book “Devathin Kural” (Voice of God), Kānchi Mahā Periyavā (the
68th Sankaracharya of Kānchi Kāmakoti Peetam) has described about the
uniqueness of Sanāthana Dharma, the richness of our culture, the structures and
forms of various Gods, a vivid explanation of the Vedas, and the philosophical
truths in a simple language that can be easily understood by a layman. This book
is indeed a treasure hunt of Vedic knowledge. However, in today’s busy world, it
is not an easy task to read this voluminous book and many may not find enough
time to review the book. So, I took the initiative to pick a few of Mahā Periyavā’s
discourses on Mother Kāmākshi that collates into a beautiful floral garland and
bring the information in the form of this small easy-to-read book.

With utmost humble pranāms to the Divine Lotus feet of Poojyashri Kānchi Mahā
Periyavā, I am extremely happy to present this book, titled “Kāmākshi-The Divine
Mother.”

Please read this book at your convenience and share the knowledge with your
friends and family members, particularly the next generation.

It is a very difficult task to translate some of the Sanskrit and Tamil words into
English. My sincere thanks to Smt. Sundari Ravi and her family members who
have worked hard in translating the original Tamil version of this book into English.
I am grateful to my dear friend Sri K. Raman for providing the finishing touches.

Jaya Jaya Shankara; Hara Hara Shankara!

Sincerely

Sundaresan Subramanian (“Subi”)

Email: [email protected]

April 2018

Chicago

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 1. History of Shri Kāmākshi Devi

Do you know how benevolent is Kāmākshi Devi who resides at her abode in
Kānchipuram? She holds a sugarcane bow (Ikshuchāpam) in one hand and holds
the floral arrow (pushpabānam) in the other. Yet another deity holds the same
two weapons; he is none other than Manmadan, also referred to as Kāmadeva.
The sugarcane bow and floral arrows are common weapons of Devi Kāmākshi and
Kāmadeva. Manmadan’s sugarcane bow has a string made of honey bees. These
honey bees stand closely from one end of the bow to the other, forming the string.
Kāmadeva uses this sugarcane bow with five arrows, aims against all the life forms
(jeevās), and rules the world by creating desires in their minds. Any sweet
delicacy available in this world is either made of sugar or jaggery, having its
origins from sugarcane and the sweetness comes from Manmadan’s bow. Flowers
are famous for their heavenly fragrance, tenderness, beauty and purity.
Manmadan’s arrows are made up of five such flowers. Melodious buzzing music
comes from the bees. A deeper analysis of this proves that Manmadan, with the
help of his bow, arrows, and bow string made of bees, rules the five sense organs
(pancha indriyās), by displaying the beauty of this world, generates and binds us
all in the web of desires in this world. It was the Divine mother, who blessed and
granted Manmadan with a sugarcane bow and floral arrows. Instead of a real bow
and arrow, she has given a sugarcane bow and floral arrows, allowing Manmadan
to attract, create desires in the minds of living beings and to rule this universe.
The Divine mother created this universe and has a great responsibility to sustain
it as well, so she herself bestowed this unique blessing to Manmadan as part of
Her divine play.

But mother Kāmākshi did not desire to put too much hardship on her children, by
entangling them into the vicious web of all the indriyas. It is important that the
mortal beings, though involved in the contemporary world of desires, should never
deviate from the path of right conduct (dharma).

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Human beings should constantly tread the path of right conduct in the pursuit of
earning livelihood (artha), fulfilling the worldly desires and lead a moral life. The
mind and all the indriyās should be kept under a complete control in order to lead
a Dharmic life. We should never let our sensual desires control our mind. Placing
a ceiling on our desires while leading a worldly life is the first step in the ladder of
dharma or right conduct. Then our mind and indriyās (senses) without any
disturbance will concentrate on gnana (wisdom) or inner (pure) consciousness.
When the mind attains pure consciousness, there is no question or doubts of re-
birth.

In such a state, Manmadan who is responsible for creating desire and helping the
divine play of sustenance will have no work to do. As part of Her play, the Divine
mother, who blessed Manmadan to create desires in our minds also grants us the
knowledge of dharma to control desires. And finally, to relieve us from this divine
play, she grants us the state of pure consciousness to achieve moksha (being
released from the cycle of re-birth).

Manmadan who was endowed with the power to induce kama or desire in the
minds of people, with the help of the sugarcane bow and floral arrows, was himself
once relieved of these two weapons by the Divine Mother. Her un-paralleled love
for the humanity made Her perform this leela. The Divine Mother desired to
protect this Universe, which is the embodiment of Brahmam or the infinite power.
She desired to establish dharma (right conduct) and gnana (ultimate knowledge).
The Divine Mother took hold of the Manmadan’s Sugarcane bow, floral arrows and
incarnated Herself in the form of Kāmākshi.

During this time, Lord Parameswarā assumed the yogic form of Dakshinamoorthi.
Lord sat in the form of ultimate (superior) knowledge, expressed in the form of
Divine Bliss. Lord Dakshinamoorthi resembled the unity consciousness (advaitha).
When the Lord is immersed in the meditative posture, how will the mortal living
creatures sustain? Who will uplift them?

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None other than the Divine mother, the embodiment of immense love, took the
responsibility of Universal motherhood. This divine quality of mother is a blessing
to sustain life in this universe. Yet, She desired that She herself will inculcate the
state of ultimate knowledge in our minds. She decided to give prominence and be
a loyalist to Lord Parameswarā. Lord Shiva and Shakti are always united. We
cannot identify the Lord without the Divine Mother and vice versa. They are Shiva
– Shakti swaroopam. So, the Divine Mother desired that gnana (ultimate
knowledge) and benevolence should overflow out of Her form. This desire induced
Her to take the form of Kāmeshwari with the sugarcane bow and the floral arrows.

The asuras (demons), like Thārakāsuran and Surapadman, did severe and a very
long Tapasya (penance). They attained un-paralleled valour and power as a boon
for their Tapasya. Thārakasuran also got a boon that he can be killed only by the
child born out of the Divine spark of Lord Shiva. This blessing created a negative
effect on their minds, they were inflicting atrocities on the three worlds and
torturing the people to the maximum limit. On the other hand, the Lord as
Dakshinamoorthi had gone into yogic meditation, was seated as gnana moorthi
with complete detachment and observed divine bliss. In this state, how will the
Lord bless the world with his Divine spark?

The immortal Devas were undergoing extreme mental stress and torture due to
the atrocities by the asuras. It was then, Devi Parvathi, daughter of mountain
King Himavān, decided to perform service to Lord Dakshinamoorthi. The Devas
and God of Kāma (desires), Manmadan, realized that if Devi Parvathi did not gain
the attention of Lord Parameshwara, the birth of Shiva Kumara is not possible.
So, all the Devas, instigated Manmadan to use his talent of creating kāma or
desire in the mind of the Lord.

It was Lord Parameswarā who granted boon to Kāmadeva to instigate and bring
the whole universe under his control of Kāma (desire).

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If Kāmadeva could have surrendered his power to lord with devotion, the lord
could have helped him to finish the task. Instead, he was proud of his power,
thinking that if the entire universe can be under his influence, why not Lord
Easwara too? He thought that he can attract and cast a spell on the Lord Easwara
and could make him fall into love with mother Parvathi. He displayed his power
by mere pride and ignorance over Lord Easwara by shooting the flower arrows
instigating the love desire (Kāma bhānam – the arrow of love).

Suddenly, Lord Easwara felt a slight intrusion in his meditation. He opened his
third eye, situated at the centre of his eye brow which holds the fire element. He
slightly opened that eye. A blaze of fire burnt Kāmadeva into ashes. Kāmadeva
was proud of his physical beauty and also his powers. No eternal beauty will dare
to stand in front of Easwara’s third eye. His beautiful physical parts had now
become an ash mountain, he lost his physical body and was named “Anangan”, a
man without any physical body.

Kāmadeva’s wife Rathi Devi lamented over her loss. Pārvathi Devi consoled Rathi
and gave her a boon that while others cannot see Kāmadeva, only Rathi can see
Kāmadeva in his physical form. Pārvathi Devi uttered the following words to
Manmadan (Kāmadeva), “I only bestowed you with these bow and arrows to
instigate Kāma (desire) among all living beings. In your absence, the entire beings
will remain as gnani’s (interested in attaining salvations or Self-realization) like
Sanagadhi munis (saints). When people die, they leave behind their bundle of
karma’s to be completed. Now, in case all people attain salvation, they will not
take any rebirth to complete their karmas of previous birth and this will be a
hurdle. So only rebirth will cleanse their thoughts and help complete their karma’s
of previous birth. That’s the reason for me to delegate you as an officer with such
power to bless the living beings with offspring. But on the contrary, you misused
your power over the Lord Himself. You cannot win Lord Easwara with your power
that is filled with pride. Instead you can win him by your devotion. I know how to
handle this.”

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By saying those words, Ambāl took the sugarcane bow and arrows from
Kāmadeva. She stood in front of Lord Easwara, and looked at Lord Easwara, with
love and affection. With a bow and arrow in her hands, love and affection in her
vision, she assumed the form of “Kāmākshi”. Here, Kāma – means love and
affection, Akshi – means Eyes. The Devi who has eyes filled with love and affection
is termed as Kāmākshi. There are various meaning and interpretations for the
word Kāmākshi, but the direct synonym might be “love and affection filled eyes”
and is known in Tamil as “Kāmākanni”. This term is traceable from the early
Sangam Tamil literature period where one of the Tamil poetess was named as
“Kāma Kanniyar Nappasalaiyār”. This evidence shows that the worship of Goddess
Kāmākshi was present even during the Sangam period (BCE).

Manmadan used the arrow on Lord Parameswarā, and due to this, Manmadan was
reduced to ashes. On the contrary, Ambāl took the same sugarcane bow and
arrow in her hand, surrendered those at the lotus feet of the Lord and prayed him.
Lord Easwarā gave Himself to Ambāl for Her great devotion. This is the power of
Ambāl’s love, affection and humility.

By looking at the love filled eyes, Lord Easwarā also showered love and affection.
By controlling the five senses and mind, the entire creations were controlled by
Ambāl. In representation of those five senses and mind, Devi surrenders the five
arrows and the sugarcane bow to Lord Easwarā. This paved the way for
Parameswarā to shower His love and affection on Devi.

Then, Pārvathi’s marriage was celebrated and as a result Lord Muruga (Kumaran)
was born. At last, Lord Subramaniam slayed asuras like Thārakāsuran,
Surapadman and others.

Any individual will feel ashamed when he/she is defeated by others. But there is
an exception for this norm. If this happens with his own blood (i.e. with his own
son or daughter) they will feel proud. “Putrāt Ichetparājayam” in Sanskrit
meaning, ‘let my son or daughter win over me.’

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In accordance with this phrase, even asuras like Tārakan and other were not killed
by Lord Parameswarā, but were slayed by His son Lord Subramaniam. In addition,
earlier to this incidence, Parameswarā being the primordial guru for the Universe,
got the knowledge about “pranava mantra” from His own son. He was proud of
His son’s achievement and knowledge. This was possible only by Ambāl’s immense
love with Lord Easwarā. That the Lord Himself assumed or took the form of Lord
Subramanian with great knowledge and invincible powers. This pride of having a
great son like Subramanian is due to the act of Kāmeshwari or Kāmākshi, who
took the sugarcane bow and five arrows of Kāmadeva and stood near to Lord
Easwarā with love and affection.

As an evidence to this Purāna (legend), there is a Murugan temple named ‘Kumara

Kottam’, in the town of Kānchipuram, between the temples of Kāmākshi and
Ekāmbaranathar. As in the Somaskandar Murtham, between Easwarā and Uma
Devi there lies Skanda. Following the same norms, between Kāmakoti Kāmākshi’s
temple and Rudrakoti Ekāmbaranathar temple, there lies Kumara Kottam.

Do you know why Kāmākshi transformed Dakshinamoorthi into Kalyana

Sundarar? It was not done just for slaying the demons. Instead the main intention
was that She wanted a compassionate God head who can help relieve all ‘jeeva
rasis’ or humans of their karma, grant them liberation from the cycles of birth and
death, ward off the pains and ignorance. Paramagnana Dakshinamoorthi being
absorbed in gnana, would care less about the problems faces by all ‘jeeva rasis’
(living beings), as according to him, these are part of Māya or illusion. Kāmeshwari
desired that Dakshinamoorthi, the embodiment of absolute knowledge to become
the embodiment of compassion. So, Ambāl assumed the form of Kāmeshwari and
transformed the Lord as Kalyana Sundarar. Kāmākshi is the only refuge who can
grace us with such compassion. It looks like the Lord Dakshinamoorthi is
showering His compassion at the request of Kāmākshi. In principle, it is She who
is the doer being the dynamic energy through Him who is the static form.

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Since She is the dynamics of all actions, She is the role model for all women, be
it in Her divine leelas (plays) or compassion. If She decides to do something, She
gets it done. Though the actions are Her brain child, She gives all credit to the
Lord and experiences immense happiness in that.

Why did She create ‘Kāma’ or desire for Her in the mind of Parameswarā? The
reason behind this is that She desired that humans need to control lust, yet
expand our generations in a spiritual way. Saint Mookar says, “Divine Mother, it
is surprising that you could attract Easwaran, who absorbed in pure gnana, by
your loving glance and make him fall in love with the form Sivakāma Sundari.
Similarly, a compassionate glance can uplift all the people sunk in lust and illusion
towards Moksha.”

Ambāl created ‘Kāma’ in the mind of Parameswarān and curtails our unwanted
‘Kāma’. Kāmadeva with the help of his pancha pushpabānam (five floral arrows)
and sugarcane bow tries to induce sensation through our five indriyas and allow
the senses to go astray. But Ambāl holds the very same weapons, enables us to
keep control, and maintains discipline through her compassion. She holds the
Ikshu (sugarcane) bow in Her hand through which She is able to control our
senses and eradicates sensual pleasures. The beauty of the five senses that we
enjoy of sound, touch, form, taste and smell, all project her creative power and
beauty. Kāmākshi holds the sugarcane bow and floral arrows, to make us
understand that our mind is under Her control, as we enjoy the beauty of these
five senses. Another meaning to this is that Kāmākshi’s beauty is as sweet as the
sugarcane, and yet tender as that of the flowers in Her arrows.

Ambāl with Her loving glance was able to make Yogic Easwaran yield to Her, for
the universal good. If only a drop of the same glance of compassion was cast on
us, all our sensual pleasures will vanish. Then whatever we see, will be Her
dwelling. Equanimity will prevail. There will be no more talks of discrimination and
all will be looked upon as one and the same.

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Saint Mookar sings “whoever is blessed by Kāmākshi and absorbed in Her name
will realize that forest and home, friend and foe, ball of clay and tender lips of a
young girl are one and the same. And that is the stage of Brahmam!”

At the time of Pārvathi Devi’s wedding, all the worlds experienced happiness. So,
at that time, Pārvathi requested Easwaran to return the physical form to
Kāmadeva who was burnt by Shiva, to make Kāmadeva and his wife Rathi feel
happy. Parameswaran granted this desire. Parameswaran who was practising
celibacy finally married Parvathi Devi and Kumaran, their son, was born.
Kāmadeva felt happy as this was his indirect victory. Having got this feeling
Kāmadeva wanted the whole world to know this and credit him for this deed. After
all he considered this work of inducing Kāma in the minds of people was his
department’s job and that Ambāl had appointed him as the officer designate of
that department. So, any credit that was related to the scope of work of this
department belonged to Kāmadeva. He realized that all he had to do was to whole
heartedly pray to the evercompassionate mother to get this desire fulfilled.

Kāmadeva came to know that Ambāl, the Omnipresent - Parabrahma Shakthi has
taken the form of Kāmākshi and seated in complete bliss at Kānchipuram. If we
consider the whole earth as a woman, Kānchipuram is like an odiyānam (Sanskrit
name of a golden girdle that women wear over the hip as an ornament) that She
wears. Thus, Kānchipuram can be seen to be in the centre of the whole world.
Kānchi means Odiyānam. In the navel of this world, the sanctum sanctorum of
Kāmākshi is located. And it is known as ‘Bilakāsam’. ‘Bilam’ means cave and
‘ākasam’ is the infinite space. Just as the child in the womb gets its nourishment
from the mother through the umbilical cord, in the same way all living beings get
their energy from the Bilakāsam with the Divine grace of Ambāl.

Ākasam is the ‘Ātma swaroopam’ or representation of the Ātma. The space is

infinite and expands in all directions and is called ‘Mahākāsam’. What is outside is
inside us, in the form of Ātma and Gnana.

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PerAmbālam becomes ChitrĀmbalam, and Mahākāsam becomes DaharĀkasam.
In short it means ‘the infinite becomes finite’. The other name of ChitrĀmbalam
is ‘Chidambaram’. ‘Chit’ means ‘gnana’ or ultimate knowledge and ‘ambaram’
means space.

If we understand these concepts, we gain the knowledge of who we are, the

source of our breath and will also gain knowledge that our heart acts as the space
between which lives revolve.

If we consider the world as a ‘purusha’ or man, then the heart of this ‘virāt
purusha’ or radiant personality is space inside the sanctum sanctorum of
Chidambaram temple. This is called as ‘Chidambara Rahasyam’ or secret of
Chidambaram. In the same parlance, in Kānchipuram, it is called as ‘Bilakāsam’.
In Sanskrit, the Kānchi Kāmākshi temple is called as ‘Kāma koshtam’ and in Tamil
it is called as ‘Kāma Kottam’. The Puranas or ancient scriptures say that though
the ‘Bilakāsam’ is present in the sanctum sanctorum of this temple, yet its
radiance is felt in the entire town of Kānchi. Here Kāmākshi assumes the form of
Bilakasa Roopini and enthroned there with the sugarcane bow and floral arrows
of Kāmadeva.

Kāmadeva realized that Kāmākshi is the Sri Raja Rajeswari whom he can meditate
upon and gain Her grace. Kāmadeva performed austere ‘tapas’ (meditation) and
gained the grace of the Divine mother. The everbenevolent mother was also
pleased with Kāmadeva and appeared before him. Kāmadeva prayed to Her, “Oh
Divine Mother! Parameswarān who burnt me down, later yielded to your affection
and married you. You are the one who designated me the portfolio of love, desire
and affection”. Kāmadeva went on further to discuss his jurisdiction rights with
the Divine mother thus, “Going forward, the benefit or credit for whoever falls in
love and carries desires, should also belong to me. Oh! Mother! Parameswarā
after negating me, went into a wedding bliss with you. The entire universe is
aware that He reduced me to ashes.

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But the fact that I won him over by shooting the arrow of love, is least known in
the universe. You are the universal mother, please bless this child of yours and
grant me the credit for that victory.”

Ambāl took pity on Kāmadeva and immediately withdrew Her energy or source of
power from Kailash and all other Ambāl Sannidhis, and locked it inside the
‘Bilakāsam’. Kailash, the abode of Shiva and Parvathi lost its lustre, so also all the
Ambāl Sannidhis in the Shiva temples around the world lost their source of energy,
and their lustre. The omnipresent and omnipotent Lord Shiva started missing His
beloved. Is it not true that the Lord was indeed aware of the desire of Kāmadeva
and the Leela (divine play) of Ambāl? Yet the Lord pretended to be suffering and
missing the presence of His consort to please Kāmadeva.

But Lord Brahma, seeing Easwarā going through such suffering in Kailash and
other Shiva temples, appeared before Kāmākshi and requested Her to help
Easwarān come out of this phase. The evercompassionate mother replied to
Brahma’s request thus, “Oh Brahmadev! Kāmadeva wanted to get credit for this
action that without his help even Easwarā will have to long for his beloved. This
is what he desired and I withdrew my powers to fulfill his desire. Now that
Kāmadeva’s desire has been fulfilled, I will re-establish my power all over the
universe”. And again Kailash, all Shiva and Ambāl temples regained their lustre.
Easwarān was also pleased with this.

This incident is described in the ‘Kāmākshi Vilāsam’ and there are immense
number of proofs of this through stone inscriptions in many temples. From the
stone inscriptions in various Shiva temples, it is also known that Ambāl Sannidhis
are called as 'Kāmakkottam'. When the Cholā Kings undertook construction and
renovation of temples, they got their sculptors, as a rule to engrave on the
culverts, that Ambāl Sannidhis are called as ‘Kāmakkottam’. In temples at holy
places like, Avinashi, Vijayamangalam, Thiruvotriyur, Thirukāttupalli, Vallam,
Thirupazhanam, Koilati, etc. there are stone inscriptions to show that Ambāl is

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addressed as ‘Thiru Kāmakotta Nachiyār’ or ‘Thirukāma Kottamudaya Azhagu
Mangayar’ or ‘Thirukāma Kottamudaya Akhilanayagiyar’. In Chidambaram
temple, there are stone inscriptions in Tamil language and in Sanskrit that Ambāl’s
name is referred as ‘Kāmakoshta Sthithāya.’

Do you know that Puranas mention that all living beings from all corners of this
universe are drawn towards Kānchipuram and returned or redirected to their
respective Kshetras, as this place is the centre of the entire universe? That is, in
whichever place we are placed now and whatever divine energy we are
experiencing, were once withdrawn to Kānchi Kāmākshi’s sanctum sanctorum.
And later these energies were redirected towards their origins. Since the divine
waves came to Kānchipuram and redirected back, all the Ambāl Sannidhis in all
other Kshetras are called as ‘Kāmakkottam.

In Thevāram penned by Thiru Gnana Sambandar, there is paragraph that says

“Kacchi podi Kāmakodiyudan Koodi.” Thiru Gnana Sambandar refers to Ālangudi
Ambāl as ‘Kāmakoti’ clarifying it as a name not created inherently for this
Kshetram (place), like ‘Kachipoti’ refers to Kānchipuram.

In the same way Appar Swamigal, in Thiruvadigai Thiruthāndagam uses a phrase

‘Kozhum Pavalachengani VaiKāmakoti’. This is yet another proof that all Ambāl
Sannidhi’s derive their energy wave from Kāmākshi. Appar uses the terminology
‘Kāmakkottam’, probably because Ambāl dwells in Kāmakkottam (Kāmakotta
Vasini).

‘Kāmakoti’ is different from ‘Kāmakotti’. Kāmākshi’s abode is called as

‘Kāmakkottam’ and Kāmakoti is a place of ‘gnana swaroopam’ or pure
consciousness, where we can get liberated from our karmas. Kāmākshi Herself is
Kāmakoti. As a form, She assumes the name Kāmākshi, and as Kāmākshi peetam
or institution, it is called as Kāmakoti. Hence in all Kāmākshi Sannidhis there is
Kāmakoti.

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In Bhāgavatham, there is a mention that Parasuraman addresses Kānchipuram
as ‘Kāmakoti Purīyān Kānchi’ or Kānchipuram is the place of Kāmakoti, during his
‘theertha yatra’ or pilgrimage.

In Kāmakoti Purīyān Kānchi, there are many Shiva and Vishnu temples, ever since
the ancient times it is referred more specifically as Ambāl’s Kāmakodi Puri. Ambāl
after having returned the energy source and divinity to all temples back to all
Ambāl Sannidhis, desired to gift a permanent memorial for Manmadan to mark
his victory over Shiva. She ordained that Kānchipuram will be known as ‘Shivajit’
and in all the Shiva temples, there will not be any Ambāl Sannidhi other than
Kāmakkottam.

People may wonder why there is no Ambāl Sannidhi in any of the Shiva temples
in Kānchipuram. Why is this Kshetra (holy place) called as Shivajit? Right? When
such questions are raised, Purānas should be referred or this point should be
discussed with scholars who are well versed in Purānas. Then people will come to
know about this history of Manmadan of having gained this significance on account
of his victory over Lord Shiva. The everbenevolent Divine mother blessed
Manmadan thus. There are many temples in Kānchipuram, yet there is no Ambāl
Sannidhi in any temple except in Kāmākshi temple even to this day.

While visiting Onākanthanthali, a town in the outskirts of Kānchipuram,

Sundaramurthy Swamigal, has sung the following Tamil verse:

var irunkuzhal vāl nedunkan mālai magal (Long grown hair, mighty sword
like sharp eyes. Parvathi who is daughter of Himavan)
madu vimmu konraith (She wears garland that oozes honey)

kondrai (garland which runs through Her chest)

thariru thadamarbu neengath thaiyalal, ulagu uyya vaiththa (She who
protects the entire universe by giving rain and giving grains)

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karirum pozhil kachchimudōr Kāmakkottam (the one who resides at
Kāmakkottam- Kāmākshi)
undaga neer poi ooridum pitchai kolvadenne, Onākanthaṇ thaliuleere.
(When Universal mother who feeds everyone is with you, why Lord should you
need to beg for a bowl of food from outsiders, O Lord of Onākanthaṇ thali)

He says that in the ‘thali’ or temples around here, there is no Ambāl Sannidhi. Yet
she is the compassionate mother. She is the Kāmākshi of Kāmakkottam, who
feeds the entire world. He then asks Easwarān, “Why do you have to go around
the world with you begging bowl seeking alms”? Kāmākshi is not only embodiment
of Gnana, she also feeds the milk of Gnana and as ‘Annapūrani’ feeds the entire
universe. In Tamil literature there is a reference which states that Kāmākshi feeds
her subjects in 32 forts with two measures of rice grains.

She is the compassionate mother who feeds us and fulfills all our desires through
her graceful look. ‘Kāmākshi’ means graceful glance, made of two words ‘Kama’
or desire and ‘ākshi’ or glance. Kāmākshi felt pity on Manmadan and showered
her blessings on him. She is the one who transformed celibate Parameswaran into
Kameswaran. If we meditate on ‘Sivakāma Sundari’ (another name for Ambāl)
with complete devotion, She will fulfill all our desires and requirements. Once we
get Her blessings, all other sensual pleasures will vanish. Let us all pray to
Kāmākshi to drive away all the evil qualities like, Kāma (unwanted desire), krodha
(anger), lobam (money mindedness), mōham (lust), and greed, completely and
grant us divine bliss.

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 2. Kāmākshi

Without any action, enjoying, experiencing and being self-satisfied in itself; the
Brahmam lives who is also called as Shiva or Shivam. This Brahman stays without
any responsibility, shape, colour, traits, characteristics and shape; but from this
Brahman only all life forms of so many types, shapes, sizes, colours, smells and
traits evolved; All these evolved by the power of Māyā! That Māyā power which
shows the one reality in multitude forms, is Ambāl. We have come into being by
that power only. Actually, we are not any different from the Brahmam that is
wholeness in itself. But unaware we humans, think that we are different from the
Brahmam. We get such thoughts due to the Brahma Shakthi Māyā. Ambāl subjects
us to such thinking through her power of Māyā, as an amusement, called Leela.

Ambāl, not only subjects all of us to this Māyā, She will also wards off the Māyā,
keeps us out of those bonds, if we submit to Her sincerely and truthfully. She can
also bestow us Brahma Gnanam. To attain the Brahma Gnanam, there is no other
recourse for us, except surrendering to Her. It is She who hides the Brahman and
displays as multi-layered Prapancham (Universe). To get relieved from this play
of Samsara, to get rid of the cycle of birth - death, and to become as Brahmam,
we need to seek Her Grace. She who created such Māyā, can only bless us to
identify the reality. She is the power of Māyā, and had to take the form of
Gnanāmbikai, for our sake and grant us the liberation (Moksha).

'Māyā', means, 'that which is not'. How can the non-existent thing, play merry
with our lives? It was never absent and it never remains stagnant! Until, one
attains the supreme knowledge, we are entangled in ‘Māyā’, keep looking at all
the varieties of life existence, think that each of these are real individually and
separately. We develop desire, or/and develop discrimination towards them. This
will entangle us further, into the cycles of birth and death. If one surrenders to
Ambāl, he/she will be bestowed with that supreme knowledge and will realize that
these manifestations are the various forms of Her divinity.

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The moment we gain this knowledge, one will realize the Unity in all. When
realizing oneness inside, all those constantly changing outside appearances will
never instigate any desire or feeling of partiality towards it. Absolute higher
knowledge forming basis for these behaviors will gradually melt the heart of the
individuals. Vision of multilayered universe will vanish. Until we reach stage of
gnana, Māyā plays its part and we will harbour feelings of desire and partiality.

Māyā is the divine play of Brahma Shakthi – Ambāl. She also gives us the higher
knowledge to understand the Māyā out her infinite compassion for us. Even
though she created many Māyās, Ambāl herself blesses us with the grace to get
rid from such illusion. In the world of illusion (Māyā), the pains and pressure were
created due to our senses and mind. We drive our mind towards the sensory
pleasure, results in losing the track of higher Self. All the sensory pleasures were
created by Māyā. To ward off from such sensory pleasures and cleanse the
individuals from such Māyā, She herself incarnated as Kāmākshi. Kāmākshi has
four arms. In one hand She carries bow and in other hand She carries five arrows.
This bow is made up of sugarcane.

Arrows are made of flowers. Usually bows are made up of hard iron metals. On
contrary, She has a bow made of the sweet sugarcane in Her hand. Instead of
sharp piercing arrows, She holds floral arrows. Sugarcane bow represents the
heart. Ambāl who has a sweet heart, influences our mind by this bow. Those five
floral arrows will grab our senses and make them inactive. Lalitha Sahasranamam
also endorses this view in the following verses as ".... mano roopekshu kodhanda
- pancha tanmatra sayaka....". To quench the sensory thirst and mental
disturbance, Ambāl in the form of Kāmākshi has the sugarcane bow and five
arrows. In the remaining two hands She holds Pāsam (rope) and Angusam (tool
used to control elephants). Pāsam is the rope that helps us to get rid of desires,
unwanted relationships and draws towards Ambāl. Whenever feelings of
discrimination comes up, it in turn stirs anger in our mind, Angusham will bring
this under control.

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The concepts used in the physics are attraction and repulsion, in the same way
we get tangled by desires and discriminating attitude. To help to control the desire
and relieve us from the tangled knots in our mundane life, Ambāl as Kāmākshi
holds the Pāsam and angusam in Her two hands. Lalitha Sahasranamam claims
in the following verse, “raga swarupa pāsadya…. Krodhānkara kushothvala”,
meaning pāsam representing desire, Angusa represents the discriminating mind,
which will be controlled by Ambāl. Thus Ambāl carrying the four weapons in Her
hands comes from the colourless Brahmam. Ambāl emerges in bright red colour,
the colour of Kumkum. Her bright red complexion is similar to the rising sun, or
pomegranate red or like the saffron colour or like Hibiscus flower. The moment
we approach Her, She manifests Herself in brilliance. Brahma, Vishnu and Shiva
represent Parāshakthi’s Rajo Guna.

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 3. The Divine Grace of Kāmākshi

Brahma, Vishnu and Shiva, were created by Parāsakthi's Rajo, Sathva and Tamo
Gunas. They do their respective jobs of Creation, Governance and Destruction. As
I told you earlier, we, the Jeevas of differing life forms, also have these three
traits. We also do these three jobs in three different 'Avasthās' or states of
consciousness.

While sleeping, in dreaming, we do the job of creation. In our dreams, we create

many things, places and people. It seems that She has created this dream state,
as an indicator of Her Leela or divine play. A man has to be awake in order to
work. When the man is tired after work, he has to sleep. So, these two states of
Jāgrat (Wakefulness) and Sushupti (Sleep) are good enough for an average
human being. What is the need for a dream state? She did grant us the third state
of dream, out of Her extreme compassion and grace. She has enabled us to dream
and thereby realize about other jeeva rashis. But in reality, 'the whole world,
universe and all life forms are only Her dream,’ so say the Gnanis.

We may still doubt the knowledge of these gnanis by asking, "How do we believe
the Gnanis? We are seeing so many people, animals, creatures and other life
forms, interacting in Time and Space. How do we consider these as dream
characters?" To clear this doubt, Ambāl has granted (for each one of us) the
Dream State, in addition to Jāgrat and Sushupti. As we are all Her creations, we
create, people, places and events, in our dreams! During our dream, do we think
of them all as imaginary? In the dream state, everything seems realistic. We
laugh, cry and vice versa. What happens when we wake up? All the scenes, places,
people and events end up to only be a figment of our imagination! But only one
being was witnessing all these changing states? That is our inner self. The inner
awakenings or the soul (Jeeva) is present during the dream state and during the
wakeful state. So, the entire universe is the dream expression of Parāsakthi. She
is the one who stays permanent and absolute.
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While dreaming, we are dragged into the happenings of the dream, in the same
way we are entangled in the worldly affairs not knowing these are illusions.

Dreams are a test for self-analysis. Our deep routed thoughts and past
predilections are vaguely replayed in dreams. We do not realize our inner self or
how pure we are inside. When we go to temples with pious and saintly people, we
feel very peaceful and serene. We think that we are pure or spotless in our inner
self. On the hand, triggered by our indriyas, we seek pleasure by watching
cinemas, reading novels, etc. Later when we give a second thought to it, we start
to think how lowly we actually are. In truth, Ambāl has intended the dreams to
be a touch-stone for assessing ourselves. Through the dream, we are able to learn
about our inner self. Whether we enjoy the lustful dream or we get divine
Dharshan from Kāmākshi, we can evaluate our inner feelings clearly. Outwardly,
we may show off our devotion and piety, but unless we get Kāmākshi’s Dharshan
in our dreams, we cannot classify ourselves to be pure and mature in our mind.
We do not have to feel bad if we are not pious enough. Just the thought of this,
can lead us towards the path self-satisfaction. Again, for that, we must seek Her
divine interference through our prayers. "Amma! I need to improve immensely.
Instill in me the true devotion. Please lift me out of the mire of sensual desires!”
Ambāl has created the Swapna Awastha, out of Her Infinite Love and Compassion,
to enable us to know our shortcomings and to help correct ourselves,

Swapna or dreams exhibit our creative power. During the state of dream, we act
like Brahma, creating our own surroundings. During the state of wakefulness, we
protect ourselves and our kith and kin, thus doing the sustaining or protection
work of Lord Vishnu. During the state of sleep, our organs temporarily retire and
are in a state of restfulness. This sleeping state is correlated with Rudra or Shiva’s
Samhara or destruction stage. Our physical body is the representation of the
universe (Andathil irupadu, pindamthil undu). Likewise, the creation, sustention
and destruction powers are present within each of the individual. Ambāl is not
restricted with these three stages of creation, sustenance and destruction.

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She also represents a fourth stage called “Tūriya” or the transcendental stage.
This stage is like putting a piece of sugar candy in our mouth and tasting its
sweetness. It is delicious, sweet and pleasant when it strikes our tongue.
Similarly, in Tūriya state, ultimate bliss is realized (i.e. it is the stage of wakefully
alert or restfully alert). This ultimate bliss overflows within our inner self and fills
our awareness with that state. It makes us radiate that ultimate bliss on others
too.

In the Srushti (Creation) and the Sthithi (Sustainment) stage, this ultimate bliss
is absent. Even during the destruction (Samhāram) stage, we are in complete
bliss due to lack of any disturbance, yet we unable to experience this bliss due to
lack of awareness in this stage. Only in the Tūriya or transcendental stage, the
pure consciousness which experiences the ultimate unbound awareness and
understands the absoluteness. That pure consciousness, under the influence of
illusion, splits and displays three different stages. If illusions are erased, these
three divisions will vanish. When Ambāl can ward off us from this illusion and get
rid of these three stages of bondages, then, the ultimate bliss under the
transcendental stage could be enjoyed.

As long as we are entangled in the web of illusion, we pray to be successful in our

exam, to get promotion in our jobs, to be cured from our sickness. We pray for
these petty things. Once we achieve the desired results, we claim that God has
blessed us for this reason or occasion. But when considering the Parāshakthi’s
“Pancha krithya” (five works), the real blessings are to make an individual realize
his ultimate purpose. The blessing should awaken his or her pure consciousness
and lead to liberation (Moksha). The five-prime works of Ambāl is described in
‘Lalitha Sahasranamam’. It claims, “As Brahma you create, as Vishnu you sustain,
as Rudra you destroy, as Maheshwara Shakthi you eradicate the illusions in our
mind and as Sadashiva you bless us.” “Srushti karthree - Brahma roopa; Gopthri
- Govinda roopini; Samharini - Rudra roopa; Thirodana kari - Easwari; Sadashiva
- anugrahada; pancha krutya parayana.

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“With reference to Jeevas (human beings), I said that dream, wakefulness and
sleep are equivalent to srushti, sthithi and samhara. Tūriyam is also present here.
Like a merry-go-round, we are also entangled with the three stages of sleeping,
waking and dreaming. Some people sit on the elephant seats on the merry-go-
round, some on the horse, and some on the lion. Whatever seat it is, the device
cannot deviate its circle and cannot take you out of its course of action.
Correspondingly, in the shield of maya (illusion), we go round and round, cherish
on our pride, experience pain and other things. We are unable to come out of this
vicious circle”.

“The animal forms built in the merry-go-round, cannot go outside of their

boundaries in the round circle. They go around in a fixed circle. When it circles,
you might be happy at first but at the end you will have to experience boredom.
To get rid of boredom or monotony, Ambāl prescribes sleep as a pill for all.

This is also an illusion, where you get dizzy while circling around and around, and
you finally end up sleeping tired of the merry-go-round. Besides sleep, there lies
Tūriya or Transcendental stage. Even when we sleep, there is something that is
awake and drives our life force. That is Tūriyam. It is the absolute, which is beyond
the merry-go-round life circle. That is Ambāl.

Ambika is called as Māyā (illusion) in general. Even Mooka Kavi claims, “Hey,
great māyā, I feel tranquil at your tender lotus-like feet.”

'Leeye purahara jaye maye thava tharuna pallava chāye charane'.

In the above, the poet describes Ambāl as Mahā Maye (one creates illusion). Māyā
creates desires, yet in the Tūriya stage, māyā gets merged with absolute bliss.
Kāmākshi, who is also the māyā is the one who bestows us the boon to get out of
the illusion. She who covers you with a veil, is the only one who can only remove
the veil on you.

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 4. Glory of Kāmākshi Devi

Parāsakthi is the primordial deity, who is the basis of all existence, its creation,
protection and destruction. “Māndukya Upanishad proclaims that, beyond these
three stages, namely creation, sustaining and destruction, the fourth is Tūriyam
also known as Chathurtham, Sivam, Advaitam or Shāntham”. We address that
also as the Brahmam.

Since there is nothing other than that, it is Advaitam. It has no colour or form. It
is a pure crystal. Suddha spatikam, meaning totally transparent and crystal. Look
at the word, transparent. One meaning is see through. Another meaning is, 'trans
+ parent' that is, across or beyond + originate. This 'suddha spatika sankasam',
is Sivaswarūpam, ‘Red Kāmeshwari, or Kāmākshi’. From the potential one, it
becomes many and also becomes the protective force of Kāmeshwari, the Mother
with intense compassion and grace. She is the power of Māyā, which makes one
manifest as many. She is also the power which can nullify the effect of Māyā and
dissolve us in the Oneness of Advaita Anubhava. Thus, She is also the Gnana
Ambhikai. Her Greatness is infinite, it is just beyond human grasp and
comprehension.

Since Brahmam is Tūriyam, which is the power of Brahmam, Kāmākshi also must
be Tūriyam. Adi Sankara, in 'Soundarya Lahari', says that she is unaffected by
the actions of Brahmam. As the power of the execution, She is beyond the
influence of that power. Creation, Maintenance and Destruction are within the
purview of Māya. “She deludes the entire universe by Māyā,” says Adi Sankara.
To quote, "Mahā māyaya vishwam Brahmayasi, Parabrahma Mahishi.”

How can She be another person and that person be Brahmam's wife, when there
is nothing other than Brahmam? All creations originate from the Brahmam. Is it
not from a ‘Shakti’ (a power) that all creations emanated from that immovable
Brahman?

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That power of the Brahmam is called Brahmapatni, otherwise Kāmeshwari. The
great 'Mahānubhavas' or enlightened souls, who have personally experienced the
supreme grace of this Mother, have named Her so.

Saraswathi is considered as Brahma's wife. As Brahma does creation, she imparts

the power of imagination for creation in the minds of poets / artists. Mahālakshmi,
who gives wealth is rightly considered as the wife of Mahāvishnu, who is the Ruler
of all beings. The Samhara Mūrthi Rudra's consort is Parvathy. The one who
remains above all these activities is named as Parāsakthi Kāmākshi. She is
considered as the patni (wife) of Parabrahmam (Lord Easwarā is Parabrahmam).
Devoid of traits/gunas and actions/kriyas, She is the Maha Māyā too. There is no
end or limit to Her Greatness, says Adi Sankara, in the phrase, 'Nisseema
mahima’. Her greatness cannot be understood either, he says, 'thuradigamam.'

I wonder how we can dissolve ourselves in that power which is in non-stop motion.
How can we achieve silence and peaceful in the life? If you deeply think about this
question, you will realize that in spite being dynamic, She is also static, peaceful
and in a happy state, that enables Her to move everything. As I mentioned earlier,
the individual Jeeva too is doing the three 'kruthyas', of srushti, sthithi and
samhara in dream, wakefulness and sleep avasthas. You see that, even while one
is asleep, there is that power in him that is awake, without which he will not wake
up the next day. So, it is clear that the fourth state of Tūriya, is in him too. It is
not moving, even when he is moving. Yet it is the basis of his actions and inaction.

In the same way, the prime source of all life forms and things is Parāsakthi. But
She is absolutely quiet and peaceful. If we whole heartedly devote ourselves to
Her, even we can attain absolute peacefulness.

With the passage of time, man changes, life forms change, plants, trees, worlds,
planets, stars, galaxies, all change.

The only non-changing fact is the basis of all existence; the Brahmam. That does
not change. That is called, 'Sat' or state of being.

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It is of no use, if something is existent. It has to realize that it is existing. If this
thing or force is not able to realize, that it is existing, there is no purpose of its
existence. It is as good as not being there. This awareness of being is called, 'Chit'
or knowing or being aware. This is Gnanam. 'Sat' is Easwaran and 'Chit' is
Ambikai. This knowing or awareness gives happiness. That happiness is called
'Ānandam'. So, Easwarān and Ambāl - Kameswara and Kāmākshi together are
Sat Chit Ānandam or Sachidānandam.

As you cannot separate the whiteness from milk, flower from its fragrance, honey
from its sweetness, and fire from its brightness, you cannot separate Shakthi and
Shiva too. That is why they are symbolically known as 'Ardhanārēswara'. In this
form, one half is Easwarā and the other half is Ambāl. May be that is why, we
refer to the wife as the better half.

But, as though, this 50% sharing is also insufficient, Ādi Sankara has expressed
a different idea in his 'Soundarya Lahari'. In one of the sloka, starting with 'thvayā
hruthvā vāmam', he says, "Hey! Ambike! Nirguna Brahmam, which is a colourless
suddha spatika, which is Lord Easwarā. You are the left side body of Easwarā or
his left half. But as though not satisfied with the 50%, you seem to have occupied
the other half of his body too! In the form of Kāmeshwari, where Ambāl is in bright
red colour, you have occupied his entire body, you adorned his third eye and
Chandra (the crescent moon). I think, you probably assumed this form with a
desire to activate the static Brahmam and bless or do anugraham to the life
forms”.

The 92nd sloka of Soundarya Lahari, starting with the words, 'kathāsthe
manjathvam,' means that Ambāl is doing all the five jobs. Ācharyāl says, "You are
seated with Kāmeswara, in the cot which has Brahma, Vishnu, Rudra and Easwarā
as the legs. Even Kāmeswara is not seen in physical form, He appears in the
Brahma swaroopam and blesses your devotees.

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The red colour aura of your body even dominates Kāmeswara’s white complexion,
and displays Him as red colour too". That is the effectiveness of Her Anugraha
shakthi.

As said in the earlier sloka, Ambāl also has three eyes, She is also wearing the
crescent moon on Her head, Her eyes are the sun and the moon, the third eye is
'Agni' or fire. This is described in another sloka in Soundarya Lahari, with poetic
beauty and goes as, "Your right eye creates the day, left eye the night, and the
third eye creates the 'Sandya' or the evening and morning twilight. That is why,
it is red". Which means She is the creator of Time.

Poet Mooka Kavi also refers such a scene in his Panchasathi. The first 100 verses
of Panchasathi are called as ”ārya sathakam.” In this sloka called as ārya, even
Ambāl is referred as ārya, as embodiment of purity. For these two reasons, this
poem is named as ārya sathakam. In the sloka starting with the phrase, “Aiswarya
Indhu mouli”, poet Mooka Kavi refers that Ambāl is the aiswarayam of Lord
Easwarā. One who has the characters of Easwarā and is his embodiment that is
called as Aiswaryam. Even Easwarā got his prowess from Parāshakthi. Soundarya
Lahari also endorses this view stating that, “without Shakthi there is no Shivam,
and he cannot even move without shakthi”. To understand His own self, Shakthi
gave Shiva the knowledge and dynamism. One can realize the omnipresence of
Lord Easwarā only by her grace.

Due to Ambāl, Shiva could realize himself. On the contrary, He is the one who is
supporting Her. Prakrithi resembles Her, it resembles like non-living being,
Easwarā is the life for that being. Prakrithi was named as māyā and Easwarān was
called as Māyi. Being Aiswaryam (wealth) of Easwarā, She merged with the
Prakrithi, appears in the middle of Kānchipuram, having crescent moon on Her
head, and radiates as the Veda swaroopam (form of Veda). So, claims Mooka
Kavi.

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In the beautiful sloka, “Aindhava kishora sekaram”, he claims that She is having
child-like crescent moon on Her head. Gnana Sambandar calls this as muttrā
venthingal.

Ambāl is considered as Prakrithi and māyā. Her husband and the Māyā shakthi
are also Kāmākshi. Ambāl stays strongly in bond with her husband Easwarā,
without any difference. Both are same, they exhibit the Advaitham. The ultimate
result of Veda is advaitham. Representing this advaitha philosophy in
Kānchipuram. Mooka Kavi says, Kāmākshi shines in glory in the verse,
“Aindhambariyam Sagasthi Nigamānam.” We consider Her as the māta
swaroopam (motherly form) and the moment we approach close to Her, one can
witness the third eye and the crescent. This is the pithā roopam (father form).
Due to devotion to her husband she has won over his half of the body. In reality,
one can feel that she has occupied the entirety of Lord Easwarā and become Lord
Easwarā. This is remarked in Soundarya Lahari sloka too.

Due to high order bhakthi (devotion) and the flow of poetic expressions both
Ācharyāl and Mooka kavi, have stated these in the above-mentioned verses. In
summation, the idea is that She is the total Brahma shakthi (totality of pure
consciousness), in par with Her Easwarā, and also equally radiates the same
shakthi.

Acharya claims that Ambāl has stolen the physical body of Lord Easwarā, whereas
Sri Neelakanta Dhikshidhar, who is son of great saint Appaya Dhikshidhar claims
that Lord Easwarā only has stolen Ambāl’s name and fame.

Every one claim that Parameswaran has burnt Manmadan into ashes, He also
kicked the god of death, but half of the physical body of the lord is occupied by
Ambāl. Neelakanta Dhikshidhar, in a list of accusations, says “Lord opened his
third eye on Manmadhan and turned him into ashes, doesn’t the half of the eye
belong to Ambāl? Ok, that’s fine, let that credit go to Lord himself, but the credit
for kicking the lord of death does not belong to Lord.

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Because, it is evident that the Lord used his left leg and kicked the Lord of time
or death. But that portion of the body belongs to Ambāl. So, it is purely Ambāl
who have done this act”.

The meaning of this act is that even if we get a drop of grace from Ambāl, we
can get rid of desire, death and become immortal. Her glories cannot be counted
and expressed in words. Even static Shiva was moved and changed dynamic by
Ambāl’s energy. The silent Shiva form has become the dynamic form thanks to
Ambāl. Soundarya Lahari claims that, “even at the winkle of Her eyes, Brahma,
Vishnu, Rudra, Easwarā and Sada Shiva, all have performed their five allotted
activities. Brahma, Vishnu and Rudra in turn perform the creation, sustaining and
destruction, activities as known to everyone. In addition to this, Māyā - the
illusion and Gnana - the higher knowledge for getting rid of Māyā, are all
collectively called Panchakrithya. Easwarā and Sadashiva help in accomplishing
these actions. Yet all these are performed under the orders of Ambāl. They all
are five officer designates, who work for Parāshakthi. They cannot perform that
work by themselves. The energy and power is delegated solely by Parāshakthi.
“Amma, if we offer flowers at Her lotus feet that will be counted as performing
pooja and offering flowers on the heads of three moorthis. This is because, all
the three moorthis are prostrating at your lotus feet”. This statement was made
by Adhi Shankarā in his famous Soundarya Lahari. The inner meaning is that
Parāshakthi is the life source of all beings and She is the one who grants powers
to all Devathas, so anything offered at Her lotus feet is equivalent of offering to
all deities.

Furthermore, Ācharyāl in Lahari states, “Amma, you are living in a fort guarded
by nine layers. Inside you are with the Brahma Swaroopa Easwarā. No one has
the guts or rights to penetrate any layer or to come inside. All the devatha’s are
standing outside the ninth layer for your grace. The guardian of this nine-layer,
anima siddhi and others supply the needed eight great siddhi’s (boon) to all the
devatha’s (Purarathey andha puramasi).

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This nine-layered fort is the form of Sri Chakaram. Ambāl was without roopa or
any form but later She took the roopa of Kāmeshwari. Now She resides in the Sri
Chakra Yantra. Looking at this yantra, we see lines, triangles and cones. This is
the form of Ambāl. As we believe that some sound sounds have divinity in them,
they form as ‘mantra.’ Similarly, some lines, triangles form into a diagram and
have some divine power. That is the yantra. Ambāl’s every form has a different
mantra. Kāmeshwari or Kāmākshi or Lalitha Triupurasundari is the prime deity,
the mantra to pray her is SriVidhya, yantra is Sri Chakram. Sri Chakra avarna
means nine fort or layers. The centre dot is called as Bindhu. The Bindhu is none
other than Parāshakthi. Betond the fortress or layers, there is a centre triangle,
where lord Easwarā or Kāmeswara is united with Kāmākshi. She is poorna shakthi.
There are other devatha’s or deities who reside in each of these nine forts. They
are all Parāshakthi’s amsams (manifestations). Each one of these deities, has
some unique energy. And the outer most layer of the fort has eight guards like
the anima siddhi.

We refer to some saintly people as siddhars. They have supernatural powers and
they display it from time to time. Such powers are bestowed to the siddhars by
the eight Anima Siddhi devatas. This is referred in Lalitha Sahasranama as
“Animathi Siddhi”. Anima Siddhi means the power to reduce the entire physical
body into a small size like that of an atom. On the contrary, Mahima Siddhi means
to expand the physical body into a gigantic size. Similarly, the power to make the
body so light like cotton that it can fly is called as Lakima. Then, to accomplish
the task determined, one needs to be blessed by Prāpthi. Prākamya Siddhi is
gaining Icha Sakthi - the invincible power. Eeshithvam is Easwarathvam - means
the siddhi of gaining the power to rule. Vasithvam means winning over others and
attracting them towards us.

Above all the aforesaid seven siddhis, there is one siddhi, which is supreme to all
and that is controlling of one’s own mind. With other siddhis, one can perform
good or bad deeds.

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But, above all good and bad, to be most peaceful and enjoy bliss is something not
attainable by any other siddhi. It is possible to attain such a state only by the
total control of mind. To have a control on one’s mind, it is important to control
desires. The siddhi to control desires is called “Kāmavasyanam”, referred to as
the last siddhi. Poet and saint Thāyumanavar refers to this siddhi as amazing as,
“you can do any magical act, but it is very hard and rare to control your desire
and mind and remain in peace.” Saints, without any self desires, may use the
other siddhis for the benefit of the world. Such siddhars, sometimes referred as
pathinen (eighteen) siddhars, have existed. Many of their actions may seem crazy
and weird, but in reality, they performed those actions out of love for the people
and universal welfare.

By saying that even those devathās who grant such amazing siddhis are mere
guards standing far from the real parashakti's sanctum, you can guess the mighty
power of parshakti.

Sometimes and in some places, such a power of Ambal pours out. In ancient days,
the power of Akhiladeshwari in Thiruvanaikāval was fierce. At that time, Achāryāl
(Adi Sankarachārya), considered to be a reincarnation of Lord Shiva, made two
Thādangams (ear rings) as Sri Chakram and Shiva Chakram. He extracted the
excess power of Ambal into those thādangams and installed them on Ambāl
Herself. When Kāmakshi Ambāl was fierce in Kānchipuram, the same Achārya
installed a Sri Chakaram in front of Ambāl to make her passive. Ever since then,
Ambāl has become very pleasant and has been showering blessings to all.

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 5. Divine Eyes of Kāmākshi Devi

Among our body parts, eyes are very important. We address our loved ones as
“en kanne” (my eyes - in Tamil Language), and not use words like my ears or my
nose! If this is the importance given to our eyes, then just imagine, how significant
is are the eyes of the ParamĀtma Moorthi Ambāl? Ambāl has other names such
as Kāmākshi, Meenākshi, Visālākshi, etc. In these names, ‘Ākshi’ means eyes.

Kāmākshi not only holds Manmadan’s Bow and arrows in Her hands, She also has
these in her eyes. In the composition of ‘Soundarya Lahari’, Ācharyāl poetically
describes Her eyes thus “puruvo bhukne kinchit.” Ambāl’s eyebrows from one side
to other looks narrowed and looks like the bow. Only when someone is worried or
anxious, the eyebrows will narrow. The ‘Loka Matha’ or the universal mother is
worried seeing Her children going astray and wants them to retract into the path
of righteousness. So, Her eyebrows look narrowed, the two bent eyebrows are
like the two bumps in the bow, the slight constriction or narrowed space in
between is like the centre of the bow. That is the beauty of Ambāl’s eyebrow. The
centre gap is where the nose starts. According to the ‘Sāmudrika Lakshana1’, this
space between the brows, should be devoid of facial hair. The eyebrows that are
connected with central facial hair at the starting point of the nose is not a sign of
divinity.

But when we compare Ambāl’s eyebrows as a bow, then the eyebrows should be
joint. Or how we compare her eyebrows as a bow? Also when you see the bow,
between the two side bumps, in the centre there is lowered flat piece that
connects the two sides of the bow. And our Ācharyāl, very appropriately compares
with a nice example of the archer holding the bow. When the archer takes position
to shoot the arrow, he holds the bow in the centre flat portion with his fist,
positions the arrow on the string with the sharp pointer aligning from the centre

1
Samudrika Lakshana is an ancient Science that discusses about the physical features of human beings and beauty.

32
of the bow. Thus, the archer’s fist hides the centre of the bow. Similarly, the
centre gap between Ambāl’s eyebrows is like an archer holding his fist on the bow
(eyebrow) of this divine mother. His fist is the hairless part between the eyebrows
or the starting point of the nose.

Now who is this archer, whose fist is holding the bow or eyebrow of Ambāl? Yes,
it is Manmadan! Ambāl’s eyebrow is in the shape of the bent sugar cane bow of
Manmadan with honey bees as the string. Just like the active bees, Ambāl’s eyes
keep moving from one side to another side. The reason why Her eye balls keep
constantly rolling is because, by Her compassionate nature, She does not want to
miss out blessing any of Her beloved devotees.

Manmadan puts all his energy on the centre point between Her eyebrows,
positions his arrow on the string and shot his floral arrows on Shiva. And
Parameswarān yields to Her love. The ascetic Lord now cast his merciful eyes on
the living entities in this universe, thus making the Universal mother happy.
Ācharyāl compares, Ambāl’s eyebrows to that of the bow, Manmadan’s one fist
holding the bow is the centre point between the eyebrows, and his other fist is
holding the arrow on the lower bees’ string. Finally, the arrow is Ambāl’s nose.

These very eyes of Ambāl that was able to attract Lord Shiva from his celibate life
to marital bliss for the welfare of the humanity. Those eyes can also destroy
unwanted desires in our minds and grant us supreme knowledge. What are the
five arrows Manmadan? They are made of five fragrant flowers – Lotus, Jasmine,
Blue Water Lily (Karunkuvalai in Tamil Language), Mango flower and Ashoka
pushpam (an ancient spring flower, literally means a flower that gives no grief).
His floral arrows through their shape, taste, fragrance and touch, try to attract
and imbalance our sense organs. The beauty of flowers is pleasant for the eyes,
the honey that comes out of the flower is sweet for the tongue, fragrance
captivates the nose and soft touch affects our skin. The honey bees string of
Manmadan’s bow, keep buzzing and attract the fifth sense of hearing.

33
On top of all these is the sugar cane bow, which tries to penetrate into our five
senses and creates an imbalance.

Manmadan is very effectively carrying on his business of affecting the five senses
of all living entities in this universe with just these five flowers, sugarcane and
bees. How does he do this so efficiently? If you have the grace of Ambāl,
“vallavanukku pullum ayudham”. This quote in Tamil language means “for a
shrewd person, even a grass can become a weapon.” Ambāl gave this power to
Manmadan so he can help sustain the life source in this universe. It is with Her
blessings that Manmadan is able to play around with our senses. So only with Her
blessings, we can keep our five senses under control.

God protects when needed and reprimands man when he or she goes astray. All
the sufferings we encounter are due to the karmas that we accumulated in the
past. And this is the way Ambāl sustains life. She helps Manmadan or Kāmadeva
to be victorious. So, we should surrender to Her lotus feet to be victorious over
Kāmadeva, who has the capacity to play around with our sense organs. Being the
Universal mother, She is very concerned about protecting Her beloved children.
Hence with narrowed eyebrows, She aimed the bow towards Parameswarān, so
the Lord in turn can help Her in sustaining this universe.

The compassion seen in the eyes of Ambāl was reflected within our Ācharyāl like
a radiant light. This radiance come out of him as a sloka (verse) in Soundarya
Lahari, “drusa thrakiyas yathradhali Nilothpala rucha”. Without Her divine grace,
there is no way such a great sloka would ever be composed. But in this sloka
Ācharyāl requests for the divine blessings of Ambāl. Here we have to understand
that Ācharyāl is not requesting Ambāl to bless him. Instead he is requesting Ambāl
to bless him also2. Such an enlightened soul shows no trace of ego whatsoever.

2
Meaning Ācharyāl is requesting Ambaal’s blessings for the humanity as a whole including himself.

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Ācharyāl also describes Kāmākshi’s ‘katāksham’ or divine grace in this sloka,
“drusa thra Keeyasva.” This sloka means that Ambāl’s eyesight is far reaching. A
mother will always keep her young child within her reach. For Ambāl, we are all
Her young children! However great we may be in our life, however talented we
may be, yet we are Her dear children. She is the mother of all animals, birds,
bugs and insects. She is the mother of this infinite universe. And all these are
within Her eye’s reach. So, there is no limit to Her divine grace. Her grace extends
to the infinite that includes those who try to stand at a distance and think that
they do not need her grace. Her eyes are half-closed yet broad like the
‘Neelothpala pushpam’ or blue water lily in Sanskrit. Ambāl’s eyes are pleasant
and cool, like the ‘Neelothpala pushpam’ in the pond. ‘Neel3’ is blue, long and
broad, in the same way Ambāl’s eyes are pleasant like the colour blue, wide and
far reaching. Hence, Ācharyāl compares Her eyes to the ‘Neelothpala pushpam’.
He also requests Ambāl that he also be submerged in Her grace flowing out of Her
far reaching, wide and pleasant eyes. He uses the word ‘Maam Api’, meaning
including me. He did not request Ambāl’s ‘katāksham’ (compassion) for him,
instead requested ‘katāksham’ for all including him. He further says, “Amma! I
am an insignificant person, who does not deserve your ‘katāksham’, yet please
shower me with your divine grace”. Ācharyāl, who is considered to be
Parameswarā avathaar, has called himself as an insignificant person and going
further thus, “Amma, I know that I do not deserve your divine grace, yet I am
requesting this as you are not going to lose anything by showering your blessing
on me also”.

Ambāl never loses the divinity in her eyes, she even casts Her eye sight on evil
minded people (Ambāl will never be harmed by any ‘haani’ or negativity). “Na cha
the Haaniriyatha,“ meaning “negativity will not affect you, on the other hand, I
will also be blessed and will feel elated.

3
The word ‘Neel’ has various meanings in various languages

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I will be ever thankful “Anenayam Dhanyo Bhavathi.” Dhan means wealth, so
those who gain the divine grace of Ambāl are the wealthiest people, there is no
wealth greater than this.

Ambāl blesses everyone without any discrimination. Ācharyāl in order to

substantiate this phrase gives an example. “On full moon day, the moon light
radiates all over without any discrimination, it is pleasant for anyone who sees
the full moon. There is no difference in the moon light radiance, it is seen in the
balcony of the Emperor’s palace and that radiance is also seen on the thorny bush
in the forest. The moon light that falls on the balcony of Emperor’s palace does
not enjoy the comforts of the palace. So also, the moon light that falls on the
thorny bush is not pricked by the thorns. In the same vein, there is no variance
in Ambāl’s ‘katāksham’ or who get more grace and who gets lesser. If her divine
‘katāksham’ falls on me, she has nothing to lose. On the other hand, I will
experience fulfillment. Amma, without you losing anything, I derive happiness, so
submerge me with your katāksham.”

When Ācharyāl uses the phrase ‘including me’, he has intentionally included all of
us in his prayer. Ambāl, Easwarān and Ācharyāl are all one and the same. Such
an enlightened soul is standing along with us, and praying (through the sloka) for
all of us, with complete humility and compassion. Here, he intended to say, that
if we pray with an open mind and complete devotion, Ambāl’s heart will cool down
like the moon and she will elevate us with Her ‘katāksham’ or blessing.

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 6. Abode of the Divine mother

There is no place where Parashakthi is not present. But for our own satisfaction,
we say that She is dwelling in certain areas. In the devotional path of ‘Sri Vidhya’,
Ambāl is said to be residing in the centre of the ‘Amritha Sagarā’ or ocean of
nectar in the peaceful island of ‘Mani Dweepa.’ This beautiful island has many
forts, decked with ‘Chintāmani’ -full of gems and surrounded by beautiful gardens.
She is seated on the left side of Kāmeswaran on a beautiful cot whose legs are
adorned by Brahma, Vishnu, Rudra and Maheswara, and Sadashiva as the bed
spread. The place where she is seated is called ‘Sri Puram.’ Just like in ‘Amritha
Sagara’, ‘Sri Puram’ is also said to be on the golden peak of Mount Meru.

There is a very comfortable and peaceful place of meditation. In the ‘pala struthi’
or concluding stanza describing the fruits of chanting Lalitha Sahasranama, it is
said that many saints have sat in this place and attained the ultimate bliss. The
place described is ‘Chandra Mandala Madyaga,’ meaning centre of the full moon.
This is the place most suitable for a deep and peaceful meditation.

The beauty of moon is beyond description, we are never tired of looking at the
moon. In order to enjoy this beauty, we organize and have moon light dinner or
moon light concert. But in the current world, we do not lack the light generated
by electricity and other sources, so our young generation have little knowledge of
the happiness and inherent value of the moon light. As compared to blurring
electric lights, moon light is soothing to the eyes and gives a sense of peace.
Especially beauty of the moon on the full moon day has a special value. As per
the divine play, it was destined to have full moon day on only one day out of the
30 days in a month. Probably, if the full moon was available on all the 30 days,
the moon would have lost its attraction or intrinsic value. When we sit in
meditation, we should first concentrate on this bright full moon and on its
grandeur effulgence. And in this meditative state we should visualize Ambāl.

37
As we concentrate on the full moon and meditate, we can experience the
pleasantness and cooling effect on moon in our minds. Peaceful mind will in turn
remove the negative and discriminative thoughts from our minds. There is a
saying in Tamil, that ‘andathil ulla ellam pindathil undu’, meaning what in the
entire universe is also prevalent in our body. We are part of the whole, so also
each part in combination makes the whole. In the ‘Purusha Suktham’ mantra, it
is said that Mother ‘Parāshakthi’ is inherent in the soul of each and every living
entity, so Her mind is the moon light that has the capacity to bring peace in our
minds. So it is evident that there is some connection between our minds and the
moon. In the English language, people who have lost their mental stability are
called as lunatic. There is Lunar in this word and Lunar refers to the moon. Our
ancient sastras, recommends that we meditate on Ambāl in the Chandra Mandala
(meditate on Ambāl by concentrating on the effulgence of full moon) to cure any
mental ailments.

We should meditate assuming Ambāl is seated in the core of moon. It is said that
the person meditating should be seated on a tiger skin. Here it is important to
note that the quality of tiger is quite opposite to that of the moon. So why should
the meditator sit on the tiger skin? Tiger is an animal, which by single minded
concentration, casts its eyes on its prey, and hunts. Similarly, the meditator sits
on the ‘vyagrāsanam’ or tiger skin, and should hold his/her ‘Dhyana Laksya’ in
the mind with complete concentration and steadfast devotion. As we visualize
Ambāl in the Chandra Mandala, we can see our mind coming in oneness with her
mind. Ambāl will then bless us and quench our thirst for ultimate knowledge, in
the same way that She quenches the thirst of Chandran.

Scriptures say that Sun is embodiment of knowledge or ‘gnana swaroopam’, but

brightness of the Sun, generates heat and thirst. On the other hand, brightness
of the moon is soothing and pleasant to the eyes. Ambāl is self-effulgent as the
Sun, but is as cool and soothing as the moon. She is the only one who can quench
our thirst and yet grant the brightness in our mind through gnana.

38
She is the Divine teacher or ‘Guru Moorthi’. Poet Kalidasa describes Her as ‘desika
roopena darsithabyuyaam,’ that is ‘one who comes in the form of Guru and grants
us the ultimate knowledge’. Hence, we should sit in Chandra Mandala, meditate
on the holy feet of Guru or concentrate on Ambāl. Then our quest for divine
knowledge will be quenched, will lead us from darkness (ignorance) to brightness
(knowledge) and establish pleasantness in our minds.

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 7. Bhavanithvam

There is no need to list out our desires and pray to Ambāl, seeking those things
that we need in our mundane life. Neelakantha deekshithar, in the Ananda Sagara
Sthavam says, “Hey Meenakshi, daughter of Malayathwaja Pandiyan, even though
I do not utter a word or express my worries vocally, it indeed does irritate me
within. That’s the reason, for my for appeal to you and this prayers seeking you’re
your blessings. My intention is not to highlight something that you are not aware
of. Instead when I put forth before you my internal worries that have irritated me
like the yam, I find some solace and get peace of mind.”

Even if we do not make any requests, as a grace for being Her ardent devotee,
She will bestow Her choicest blessings. First and foremost, we get good sense.
Good thoughts emerge in our mind. The way to perform good deeds flashes in our
mind. She blesses with the resources required for performing activities for societal
harmony. We gain equanimity in our mind that enables us to shower love on all
without discrimination. Today, without this love in our mind, we utter words like
“brothers and sisters” and talk about equality. As long as an individual is not
devoted to Ambāl, these words do not make sense. These types of people remain
just hypocrites and exhibit pomp in their speeches. If one understands the
Universal mother existence, then one will say, “In reality there is only one mother
for this entirety of universe, inclusive of cow, birds and all human beings. Ambāl
is the Universal mother, that’s why we all are really brothers and sisters”. If we
realize this, then we will not show hatred, dislike or discrimination amongst us.
That calmness will eradicate the mentality of ‘fault finding’. Once we achieve, even
when someone commits mistakes, we will try to correct in a polite manner without
mocking or hurting the sentiments of the other person. Being sincerely devoted
to mother, we will be elevated to the state of understanding the Oneness amongst
us, and consider all as one large family.

40
Kavi Mookar emphasizes that, if one gets the grace of Ambāl, he or she will never
have a discriminating mind. And all are considered and same, be a friend or an
enemy.

The grace and blessings of Mother will lead us to the ‘Unity Consciousness’. By
Her grace, we will reach the pinnacle of ‘Gnana’ and we not only realize that She
is the ‘Ultimate mother’, but we will also understand that we are all Her children.
The Universal mother on Her part, will dissolve the difference between mother-
child relationships and make us realize that we are Hers. We will also realize that
‘One energy has taken many forms or different shapes, though shapes are vary,
but inner awareness or consciousness is same’. This is the highest Advaitam,
which is nothing but the higher state of consciousness namely - ‘Unity
Consciousness’. Poet Mooka Kavi also state as ‘Shiva Shiva Pashyanthi Samam’-
meaning, for a person who has Kāmākshi’s grace, both dwelling house or forest,
enemy or friend are one and the same.

Considering Ambāl as the mother and we as Her child, one start showing his/her
devotion, eventually She will eradicate the difference between herself and us. She
will bless that higher state of consciousness. This has been referred by Acharyāl
(Shri Adhi Shankarācharya) in his famous “Soundarya Lahari” verses as “Slesha”
(two meanings to the same phrase).

A devotee starts his/her prayer as “Bhavani / O Mother, I am your follower”.

Bhavani Thwam – meaning “Bhavani, I am yours”. Thwam – means I am yours.
Acharyāl brings another dimension to the word. He says that when a devotee
prays with this thought, Bhavani bestows on him the high status of
“Bhavanithwam” (note the double meanings). When a person begins to pray,
Bhavani means Ambāl. Lord Shiva has eight different names, one among them is
“Bhavān.” Bhavān’s spouse is “Bhavāni”. Now, when the devotee utters
Bhavanithwam, Ambāl blesses the devotee with the status of Bhavānithwam,
meaning “the status of becoming Bhavāni.”

41
We normally use “Dheerga Sumangali Bhava” meaning live long as a Sumangali
(a Married women). Here in this phrase “Bhava” means “to be”. And Bhavani
means “becomes”. So now, Bhavanithwam means “I become like Bhavāni.” The
devotee is blessed with the higher state of consciousness – Unity Consciousness
(Advaitham). If one prays to Ambāl with this verse, starting the prayer as
“Bhavani, I am yours, so kindly grace with your divine vision for a moment”. The
moment we utter these words, Ambāl will intercept with a blessing that means
“You and I are not different, both are one and the same.” So, Bhavanithwam, can
be interpreted in two different ways. That is, “Mother, I am your devotee and you
are my mother.” In another way, we can interpret it as “Mother, you and I are
one and same.” At the end, devotee gets the Parāshakthi’s divine grace and
becomes Bhavani.

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 8. Granting of Pathi Bhakthi and Guru Bhakthi by Devi

When women develop devotion towards Ambāl, it is very natural that she will also
be devoted to her husband, because Ambāl herself is extremely devoted to Her
husband Parameswarā. It is always difficult to love and show faith over someone
who is not loveable or prefers celibacy. Vaikuntham is adobe of bountiful wealth,
where handsome and charming MahāVishnu resides. There is no surprise
Mahālakshmi showers Her love and devotion to Her husband MahāVishnu. On the
contrary, Ambāl’s husband (Parameswarā) resides at burial ground, wearing tiger
skin and garland of skulls. With a begging bowl in His hand and goes begging for
alms. It is really surprising that Ambāl shows Her devotion and love on such a
person. When Ambāl was born as Dākshayani, Her father Dakshan did not give
due respect to Lord Parameswarā. Unable to tolerate the disrespect, Dākshyani
gave up Her life on Her father’s yagna site saying, “Being born as a daughter to
Daksha who has no respect for my Lord Easwarā, I do not need this body carrying
the name Dākshayani.” The story goes that She sacrificed Her life in the Yagna
Kundam (the holy fire place). Dākshayani had the birth name as “Sathi”. As She
was Dakshan’s daughter, She acquired the name of Dākshayani. Because of the
practice of chaste women jumping into their husband’s funeral pyre, the white
men termed this act as “Sutti”. The word Sathi itself now means woman of high
virtue. Dākshayani was later reborn as Parvatharaja Kumari, with the name
Pārvathi. Even then, Her love and devotion to Lord Parameswarā remained
unchanged. In order to attain Lord Parameswarā as Her husband again, She
performed a severe penance at a young age. Eventually, She married Lord
Easwarā. As a result of this marriage, the Ghora (fierce) Rudra described in the
Veda as, “Ghora Ghora Tharebya” became a softened Mangala Moorthy ‘Shiva.’
Ambāl’ is thus called as “Shivā.”

There is nothing more auspicious than Ambāl. She is referred as “Sarva Mangala
Māngalye”.

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Parameshwarā also becomes auspicious as She is always with Him. In Her
auspicious form, Ambāl is Mahā Sumangali (a married woman blessed with long
life with her husband). In “Soundarya Lahari,” Adhi Shankarācharyā says that
because of this (being a Sumangali), Parameshwarā was not affected even when
He drank the deadly poison. Ear rings, Kumkum (Red vermilion) on forehead, a
neck chain of black beads are all auspicious signs of a Sumangali. Ambāl is
wearing ‘Thātankam” (ear rings) made from ordinary palm leaves - referred as
“Thalipalāsa thātankam” in Sanskrit verses. This seems to be an example of how
simple and prideless people were in olden days. It would be nice and simple if
present day women too could wear ear rings made of palm leaves. Because of
this, there is a practice to describe the present day fashionable diamond ear-studs
as 'vaira olai' (in Tamil) meaning diamond leaves.

Now let us talk more about Ambāl’s ear rings. It is an auspicious symbol that
should never be removed from Her ears. It means Her husband Parameshwarā
should live eternally. That’s why, even after Lord Shiva drank the deadly poison,
it did not affect Him. Adhi Shankarācharyā says that the Lord was unaffected by
the poison due to Ambāl’s “Thātanka Mahimā” - the greatness of the Divine
mother’s ear stud. Acharya made ear rings embossed with Sri Chakra and Shiva
Chakra for Goddess Akilandeswari, at Thiruvannaikovil (near Thiruchirapalli town,
Tamilnadu) to make Her passive. He describes, “thava jnanani thātanka mahimā”
– meaning “the greatnes of the ear studs worn by the divine mother.”

Even after drinking poison, Lord Parameswarā was fine and healthy because of
His being together with Ambāl who acted as an Anti-venom medicine, the
immortal nectar of Amirtham. This is referred in the Vedic verses of Sri Rudram.
“though you are a fierce god as Rudra, you also have an auspicious form as
“Shivā.” This Shivā is the medicine for the entire universe (Shiva Viswaha
Bheshaji). Is it the medicine only for the world? No. Even for you Rudra, this is
the medicine. ‘Shiva rudrasya bheshaji’ says the Vedas.

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If women worship Ambāl who appeased the fierce form of the lord with Her
“pathivrata” virtue and made Him immortal, they will be blessed with ever lasting
devotion to their husbands and long life as Sumangali.

For women, Husband is the Guru. In olden days, in order to introduce Gāyathri
mantra before kāma (desires) enters the mind, people performed Upanayanam
(thread ceremony) to boys before the age of eight and led them to a Guru.
Around the same age, girls were married. The husband became a girl’s Guru.
Kāma or passion came much later. Hence, for women folk, both guru bhakthi and
pathi (husband) bhakthi are one and the same.

Ambāl is the epitome of love towards Her husband. She also bestows Her women
devotees, the Sumangali status (to be ever married and devoted to her husband).
Sri Bhāgavaṭham describes that the Gopika women folk, during the month of
December- January (Dhanur Masa), used to wake up very early in the morning
and pray to Devi, thus attaining salvation through Lord Krishna. Sri Bhāgavaṭham
also states that Devi Rukmani also worshipped Ambāl and attained Sri Krishna as
her husband.

During the old Sangam period, there was a ritual called ‘ambāvādal’ through which
unmarried girls worshipped Ambāl to get married. This ritual is also referred as
‘Pāvai Nombu’ in Tamil. (Reference about this ritual can be found in Thirupāvai
and Thiruvempāvai). Even now, to get married, “Gowri Pooja” is performed by
young girls. This practice is more in Andhra Pradesh.

Whoever comes as husband, the sign of a truly devoted wife (pathivrata) is to

consider her husband equivalent to God and wholeheartedly surrender unto him.
At some place, the mind should be surrendered totally. It is important not to
change the mind. The object of surrender is not important. Let it be anything.
Once thr mind is totally surrendered to that one, there is nothing personal or
individualistic. This is a state of losing self-interest. Such a state of ‘selflessness’
or ‘losing one’s ego’ is like opening the doors to ‘Moksha’ (liberation).

45
If a woman surrenders to her husband and considers him as Lord Parameswarā,
eventually, that Parameshwaran Himself will bless her through that husband.
Nalāyani’s husband had a very unpleasant form with evil attitude too, yet she
showered her unconditional love and was greatly devoted to him. Due to this
exemplary ‘Pativrata’ quality, she gained the power to stop the Sun from rising.
The husband to whom such a ‘Pativrata’ is devoted seldom has any such power.
Did Nalāyani’s husband have the power to stop the Sun from rising for the day?
Certainly not! Such a husband does not even carry even a particle of Lord
Parameswarā’s traits or attitude. But the good intention of the wife and intense
devotion bestows her with such divine strength. The inner thoughts of such wife
should be, “God has given me such a husband who is neither good looking nor
pleasant in his behaviour, to test my inner strength. If I had a noble person as
my husband, there would be no scope to realize my inner strength or sacrifice. By
following an unpleasant husband, the insults and embarrassment may last only
for a short period. Such a wife cultivates the attitude of, ‘this blame or shame is
not mine’. In a nut shell, by giving up the selfishness and ego, moksha or
liberation becomes near.

The concept of surrender that I mentioned above also applies for ‘Guru Bhakthi’
or devotion towards Guru. We think a person is good and accept him as a guru.
Later, even after discovering this Guru to be a different type of person, I think,
our mind gets cleansed by continuing to serve him. We should develop an attitude
that Lord Parameswarā manifests in different forms and now He has appeared in
the form of this guru. Even if it is inappropriate, I feel that carrying on this kind
of devotion may result in more benefits. What is so special about loving a good
object? If you love a bad object, it might even become good with the intensity of
your love, just as the fierce Rudra became a Mangala Swaroopi because of Ambal.

Ambāl also comes in the Guru Swaroopa (form of Guru). She runs the whole world
of ‘Mayalokha’ (world of illusion). To lead us out of this illusory world, She comes
and guides us as Guru.

46
The sadhakas of kundalini yoga, bring their ‘Prana Shakthi’ (air) to the top of the
head and visualize Ambāl’s feet in the full moon. This is described as ‘Guru
paduka.’ Even poet Kalidasa praises this as, “Desika rupeena darshithāpthutham”,
meaning Ambāl appears as acharyā to guide and lead us.

“Does Lord Easwarā live in the cremation grounds? Let him do so. Does he dance
with the ghosts and spirits? Let him continue to do so. Does Easwarā perform the
‘Samhara Thāndavam’ or the dance of destruction? Let him dance. Is he going
around begging for alms? Let him beg. Whatever He does, I will surrender my
heart to Him.” So saying, with deep love for Easwaran, Ambāl sacrificed Her life
at the Daksha Yagna. It is this Ambāl who will bless us to get the ‘Guru bhakthi’
and ‘Pathi bhakthi’.

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 9. Why Ego When Divine Mother is Present?

It is not fair to feel proud and say that “I achieved this or that”. Where did we get
all the intelligence or physical capability to accomplish these? We get our strength
and capability from a great source of energy that runs the universe. Without that
supreme energy, can we even take a breath? One day, the breath also departs
from our proud self. We do not have the capacity to hold on to that breath. On
that day our energies vanish like a dream. If we think about it, we can realize that
it is foolish to imagine the activities are all ours while those are really carried out
with the blessings of Ambāl who is like the ocean of energy. The more we realize
this with our experience, and feel humble as tiny specks before Her, we are sure
to get more of Her ‘anugraha’ (blessings).

The ‘Avathār Purushas’ (enlightened souls), who came to preach humility to us,
lived very humble lives. Likewise, Lord Ramachandramoorthi also lived a humble
life following the path of ‘Dharma’ (righteousness) and ‘Sastras’ (a set of rules).
If I think about Sri Rama’s ‘Vinayam’ or extreme veneration, I just get a thought
that may sound strange to you. There are many people, who feel upset for not
being able to live during the time Sri Ram lived in this world, right? But personally,
I am happy that I was not born during his life time. Do you know why? Rama in
spite of being born in the Kshatriya (the ruler) clan, lived a humble life, he used
to prostrate before the Vedic scholars, Rishis and Acharyaas. Had I been a ‘Mat
Athipathi’, during His time, He would have prostrated before me also. That would
make me feel embarrassed. But now, I am the one who is happily prostrating
before Him.

The reason why I am telling this is though Sri Ram was an incarnation of
Narayana, He lived a life of utter humility. Unlike a divine avataram beyond
people’s reach, He lived the simple life of an ordinary human being. He acted to
exhibit all the happiness and sorrows like a common man. He wept when
separated from Sita Devi, and he bewailed when Lakshmana fell unconscious.

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He showed anger to the King of Oceans. On some occasions, the ‘Avathāra
Purushas’, exhibit fear, anger, grief in such ways to create a feeling in people that
they one among them. They let their minds play casually to match the actions or
movements of their hands and legs. But inwardly, they will remain at peace and
not let their actions affect their minds. In spite of being aware they are Avathārs,
they pretend not to be aware of their divinity and behave as normal human beings.
They lead a life that serves as a role model to the common man. If Sri Rama was
an example for humility. His devotee ‘Ānjaneya’ was known for his valour,
strength, mental and physical alertness. He remained devoted to Sri Rama as his
true ‘Rama dāsā’ yet performed tasks that is normally impossible.

The qualities of our Adi Shankarā Bhagawat Padhāl were also similar to the
qualities described above. I feel there is no greater Avathār than our Ācharyāl in
our modern times. Ācharyāl was an incarnation of Parameswarān. He lived in this
Earth only for a short period4, yet he accomplished tasks that could not have been
done by the entire humanity collectively in this earth. He started from Sethu,
walked all over India to reach Himachal and single-handedly took up the task of
uplifting and revitalizing the Vedic tradition. He established ‘Advaitha’, (the
concept of non-dualism) and established the ‘Shanmatha’ (merging of the six folds
of worship into the Sanathana Dharma). He was a scholar par excellence, a great
Ambāl devotee, poet, intellectual, capable of accomplishing many tasks, and an
embodiment of compassion – all rolled in to one. In a stone carving in Sanskrit,
dating back to more than 800 years, that was found in Cambodia, there is note
that all the great legends of his time were hovering around his lotus feet like the
bees. The saying goes as “Nishesha Moorthali Mala Leetangari pankajaat”, the
inscription says that Ācharyāl was addressed as ‘Bhagawan’. The last paragraph
in ‘Soundarya Lahari’, exhibits how a person of such a calibre was humble in his
devotion to Ambāl.

4
Archaryaal’s life span in this Earth was for 32 years only.

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Authoring a great ‘grantha’ like ‘Soundarya Lahari’, is a gigantic task that could
justifiy a person to be proud of his work. There is no better example of such a
beautiful garland of words penned in this earth before or after our Ācharyāl. This
is a wholesome piece of word art that you never get tired of hearing or reading
the verses in ‘Soundarya Lahari’. Our Ācharyāl, in spite of penning this mammoth
piece of work, did not show even an iota of ego or pride. This humbleness can be
seen in the 100th Sloka of ‘Soundarya Lahari’, where he completes this stothram
and offers at the lotus feet of Ambāl with a sloka that starts with "Pradeepa
Jwalaapi.”

He begins saying, “Amma you are the ‘Vāk Swaroopini5’, I am offering prayers
with the words that you blessed me with. It is like lighting a camphor before the
Sun. Where is the tiny flame from the camphor and where the brilliance of the
Sun? After all, the camphor gets lit by energy of the Sun. The camphor will not
even burn easily if there is no Sun for four days. On the occasion of Maha
Sankranti, we offer salutations to the brilliant Sun by offering ārathi with the
camphor. Does mean that we are belittling the brilliance of Sun? Instead, we can
see that the light from camphor gets dissolved and faded in the brilliance of the
Sun. In similar vein, Ācharyāl says his vocal power gets faded in front of Ambāl.

Ācharyāl also gives another example by saying, “my poetic offering to you, is like
the Chandra Kāntha stone (moonstone) offering the argyam to the Moon6”. It is
as if we are offering Moon, the water that oozes out of the moonstone, instead of
the normal water. It is said that the Chandra Kāntha stone absorbs the cool rays
of the full moon and produces water in the form of cool moisture. Whether in
reality, if this is true or not, it has been a tradition to use this phrase in poetic
circles. Offering oblation with water or ‘argyam samarpayāmi’ is one of the
‘Shodasopachāram’ (sixteen forms of worship).

5
Bestower of good coomunication
6
It is tradition to offer ‘arygyam’ to Moon, after lunar eclipse. We offer normal water as ‘argyam’.

50
Is it not strange to offer the water that oozes out the moonstone to the Moon?
Ācharyāl compares his poetic rendition to this argyam samarpayāmi that the
words in his stothrams were nothing but the words that oozed out of Ambāl
herself.

There is a third example that exhibits his humbleness. “Amma, the words that I
used in this Sthuthi to praise you, are like bathing the ocean with its own water”.
When people visit Rāmeswaram, it is a practice to symbolically bath the ocean
with the water from the Sethu Samudhiram. Few drops of water from the ocean
is taken and offered as oblation to the ocean. Ācharyāl says that he took few
drops from Ambāl’s ocean of letters and offered as his Sthuthi to her. He asks, “Is
this (water) owned by the worshipper? No, it was taken from the ocean and
offered back to the ocean”.

Ācharyāl’s humbleness is exhibited where he says that the words in the Sthuthi,
were the words gifted by Ambāl herself. “There would be no moisture in the
Moonstone, in the absence of the Moon. Similarly, without the blessings of Ambāl,
I would be devoid of words”. We take few drops of water from the mighty ocean
and offer oblation to the ocean itself. In the same way, we extract the few words
from Ambāl’s ocean of words or letters. This being reality, the sloka’s inner
meaning is that, it is a mockery to claim that we write verses or poems in praise
of Ambāl, or that we offered camphor to the Sun. When Avathār Purushas are
personification of humility, is there any justice, if we carried ego and pride for our
accomplishments? The world will praise and shower us with floral tributes, for the
flow of language, word power, poetic skills, or for any other accomplishments. It
is very important that we stand deep rooted on the ground, try to avoid taking
pride and analyze if we deserve this praise. We should analyze from where we got
this prowess to accomplish this work and remember that this prowess came from
a small spark of Ambāl’s blessings. What was taken, was extracted from her
energy source, we need to keep away from feeling proud of ourselves for any
achievements and surrender with complete devotion to her.

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This will free us from ego and we can enjoy absolute bliss. We should never give
any room to thoughts that glorify our ego and pride or never allow them to
flourish. Ego and pride will always finds ways to sneek into us tactically. Finally,
the only solution is to surrender to Ambāl’s lotus feet with complete devotion.
When we wholeheartedly dedicate our achievements and successes to her, Ambāl
will shower us with endless blessings.

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 10.Divine Mother as shown by Acharyāl

Our Ācharyāl Sri Sankara Bhagawat Padhāl has authored many stothrams in
praise of Ambāl. In addition to ‘Soundarya Lahari’, he has penned big stothrams,
like ‘Anandha Lahari’, ‘Devi Bhujangam’, ‘Thirupura Sundari Manasa Pooja
Stothram’, “Thirupura Sundari Veda Pada Sthavam”, and small stothrams like,
‘Annapūrna Ashtakam’, ‘Ambāshtakam’, and others. If only we keep chanting
these stothrams, we can happily float in the ‘anugraham’ or grace of Ambāl.
Ācharyāl’s language flow in these stothrams is exceptional. Yet he remains
untouched by ‘ego’ and seeks the grace of the divine mother in all humbleness
and with complete humility. Ambāl is the source of energy in all animate and
inanimate entities and in whose energy we survive. But many a times, Ācharyāl
says that he does not deserve or is not capable of receiving her blessings. We can
find this humble tone at many places, more specifically in ‘Soundarya Lahari’.
There are two places where he exhibits such humble feelings that will in touch our
hearts. In one instance, he says “drucha thrakee yasya” seeking the
compassionate grace of Ambāl. In the next, “Drutheenaam Moorthano”, where he
seeks to touch Her lotus feet. He is requesting Ambāl to turn towards him also
and give a partial glimpse at least. Mother, please bless “Maam Api” meaning
‘including me’. In the first instance, he is seeking blessing for all including him
and in the next he is seeking blessings for all including him, to touch her lotus
feet. He is seeking Ambāl to put her feet on our heads to bless us. In both
situations he uses ‘Api’, (meaning ‘also’ or ‘including’). In reality, it is we who do
not deserve her blessings or compassion, yet he includes himself along with us by
classifying him as an undeserving person.

Considering his gnana (knowledge), devotion, intellect, eloquent speech,

accomplishment or compassion, there has been no one prior to our beloved
Ācharyāl or will there be anyone in future. In spite these credits to his side, he
has set an example for us to tread his path in humility and devotion to Ambāl.

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He has attempted to teach us humility directly through his actions and indirectly
by using the phrase “Maam Api, Maam Api” (grant me also the blessings to touch
your lotus feet).

Is it right, for a person to demand something that he or she does not deserve?
No! Surely not! In spite of negativity prevailing, there are some good deeds
happenings around us, without any discrimination. Example, “on a full moon day,
does the moon light radiate only in the balcony of the King’s palace? The moon
showers its pleasant light on the thorny bush in the forest as well. The moon does
not discriminate and but radiates everywhere equally. Just like Chandra (moon),
Amma can you please shower your divine grace, without any discrimination, on
the deserving and the undeserving persons like me”? In the phrase, “Drusa thakee
yasya”, Ācharyāl further adds, “Can’t you shower us with the pleasantness of your
compassion and spark of your gnana or knowledge?”

Similarly, when Ācharyāl prays to Ambāl seeking blessings to touch her lotus feet,
he says “Amma! Your lotus feet are borne by the Vedas on their heads just like a
crown, can’t you touch my head with that lotus feet? If my asking is not fair, the
question of fair and unfair comes only when you are judging an action or inaction.
Compassion does not weigh on these concepts. And you are the embodiment of
compassion. Hence, Amma out of your compassion, please place your lotus feet
on my head (Dhaya Dehi charano).”

There is an inner significance, when we say that ‘Vedas hold the lotus feet of
Ambāl in their heads’. Upanishads have a name ‘sruthi siras’, meaning ‘head of
Vedas’. Earlier, when narrating about Gnanāmbika, I had mentioned an incident
about Ambāl’s avirbhavam (manifestation) from Kenopanishad. When the ego of
the Devas was growing beyond control, Ambāl had to manifest as Gnanāmbika,
to give them enlightenment. So, I think Ācharyāl had that incident in his mind
while seeking the touch of Her lotus feet. Hence, according to the Upanishad, in
order to annihilate our ego, it is important to tread the path of enlightenment.

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True to the words in the Upanishad, Ācharyāl, with complete humility and in a
humble tone is seeking “Maam Api”, “bless us by the touch of your lotus feet”.

For every action, there is a direct effect and some indirect effect also. Even if
these were not intended, these effects just happen. In Kenopanishad, there is a
direct reference that Ambāl manifested as Gnanāmbika to impart the ultimate
knowledge. In addition to this, there is another indirect significance. In this, there
is no relation between ‘gnana upadesam’ (imparting of ultimate knowledge) and
the principle of Ambāl. But I am elaborating on this, so the modern generation
can understand this.

The current day scholars say that the forms of Gods like, Parameswarān, Parvathi,
Vishnu, Pillaiyar, etc. were all creations during the period of Puranas and that
these forms never existed during the Upanishads. They also go on to say that
there is no mention about these forms in the Upanishad. But in Kenopanishad,
there is phrase that specifically states, “A Celestial Sthri or woman named Uma
alias Himavathi manifested”. So, there is mention about ‘Sthri’, ‘Himavathi’ and
‘Uma’ in the core of Upanishads. It further states that she stood in the same
Ākasham, where Brahmam Yaksham stood, basically it means both are one and
the same. When the word ‘Sthri’ was used, that is direct refuting of these current
theories of Upanishad speaking of the ‘formless God’. When mentioning about the
‘Sthri’, Upanishad did not just mention ‘Uma’, it also mentioned about ‘Himavathi’.
So, it is a fact that Himavathi was born as the daughter of Himavan (Himavan
putri Himavathi or Parvathi - daughter of Parvatha Raja or King of Mountains). So
the form (Moorthi) worship predated the Puranas. This is significant evidence, that
forms were present during the period of Upanishads.

Ācharyāl is seeking the blessings of Ambāl to place her lotus feet on his head.
This reiterates the fact that Ambāl is the ‘Guru Swaroopini’ or Divine teacher.
Mantra sastras mention that the appropriate place of Guru Padukas are our heads.

55
This is the place we get ‘Guru Thiruvadi Dheeksha’ or the process of passing the
knowledge from Guru to sishya (student).

According to the Upanishad, Ambāl manifested as ‘Gnanāmbika’ to impart the

ultimate knowledge. She placed her feet on the crown of the Vedas. Ācharyāl
describes other benefits of this divine lotus feet in the sloka. So we have to wash
the holy feet of elders, saints, Acharyas (spiritual teachers) with water and seek
blessings. When we welcome such persons, there is procedure called as
‘Shodasopacharam’ or sixteen forms of veneration. Among them ‘Padyam’ means
washing their holy feet with water. Ambāl in the form Ganga flows from knotted
hair of Lord Shiva. She is the ParaBrahma Shakthi whose feet touches, the head
of Lord of all animate or inanimate - ‘Pasupathi’. Meaning this Pasupathi also pays
his obeisance to Ambāl. When Easwarān himself pays his obeisance to Ambāl, the
Ganga Jalam naturally fall at her feet, right? That is why it is called as ‘Pādhyam’.
After all Easwarān’s Lordship of this Universe, was also her manifestation. So
Easwarān is prostrating without any hint of ‘Aham kāram.’

Pious women decorate their feet with designs of a red colour paste, called as
‘Laksharam7’. But to decorate Ambāl’s feet there is different red mark. ‘Hari’ or
Narayan’s head is adorned by a Chudamani (red crest jewel). Ācharyāl says, that
the radiance from this Chudamani is ‘Laksharam’ of Ambāl. After all Narayan is
the preserver or sustainer of this Universe, even he is prostrating at the feet of
Ambāl with humility. So, the jewel worn by Vishnu on his head, is the jewel worn
by Ambāl in her feet. The red stone shining on the crown of Vishnu, reflects as
the red paste worn by Ambāl.

The Devas, Sri MahaVishnu and Parameswarān, all worship her without any trace
of ego with complete humility.

7
In Sanskrit, the work “Laksha” means mark

56
Hence she is the one who can shower her grace and bless us to wipe our ego. We
in turn should follow the footsteps of our Ācharyāl, and seek the blessings to place
our heads at her lotus feet.

Ācharyāl, while describing the qualities of Ambāl, had described as a ‘Pathi Vratha’
(one who is ever devoted to her husband). But here Ācharyāl mentions that
Easwarān is prostrating to Ambāl. All these are but their Divine play. They both
are one and the same. At one time, Ambāl pays her respect to Easwarān and in
another situation it is vice versa. Though both are one, he is the static form of
truth and she is ‘Sat Chit’ (true consciousness or bliss).

In the very first sloka of ‘Soundarya Lahari’, Ācharyāl describes about this
exemplary power of Ambāl. ‘Shiva Saktya yukto’, meaning “Amma, the source
dynamic energy form. So even Lord Shiva (Parameswarān), the static energy form
needs to connect to your dynamic form in order to get momentum. Without you,
Easwarān is but static and devoid of any action”. Brahmam, is the ultimate higher
consciousness, and is the principle which lies realized in the whole, so it does
realize anything beyond itself. There lot of types of knowledge these days.
Brahman is filled everywhere and in everything, so it has no room to move. In
spite of this, there is movement in the cosmic world filled with Sun, stars, and
nucleus of the atoms, etc. all these are in constant movement. So also the mind,
there is no question of being in peace or state of rest. All the knowledge and
movements seem to have come from the Brahmam. That is action of illusion or
Maya or Brahma Sakthi. So Ācharyāl rightly says “Amma! It is you who activates
Shiva”. The world that came into existence will finally vanish because of you.
Māyā – “what is not, that is Māyā”. She is also the one whole removes the cover
of illusion.

The various forms that we see in this universe are all the product of Her creation.
Yes, none other than Ambāl Herself. Yet, only when we meditate on some form

57
of hers, we feel comfort in our minds. She accommodates, all the forms in Her
formless Ākasam or space.

She is our breath, She is the Agni (or fire the blazing element), Jalam (water) and
Bhoomi (Earth). In the sloka ‘manasthvam’, Ācharyāl describes all these.

In the sloka before this (Sareeram Tvam), Ācharyāl says that Ambāl is the dark
night and the bright morning. Just like the mother feeding her baby, Ambāl is
feeding and providing this world with the help of Sun and the Moon. The plants
get their Chlorophyll from the Sun. people survive by eating the plant and plant
products or by eating the animals that survive on the plants. (The non-vegetarians
also feed on the meat of animals that feed on plants, like the goat, cow or pig.
They do not feed on animals that eat meat, like cat, lion or tiger). Sun is the
source of life energy, but the Moonlight helps regenerate the energy in the plants.
Ācharyāl says that Ambāl runs this Universe with the heat generated from the
Sun and shade of the Moon. These are some of Her other forms.

In the Yoga sastra, we can raise our Kundalini shakthi from the bottom portion of
our backbone to the top of our head. When we break open the lotus stem, we can
see a very thin string or strand, just like this Ambāl raises in us, like a thin strand.
This is described in the Lalitha Sahasranām sloka ‘bisathanthu thaniyasi’. It is fact
that we cannot see with shakthi moving with our naked eye, yet it radiates like
millions of Suns. At the same time, it is also cold as million moons.

In addition to all these, she also resides in all sound forms, in communications,
and more specifically in all the Vedic chants. These are not evident to the naked
eye and are to be inferred. For the layman like us, she takes forms of Lalitha,
Durga, Bhvaneswari, etc. These forms can be seen as deities in various temples
and religious places, so we can worship their forms or ‘Vigraha Moorthis.’ (temple
idols)

She was born as Parvatha Raja Kumari, in the northern province of Himachal. In
the southern tip, she assumed the form of Kanyakumari.

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In Kerala, she is Bhagawathi; in Karnataka, she is Chamundeswari; in Chola
kingdom, she is Akhilāndeswari; in Pāndiya kingdom, she is Meenākshi; in
Andhrapradesh, she is GnanĀmbāl; in Maharāstra, she is ThulajaBhawāni; in
Gujarāt, she is Ambāji; in Utharpradesh, she is Vindyā Vilasini; in Bengal, she is
Kāli; in Assam, she is Kamākya. So, she has manifested in many forms in various
temples and religious places and blesses her devotees.

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 11.Hardship is the Divine Blessing of the Mother

In Lalitha Sahasranāmam (1008 Names of Lalitha), there is a sloka which goes’

“Avyaja Karunāmoorthi,” meaning immensely compassionate or one who showers
unconditional love and affection. Hence, we say Ambāl is a personification of love
and affection.

But the world is filled with innumerable problems. I only know what types of
problems are there. People who come to me tell me of some of their sufferings.
Even those who perform pujas, visit temples, go on theertha yatra (pilgrimage)
suffer from untold problems. Some of these people come to me with a heavy
heart and say, “I have performed so many pujas, I have done many devotional
activities, yet Ambāl has given me more problems. You call Her Karunāmoorthi,
Karunāmoorthi, but in my case She has not turned Her eyes towards to me.” They
get annoyed with Ambāl. If you ask me, I think suffering is a blessing from Ambāl.
It seems to be the biggest blessing.

We think only about the good things that we do in our lives, and lament whether
it is fair to receive sufferings. We get upset with God. Whoever we are, have we
done only good things to everybody? If we did a self- anlaysis, we will realise the
many mistakes and sins that we have committed, if not in physical actions but
through our mind. These are concerning actions that we committed in the current
birth. We do not know what we did in our previous births. According to the law
of nature, as ordained by Ambāl, “You reap as you sow.” We might have
committed sins in our previous births, and the current problems that we face may
be the results of our past actions. (We are reaping the fruits of our own actions).
In reality, if we are able to know fully our own past actions and misdeeds, the
problems we face now may seem far less than what we deserve. Then, we may
feel sorry about ourselves. In spite of so many problems, She has provided an
opportunity to think about Her and show us a path to liberation. Is it not an extra
blessing?
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Even if we do not deserve Her grace, She blesses us out of Her compassion. How
pathetic it is that we do not seem to understand this logic, but are simply
complaining? As if we are not satisfied with the bad karmas we accumulated in
our previous birth, we end up accumulating even more karma by finding fault on
the Divine mother.

A child eats mud. The mother ties the child’s hands with a piece of cloth. The child
gets angry and thinks, “is she really a mother? she is heartless and my prime
enemy.” Did the mother tie the child’s hands without any reason? Who else can
think better for her child? The child is his/her own enemy, yet he/she thinks that
the mother is the enemy. To some extent we are like this child, however old we
are. We are unable to bear Her punishment for our past misdeeds. We do not
have the strength to get relieved. We are just blaming the mother who tied our
hands. In the same manner, to prevent us from commiting the same misdeeds,
Ambāl has tied our hands with a cloth called problems or challenges. So going
forward, when we face difficulties, let us understand that these were the results
of our past actions. So, if we commit misdeeds in this birth, we will continue to
face problems. So let us pray to Ambāl, so that She blesses us with the stability
of mind that will keep us on the right track and thus lead us to liberation.

When we are blessed with things that we consider pleasures of life, we think that
Ambāl is ever so compassionate. When we are blessed with such pleasures even
when we do not deserve, it is said to be compassion without reason. The problem
we face is compassion for a reason. The reason is our past misdeeds. Ambāl gives
us problems to make us realize that we should not repeat the same misdeeds,
and to reform ourselves. The pleasures we think are good for us may lead to
unmeaningful results. So, I feel that the compassion to give us problems with the
intent to reform us is superior to the compassion that provides us pleasures.

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Her compassion may arise naturally without any reason. However, it seems to me
that Her compassion with a reason to test and reform us is superior. We only see
bits and pieces. We do not know what is prior and after. We think the problems
we face within the short gap of time are detrimental to us. If we know the three
phases of time (past, present and future), we will realize that She is not causing
any harm to us.

A man loaded his donkey with a bag of salt and went to the farmer’s market in
the neighbouring village. In earlier days, cows and donkeys were used to transport
things from one place to another. And as this trader started his journey, there
was torrential rain on the way. So, what would have happened to the salt bags?
All the salt dissolved in the rain water. The trader got annoyed with God and
concluded, “Why is God punishing a poor man like me? I am not going to worship
this heartless God anymore.” So, he started walking back towards his home.
Eventhough the return path was through a forest, he took it boldly because there
were other traders too who were returning home after business. Expecting the
traders, there were robbers hiding in the forest. The robbers waited with the fond
hope that the traders will carry lots of money after selling their wares and they
can shoot and rob the traders. What can the traders do before gun-wieding
robbers? In those early days, they did not have bullets for the guns. The explosive
was a powder that was filled into the gun at site and used for shooting. On hearing
the noise of shooting, regardless of a victim, all traders will drop their belongings
and run for their lives. On that day too, the robbers filled the explosive powder as
usual into the gun and shot. But the gun failed to cause explosion. If it is a bullet,
it will not be affected by moisture. Because of the heavy rains, the gun powder
was moist and did not explode. Now, without other weapons, the robbers
panicked. So, instead of the traders, it was the robbers who dropped their guns
and fled.

Only now, the salt trader realized how wrong he was in condemning God.

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The salt trader realized that due to rain, only salt was lost. If there had been no
rain, he may have lost his life. This rain did give him a small problem but he was
saved from a greater calamity. How great was God’s compassion! He then prayed
wholeheartedly.

So, we do not see the past or future, but just take into consideration our current
problems, and make a big fuss. We question the universal mother, asking why we
should suffer all the problems in our life if She is really a Karunāmoorthi. If only
we knew the benefits that would come our way, on account of these sufferings,
we would never question Ambāl or her love for us. Keeping us in the dark of our
past and future is also her divine play.

Even without the ability to know of the past (previous birth) or future, a man has
a high level of ānavam (arrogance) and ahankāram (ego)! If only he is endowed
with ‘trikāla gnana’ (the ability to know the past, present and future), there would
be no limit to his arrogance and ego. So, Ambāl has rightly controlled us. But,
even in this state, we ourselves can realize that we do not know the past or future.
We can trust the Mahans who have the trikāla gnana (knowledge of the three
stages). The entire business of the universe happens as per some rules for its own
effective functioning. Similarly, we should understand that our lives also should
be lived as per the law of nature. If we are undergoing difficulties in our lives,
there must be some reason behind it. All we can do is to pray for Ambāl’s blessing
to solve our problems and surrender to Her.

Ambāl is not the one who will find happiness by making us suffer. At all times,
She is our ‘bandu’ or relative and ‘saka’ or companion, She is our divine mother
and father. Ambāl is everything to us.

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 12.Shakthi of Lord Shiva, Sister of Lord Narayana

Ambāl or the Divine Mother is the energy source of Parabrahmam. The energy
node of a matter and the energy inside the matter are one and the same. Matter
cannot exist without energy, nor is energy separate from the matter. Both co-
exist as inseparable entities. They are not two separate entities. Shakthi (Divine
Mother) is the Parabrahmam. We address Easwarān (Lord Shiva) as
Parabrahmam, Ambāl is the other half of Easwarān that concludes that Shakthi is
the Parabrahmam. Can we think of a flower without its fragrance? Similarly, can
we separate the milk and its whiteness? Nor can we separate the sweetness from
honey! In the same way, Easwarā and Ambāl are inseparable. Parameswarān and
Parashakthi form the inseparable primordial couple. And they are the mother and
father for all creations.

Father and mother cannot be separated from each other in an ideal family and we
identify them as ‘Ammaiappam’ and ‘Thayumānavar’. This inseparable couple of
Shiva and Shakthi is addressed as ‘Ardha Nāreeswara swaroopa’, which means
that this Divine couple is bonded together in body and soul as one. But in reality,
we are all blessed with mother and father who have their own individual physical
bodies. The father disciplines us and helps us in attaining gnana or knowledge.
On the other hand, we need a mother who protects us through her unconditional
love. In principle, it is not appropriate if the mother and father have their own
agenda and are indifferent to each other. It is for this reason Easwarān and
Shakthi took the form of ‘Ardha Nareeswara’ to reiterate that mother and father
are two sides of the same coin.

Archaryāl, while describing Ambāl, says that “Sareeran Tvam Shambho” meaning
“Shambu, the truth, is formless and you are its form.” Ambāl became formless
because of Shakthi - the energy source. However, we desire to see Ambāl’s
Brahmam (Lord Shiva), the embodiment of pure knowledge and the other
compassionate form of Ambāl in two individual forms as mother and father.
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There is an individual form for Lord Shiva. We also need a common unified form
of both mother and father. For this purpose, Ambāl and Lord Shiva, have taken
the unified form of ‘Ardhanareeswara’, with Parameshwaran on the right side and
Ambāl on the left side. Just as positive and negative nodes form a single
electricity, the single truth exists in ardhanāreeswara form.

Looking at the ‘Ardhanāreeswara’ form, there is a half connection of Ambāl with

the third eye (of Shiva) that burnt ‘Kāman’ (God of Desire or Kāma – Manmadan).
The left leg that kicked and killed 'kālan' (Yama-the God of death) is entirely that
of Ambāl. From this, we can infer that Ambāl is the one who liberates us from the
cycle of birth and death.

Realizing that Easwarā and Ambāl are inseparable, cultivate devotion on both of
them in equal proportion. It is said that ignoring one and being fully devoted to
the other is not adequate. Only we love both of them, we can retain the gnanam
(knowledge) that Easwarān is the supporting ‘pathi’ (husband) of Ambāl and She
is the inseparable ‘shakthi’ of this ‘pathi.’ If we ignore one of them, the ‘sathi-
pathi’ relationship is forgotten resulting in serious consequences. You all know the
disastrous consequences of Soorpanaka hating Seethā and loving only Rāma and
Rāvana loving only Seethā and hating Rāma. If we want fullest blessings without
such serious consequences, we should not forget to worship Ambāl and Easwarā
exisiting as ‘Ardhanāreeswara.’ Remembering that He is ‘madhoru bāgan’ (a
Tamil word meaning having a woman-on-one side) and Ambāl is ‘bāgam piriyāl’,
(Tamil word meaning one who is indivisible), we should love both of them.

In the Ardhanāreeswara form, the left side occupied by Ambāl is the same side
that is occupied by Lord Vishnu in the Shankarā Narayana form. So, it can be
inferred that Ambāl is also Narāyana. Appar Swamigal, while offering prayers at
‘Thiruvaiyār’, says that Easwarā has no other wife other than Hari (Lord Vishnu):
“Arialaal Devi illai, iyyan Iyaarnaarke” (Tamil words there is no Devi without Hari).

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In the Puranic way, we describe Ambāl as 'Nārayana Sahodari' (Nārayana's Sister)
to support the philosophy that Ambal and Mahavishnu are one and the same.

Whether it is Ardhanāreeswara or Shankarā Nārāyana, in both forms, the

parabrahma Easwarān is on the right side. If we consider the right side as positive
in electricity, then the left side becomes negative. Atomic scientists say that while
the positive energy is the nucleus, the negative energy rotates at high speed
around the nucleus. Likewise, with the inactive Nirguna Brahmam (formless
brahmam -Shiva) as the nucleus supporting the universe as positive energy, the
Sarguna Shakti (the energy of Ambāl) creates and sustains the activities of the
entire universe as negative force going around the nucleus. If the same forces
are shown in a physical shape for worship, they are certain forms on the right and
left sides without the nucleus and the rotating force. In these forms, the right
positive side in the inactive brahmam; the left is negative, the energy of the
brahmam for all activities. In the ardhanāri swaroopam, the left side is Ambāl in
a woman's form; Mahavishnu in Sankaranārayana form.

Vaishnavite Poet Thirumangai Āzhvar, while singing on 'Perumān', says, "Pirai

thangu sadaiyanai valathe vaithu," (In Tamil- meaning ‘Perumal or Vishnu has on
his right side, the one who has crescent moon on his knotted hair’). So, it can be
inferred that Perumāl is on the left side.

If we call the ever static parabrahmam, the embodiment of gnana or knowledge

as Parameshwara, the dynamic energy who executes all the work in this universe
through ‘māya’ or illusion, and leads us out of this illusion is the compassionate
Ambāl or Lord Vishnu. She is Parameswarā’s Shakthi; She is really Nārāyanan. In
terms of Puranās (Ancient Sanskrit literature), Ambāl is seen as Shiva’s ‘pathni’
or wife and Nārāyanan’s sister. The concluding verse of ‘Lalitha Sahasranāmam’
(1008 names of Lalitha Devi), mentions ‘Shiva Shakthi Aikiya Roopini,’ (the united
form of Shiva and Shakti). Elsewhere, it is mentioned ‘Padmanābha Sahodari,’
(sister of Padmanābha -Lord Vishnu).

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Shyāma Shāstri (one of the musical trinity), in his musical compositions, calls
Ambāl as ‘Shyāma Krishna Sahodari’ and keeps it as his symbol.

On Krishnashtami day, the baby girl born to Yashoda was Ambāl Herself as ‘Vishnu
Māya.’ On Rama Navami, She was born as ‘GnanĀmbikha’ and this is celebrated
as ‘Vasantha Navarathri’ or spring Navarathri (nine holy nights). The incarnations
of both Vishnu and Ambāl took place at the same time implying they are siblings.

Andāl, (a staunch devotee of Sri Krishna), dreamt of marrying Sri Krishna and has
sung it as a pāsuram (verse). In that verse (in Tamil), Andāl says, “mandirak kodi
uduthi manamalai andhari sooda kanaakanden thozhi naan.” - meaning Andāl
dreamt that as per the Vaidika Brahmanic tradition, Ambāl came as Andāl’s sister-
in-law, draped the ‘koorai puduvai’ (wedding saree) on her, garlanded her and led
her to the wedding ‘pandhal’ or site.

Thus Ambāl is considered as no different from Easwarā and no different from

MahāVishnu; to one She is wife, to the other She is sibling. Once we get used to
this viewpoint, we will not think of who is superior or inferior between Easwara
and Vishnu. The discord between Shaivism and Vaishnavism will snap.

When the static form becomes dynamic, it takes multiple forms. There is no
superiority or inferiority between these forms. Likewise, there is no difference
between these forms and their origin of Satya. If we get this gnana (wisdom),
there will be no fights, quarrels, differences of opinion and discord in our religion.
Only Ambāl, the Easwara Patni and Padmanabha Sahodari, should bless us to get
this mental balance.

Ambikā (other name for Ambāl), is in many forms in temples. One of them in
Shiva temples is the ‘Koshta Devathai Durga.’ In Shiva temples, the ‘Garba
Griham’ or Santum Sanctorum is surrounded by murthis (idols) of Vinayagā
(Ganesh), Lord Dakshnāmoorthy, MahāVishnu (or Lingodbhavar), Brahma, and
Durga. Among these deities, Lord Dakshināmoorthy does not have a patni (wife).
Likewise, Durga Devi is seen as single.

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Lord Dakshināmoorthy holds japa māla (rosary beads) in one hand and on the
other hand holds a bundle of palm leaves. He is fair in complexion. Similarly,
Saraswathi Devi, who is also fair in complexion, holds japa māla (rosary beads)
in one hand and on the other hand holds a bundle of palm leaves. Siblings do look
similar in many ways.

Hence, Saraswathi Devi is Lord Shiva’s sister. Both are embodiments of gnana or
ultimate knowledge. Brahma is seated on lotus flower, his complexion is bright
like that of molten gold. In the same way, Lakshmi Devi is of similar complexion
and seated on Lotus flower. Brahma is associated with the creation life in this
universe, while Lakshmi Devi is the life sustainer, creator of health and wealth.
So, Brahma and Lakshmi are siblings.

Now, how is Durga Devi, who is always alone without any male consort depicted?
Her complexion is that of blue-grey clouds in the sky. She holds ‘sangu’ or conch
in one hand and ‘chakra’ or disc of Vishnu on the other hand. She is the destructor
of ‘asuras’ or demons like, Mahishāsuran and other demons. When we analyze
these points, we can conclude without much ado that Durga Devi is the sister of
Lord Vishnu. Both Lord Vishnu and Durga Devi, hold ‘sangu’ and ‘chakra’ in their
hands, they assume different ‘avathārs’ or forms to fight and destroy the ‘asuras’.
Both Lord Vishnu and Durga Devi are embodiments of compassion to their
devotees, yet ferocious in destroying the evil forces. They both manage and
sustain the entire creation of ‘Māya’ or illusion through their divine play. During
the Sangam Tamil period, Lord Vishnu was called ‘Māyon’, meaning one who
preserves or sustains this universe with his Divine play or illusion. He is also
called “Māyavi or Māya Sutradhāri”, meaning Lord Vishnu is the executor of the
divine play of creation, which is also an illusion. And Durga Devi is called as
‘Mahāmāye’ meaning source of ultimate illusion. As compared to other God
siblings described above, this sibling pair of Lord Vishnu and Durga Devi are closer
to each other- almost one! The Durga that I mentioned has the name itself as
“Vishnudurgai.”

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The brother-sister pair of Ambāl and Vishnu is better known among the people in
this world, than the other two brother-sister pairs of Saraswathi - Shiva Sagodari
or Lakshmi – Brahma Sahodari. Usually there is a notion that ‘māya’ or illusion
is the divine play associated with female power. But this characteristic is more
prominent in Lord Vishnu. That is why, for sharing the ‘Amrit’ (the nectar of
immortality), Lord Vishnu incarnated as Mohini avathār. To show that Vishnu is
another form of Ambāl, appropriately, Parameswarān marries Mohini. Amongst
all the Vishnu Kshetras (holy places), Tirupathi is more widely known, and attracts
more devotees. When you see Venkataramana Swami in this temple, we can see
a close resemblance to Ambāl. Here, Perumal is adorned with a saree. On Fridays,
they perform Abishekam to Him. In other Perumal temples, Perumal has Garuda
Vahana (eagle vehicle), but in Tirupathi he has Simha Vahana (Lion vehicle).
Ambāl’s Vahana is also lion.

Ambāl, MahaVishnu and Parameswarān are three precious gems. Sri Appaya
Dhikshidhar has authored a ‘Grantham’ (book) called ‘Rathna Traya Pariksha’,
wherein he has stated that Shiva, Vishnu and Ambāl all three are the same
supreme reality, but in three different forms. Ambāl is inseparable from Shiva as
well as Vishnu. While she is the ‘pathni’ or wife of the former, She is the sahodari
or sister of the latter. We should have our bhakti or devotion equally on these
three deities. We should understand that the silent ‘Truth’ is Shiva and the
dynamic energy is Ambāl or Vishnu and be steadfast in our devotion.

I mentioned that there is no difference between Ambāl and Vishnu in a

philosophical angle. Now let me tell you a story that you may not be aware of.
You all know the story of Rāmayana. But now I will tell you the same known story
as if you do not know it. Other than the commonly known Rāmayanams like
Valmiki Rāmayanam, Kambhar Rāmayanam, Tulsi Das Rāmayanam, there are
many other Rāmayanams like, Anantha Rāmayanam, Arpudha Rāmayanam,
Dhurvasa Rāmayanam. What I am going to say is from one of these Rāmayanams.

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It is said that Ambāl took birth as Rāma and Easwarā accompanied Ambāl in this
avathār as Seetha. Sri Rama’s complexion is described as ‘Maragadha Mani
Varnan’, meaning bright green colour as seen in the gem ‘emerald’. Kālidāsa
describes Ambāl as ‘Mātha Maragadha Shyāma’. Muthuswami Dheekshitar also
sang on Goddess Meenākshi describing her as ‘Maragadha chaye’.

When Ambāl is the source energy, beyond the scope of ‘srushti’ (creation), ‘sthithi’
(sustenance) and ‘samharam’ (destruction of evil), she is bright red in colour. As
the wife of Shiva (one of Tridev or Trinity), Ambāl is described to be green in
colour. So Ambāl took the form of Sri Rama and Parameswarā descended as
Seetha Devi.

In olden days, marriages used to be conducted at young age. During the wedding
ceremony, Homams and other elaborate religious rituals used to be conducted. In
order to ensure that the children don’t get bored of the rituals, and to entertain
them, they had some activities like ‘vilayadal’, ‘oonjal’ (ceremonial swinging),
‘nalangu’ and ‘oorvalam’ (wedding procession). During the ‘oorvalam’, the groom
used to be dressed as a girl, and the bride used to dress as a boy. In similar vein
and to eradicate the threat from the Rākshasas from the world and go about in
symbolic procession, Ambāl assumed the form of Sri Rama and Easwarā assumed
the form of Seetha Devi. No layman is aware of this divine play, but Sri Rama and
Seetha Devi also pretended as if they had forgotten this truth.

Sometimes, in extreme emotion, what is hidden deep in the mind explodes. Such
a situation happened in Rāmayana. Due to the promise given to his step mother
Kaikeyi, Sri Rāma decided to leave behind Seetha in Ayodhya and proceed to the
forest. Seetha Devi gets extremely angry, and asks Sri Rama, “What sort of man
is he who desires to leave behind his wife, due to the fear or Rākshasas and wild
animals?” Seetha Devi goes on further saying, “My father Janaka, who got me
married to you, was not aware that you are but a woman dressed in man’s attire!”
(Sthriyam Purusha Vigraham). This verse is in Valmiki Rāmayanam.

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On hearing these words, Sri Rama is reminded of the fact that he is indeed Ambāl
and the purpose of his avathār. Immediately he complies and requests Seetha
Devi to accompany him to the forest.

But Rāvana, whom Sri Rāma had to defeat was a great Shiva Bhaktha or devotee.
Rāvana desired to bring Shiva from the Kailash Mountain, instal Him in the Ashoka
Vanam (forest) for worship there. So, Rāvana tried to uproot Mount Kailash. At
that ime, Parvathy got scared and embraced Lord Shiva. And Shiva pressed the
mountain with His toe slightly, and Rāvana had to save himself and ran to Lanka.
Being a staunch devotee of Shiva, Rāvana realised that it was Shiva who has come
in the avathār of Seetha. In the earlier instance, Rāvana felt that it was Ambāl
who prevented him from taking away Shiva to Lanka. So now, Rāvana did not
want Ambāl in the avathār of Sri Rāma, to come in the way and designed a game
to remove Sri Rāma from the scene using Maricha (the golden deer). Once Sri
Rāma was diverted with another pursuit, Rāvana skilfully abducted Seetha Devi
and placed Her in his Asoka Vanam (Asoka Forest). Having been born in the
Rākshasa lineage, and separating the Divine Universal parents, Rāvana’s devotion
became ‘Kāma’ or inappropriate love. And Rāvana was desperate in possessing
Seetha Devi for himself. But being a Shiva Bhaktha, Rāvana did occasionally get
glimpses of ‘Avathāra Rahasyam’ (secret of the Divine incarnation). On seeing
Anjaneya (Hanuman), Rāvana asked if he was ‘Nandi Bhagawān’. Sage Valmiki
describes this situation as “Kim Esha Bhagawan Nandi?” meaning “Who is he?
Bhagawan Nandi?”

On seeing the Seetha Rāma Bhakta Hanuman, Rāvana asked if Hanuman was the
regent (Nandi) of the Swami of Kailash (Shiva and Ambāl). The reason why I am
telling all these stories is because Ambāl is in fact Nārayanan. Both are one and
the same! But Nārayanan is the purusha roopam (male form) and Ambāl is the
sthri roopam (female form). But our minds tend to think that their individual forms
are also great, and let’s worship them as separate deities as brother and sister.

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There are innumerable Puranas to prove the brother – sister relationship of Ambāl
and Nārayan.

Desire is the root cause for all conflicts and negativity. Such an unwanted desire
is called as ‘kāmam’. When our desire is not fulfilled, we get angry and sad.
Desires drags us to the vicious circle of birth, death and re-birth. We are killing
ourselves to this ‘kāmam’. A good rain proof umbrella cloth like taffeta protects
us from getting wet in rain. We call it water-proof. Similarly, is there a protective
shield like ‘kāma proof’, ‘anger proof’, ’sadness proof’? Yes, there is. That shield
is the grace of Ambāl.

We may be endowed with plenty of wealth, power, name, fame, beauty and
health. We may even attribute these to the Divine grace of Ambāl. To some
extent, it is true. But still, what is the use of all these possessions, if we have
unreasonable desires, frustration, anger, fear and unhappiness in our minds? So,
in reality, the sign of Ambāl’s anugraham (grace), is being untouched by desire,
discrimination, fear and anger. The root cause for hate, anger, fear and
discrimination is the desire of “I” or “Self”. Hence, once we wipe out ‘kāmam’ from
our minds, the rest of the undesirable qualities will also vanish. Then, we attain
‘moksha ānandam’ – the divine joy while we are still in this earth and this body.

If we earnestly and with utmost faith pray for the Divine grace of Kāmeshwari or
Kāmākshi, She will annihilate our ‘kāma.’ Kāmeshwari was instrumental in
resurrecting Kāmadeva after he was burnt down. On the other hand, Kāmākshi
cast her divine glance on Shiva who burnt off Kāmadeva, with Her pure love. Now,
we tend to think, how can this Goddess who has blissful love for her husband
Shiva can eradicate our ‘kāmam’? Though this seems to be contradictory, yet not
so! In the cosmic play, we humans are entangled in Kāma. If we have to be
relieved from this, we have no other way other than pray for the compassionate
grace of Kāmākshi.

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This compassion created love for Kāmākshi in the mind of Parameswarān. The
prime desire was nothing, but the well-being of all animate and inanimate in their
creation.

She is the better half of Kāmeswaran, who with His third eye burnt off Kāmadeva.
Having taken the left side of Kāmeswaran, part of the third eye is also Hers. Poet
Mookar often says “Shivanuku kāmathai utiya neye, bhaktargalin kāmathai nāsam
seigirāy”, meaning “You are the one who taught the essence of love to Shiva, and
you are the one who destroys the undesirable kāmam of the devotees.”

Shiva burnt off Kāmadeva and being the Shakthi of that Lord who burnt
Kāmaadeva, she is the one who can destroy kāmam from our minds. She is also
Nārayanan’s sister and Nārayanan is the father of Kāmadeva. Many of you are
aware that Brahma is the son of MahaVishnu, but Manmadan (Kāmadeva) is also
Nārayanan’s son. When MahāVishnu assumed the Mohini avathār, Siva and Mohini
had a son – Ayyappa. Just as Lord Subramanian was born out of Shiva-Shakti,
Ayyappa was born of Shiva and Nārayanan, Ayyappa was a highly enlightened
swaroopam. Brahma is the creator. But for a creation to take form, kāmam is
necessary. And this desire is created by MāhaVishnu’s other son Kāmadeva.
Kāmadeva has the blessing to push all living beings into kāma and enact the divine
play.

I said that Kāmākshi can eradicate lust from our minds, but she is the one who
resurrected Kāmadeva who was burnt by Shiva. In the same way can Nārayanan,
who is the father Kāmadeva, also eradicate lust from our minds? Yes, definitely!
Who is Rāma? Rāma is one of the avathārs of MahāVishnu. Just by chanting ‘Ram’,
’Ram’, ’Ram’, there are many saints who got enlightened and attained liberation.
So, when we say “Ram”, we will not get entangled in Kāma. Now you may be
thinking, if Vishnu is Kāmadeva’s father, then why Kāmadeva is absent when
Rāma is present? There is no secret in this, Kāmadeva keeps away, due to the

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great respect for his father. Poet Tulsidas in lighter vein says, “The son holds his
tail tight in the presence of his father due to respect”.

He further mentions that due to the fear of being burnt again by Shiva, Kāmadeva
will never come in the way of true Shiva devotees, and will not play his game on
the devotees of Vishnu due to the respect for his father.

MahāVishnu took the twin avathārs of Nara – Nārayan. When they were doing
‘Tapas’ (meditation) in the Badrikāshramam, celestial beauties (Apsaras)
descended with the intention to disturb their tapas. Being annoyed by this
interference, Nara was agitated. In spite of being a divine avathār, true to his
name ‘Nara’ (meaning human being), he carried human qualities. Nara screamed
the sound ‘Hum’. The celestial beauties for the fear of being burnt by Nara, ran to
Nārayan and tried to play their tricks on Nārayan. But Nārayan was unperturbed,
remained calm and absorbed in meditation. Neither did he get annoyed like Nara.
Nārayan smilingly patted his thigh and ‘Urvashi’ (another celestial beauty)
appeared. Urvashi is from the word ‘uruthoda’ meaning one who is born from
Nārayan’s thigh. Seeing Urvashi’s divine beauty, the Apsaras felt extremely
embarrassed and realized that they cannot cast their spell on Nārayan. In spite
of keeping this celestial beauty within himself, Nārayan was the purest great
Tapasvi. The beauty born of him cannot cast a spell on him. This is the principle.
Likewise, since Brahma and Manmadan came from Vishnu, they have the power
to destroy the cycle of birth/death and kāmam.

Nārayan’s sister Ambāl, burnt down Kāman as Shiva’s Shakthi. She also
resurrected Kāmadeva after he was burnt down. From this, it is clear that She has
the power to create and destroy and Kāman is under Her control. So, he will not
cause any impact on Her devotees. That is why Kāmākshi upāsakās perform Kāma
Japam.

We chant ‘Shiva Shiva’, when some untoward thing happens. We shut our ears
and chant ‘Shiva Shiva’, when we happen to hear undesirable things.

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When Saint Mookar looks at some good surprising thing, he says ‘Shiva Shiva’
instead of ‘Ahā! Ahā!.’ “Shiva Shiva pasyanthi samam Shri Kāmākshi kadakshithāt
purusha.” For those who are blessed with Kāmākshi’s grace, so many surprises
happen. He says “Shiva Shiva.” What is the surprise? While we see things
differently, for the devotees of Kāmākshi everything seems same. who see
equanimity in all by her grace?” These days, people say ‘equality, equality’ in a
casual way. This is just political, without real knowledge. Mostly, it is just
falsehood.

Devotees who have received the grace of Kāmākshi attain ‘advaitha gnana’ (the
knowledge of non-duality). For him, everything he sees is divine. Only for him,
there is truthful equality. Saint Mookar says that for such a person, home and
forest are one and the same. There is no trace of anger in him, so friends and
enemies are one. Mookar further describes, “loshtam cha yuvathi bimboshatam”
He is free from ‘Kāmam’ or desire, so the bright red tender lips of a young girl
and the ball of clay are one and the same for him (Loshtam is ball of soft clay,
Yuvathi is young girl, Bimboshtam is bright red lips).

The above phrase of Saint Mookar is very close to a phrase in The Gita, “yogi sam
loshtacham kanchana” meaning for a yogi (enlightened soul), a ball of clay and
kānchana (gold) are same. Bhagawan Sri Krishna compares mud and gold (lust
for wealth), while Mookar compares mud and lust or Kāma.

A person absorbed in the thoughts of Kāmākshi, will not be affected by Kāma,

krodha (anger), unpleasantness or fear, as they are thoughts attached to the
absolute. Such a person sees Kāmākshi in everything and everywhere, he or she
carries an unquestionable devotion that they are part of the divine, so they are
divine and will finally return to the divine attaining moksha or salvation. In the
initial stages, they may consider that they are different from the divine, but
progress is seen when they start developing the advaitha principle of “I am Thee,”

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Similarly, we should hold on to Kāmākshi’s lotus feet, surrender our body, mind
and soul to Her and continue to worship Her. Gradually, we should dissolve into
her.

Even little efforts will do. Kāmākshi will elevate and protect us. come with open
arms to grace us. She will remove the barrier between us and Her and will
eventually bless us to be Herself.

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 13. Annapūrani

Food insecurity and famine is increasing all around us not just in our country -
India, but throughout the world. We can manufacture many machines; We can
build factories but the growing plants and trees is not in our hands. are green.
Unless agriculture flourishes and hunger is eradicated, other industrial
advancements will not make sense. For agricultural harvest, smartness is not
adequate. An engineer may construct dams but cannot bring rains. All we can do
is to pray sincerely to Jaganmatha (the Universal mother) Annapūrni. She will
pardon us for our grave mistakes and bless us with bountiful harvest of food grains

While our Acharya Shri Adhi Shankarā Bhagwat Padhāl was in Kāsi (now
Vāranāasi), he composed a stothram on Goddess Annapūrni. Each of the slokam
(verse) paragraph ends with the line, “Bhikshām Dehi Kripa-Avalambana-Kari
Maata-Annapūrneshwari” – meaning “Oh! Mother Annapūrne, full of kindness and
compassion, please grant alms”. The word “Dehi” does not mean grant him
Bhiksha. For him Bhiksha was going on splendidly. For our Ācharyāl, there was
not even the slightly attachment to his physical body, or food, nor he had any ego
of self. Once a Kabālikan named “Kiragasan” told Ācharyāl that he has to give in
sacrifice, the head of an Emperor or that of a sanyasi to receive divine darshan.
Without any hesitation Ācharyāl told him, “you cannot ask for an Emperor’s head,
as you will end up losing your head. Instead if you want a sanyasi’s head, here
take my head for your sacrifice” and offered his head. But with divine interference
and a turn of events, the Kabālikan lost his life. Here, I am not going dwell on
that story now. What is important here is to understand that Ācharyāl neither had
any ego, nor did he give any importance to his body. When such an enlightened
soul says, “Bhikshām Dehi”, what does that mean? The answer to this question is
in the last sloka of the Annapūrna stothram, where Ācharyāl says, “My mother is
Devi Parvathi, my father is Lord Maheswarā (Shiva), and all the devotees of Shiva
are my relatives, and my dwelling or house is all the three worlds”.

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So, when Ācharyāl is asking “Bhikshām Dehi”, he is requesting alms for all the
three worlds to eradicate their hunger. He composed this stothram, for laymen
like us who pray for themselves.

It is no use to have only food. Without attaining wisdom at the end, it is no use
to keep eating and growing the physical body. Mother Annapūrni (who is seated
with a bowl of rice with milk in one hand and ladle in other hand) who feeds us
food with love also grants us gnana (wisdom). Adhi Shankarā begs mother
Annapūrni to give alms of enlightenment and perseverance.

Included in Kānchi Kāmākshi is Mother Annapūrni. Kāmākshi, with “irunazhi nel”

or two measures of rice grains, established and developed 32 different dharmas.
Anna Dhānam or food donation is one amongst these dharmas. In Kāma Kottam,
there is sannidhānam or sanctum sanctorum of Mother Annapūrni. There is temple
for Lord Shiva in Onā Kāntan, where the lord is in the pose of one seeking alms.
Singing about the lord, Sundara Moorthy Swamigal asks Him, “ why do You resort
to begging, when there is Annapūrni in Kāma Kottam?”

vār irunkuzhal vāl nedunkan mālai magal (Long grown hair, mighty sword
like sharp eyes. Parvathi who is daughter of Himavan)
madu vimmu konraith (She wears garland that oozes honey)
kondrai (garland which runs through her chest)
thariru thadamarbu neengath thaiyalal, ulagu uyya vaiththa (she who
protects the entire universe by giving rain and giving grains)
kārirum pozhil kachchimudōr Kāmakkottam (the one who resides at
Kāmakkottam- Kāmākshi)
undaga neer poi ooridum pitchai kolvadenne, Onākanthaṇ thaliuleere.
(When Universal mother who feeds everyone is with you, why Lord should you
need to beg for a bowl of food from outsiders, O Lord of Onākanthaṇ thali)

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Let us, on behalf all life forms, pray to Annapūrneswari, who feeds and nourishes
both the body and soul, to remove all 'dūrbiksham' (scarcity) and bless us all.

We suffer 'dūrbiksham' due to our past sins. But the ever-compassionate mother
Kāmākshi as Annapūrani blesses and relieves us of our suffering. Her intention is
that even the sinners should not suffer due to hunger. In Kerala, there is an
Annapūrna Kshetram or place called 'Serukkunnam'. In this place, all visitors are
appropriately fed. In addition, in order to feed late comers and even the hungry
thieves, they hang food packets in the tree outside the temple, so no one goes
hungry.

Even with such a compassionate Mother, if there is so much of scarcity in the

present day world, we should realized how much sins we have committed. In
‘Saraka Samhita,’ Sage Athreya says that, “In a country or city or village, if the
people in governance move away from the path of ‘right conduct’ (dharma), other
citizens or common man will consider this as a norm and will follow their leaders.
When ‘Adharma’ or misbehaviour becomes the norm, even the Devas do not
hesitate to forsake the people (Devas are the bureaucrats or designate officers of
Lord Eshwara). The moment, Devas forsake the common man, seasons fail,
changes in the climate results in lack of rain fall or out of season rain, rain fall at
wrong time, place or quantity. This causes lack of gentle breeze, floods, washing
of land soil and these alterations brings in disease causing germs. Plants lose their
fertility causing food scarcity or insecurity, and the little quantity of food is
contaminated with negative energy. The cumulative effect of this is polluted air,
widespread disease and poor economy in the country. All these should bring a
realization of our grave mistake and we should takes steps to correct this
situation. Then Mother Annapūrni will cast her divine grace, and grant us with
alms of food (Anna Bikshai) and absolute knowledge (Gnana Bikshai).”

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She is an embodiment of Gnana or absolute knowledge. Ācharyāl describes the
divine mother as, ‘Mantra Mātruka Roopini’ (mother of mantras and alphabets)
who created all the alphabets from ‘a’ to ‘ksha’. She is the "Ādikshanta samastha
varnanakari", meaning total embodiment of patience. Hence, she will not only
grant us alms that will take care of our gross body, but she will also give alms of
intelligence in order to quench our hunger for absolute knowledge.

In the last paragraph of ‘Annapūrni Sthuthi’, our Ācharyāl highlights what sort of
‘Gnana’, the Divine mother Annapūrni will grant us. When we reach that stage of
knowledge, we will realize that Lord Parmeswarā as the father and Devi Parvathi
as our mother. All their creations or life forms become our siblings. All the three
worlds will become our dwelling. This concept is far more ahead of the present
day concept of national unity. With the unification of three worlds, we have to
develop our bhakthi (devotion), and understand that the Divine mother is taking
care of us. Then, it is pertinent that all life forms are Her children and the feeling
of universal brotherhood develops automatically. There is no need for lectures,
propaganda or master plan to emphasise this.

From time immemorial, in reality, this is how there has been a feeling of unity.
People from the south went to Kāsi for Swāmi, and people from the north came
to Rāmeshwaram for Swāmi. There was no talk of integration, nor was there any
talk on ‘brothers and sisters.’There was just religious unity, and existence as
offsprings of the same mother. In addition, the common language of Sanskrit
among the intellectuals and all Sastras (codes of conduct) united the four corners
of the country. In the current period, we have forsaken our religious responsibility
in the name of secularism. There is also ongoing efforts to get rid of ‘Sanskrit’
language. I am not talking just about our people here. Even the Hindi- speaking
people are deliberately and earnestly working to do away with this language.

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They are trying to wipe out even the English language that came in as a common
link language in between.

Language is only a secondary issue. It is important that we develop devotion.

Then the divisive feelings with in us about my province, my community, and my
language will get wiped out. Recently there has been propaganda on the need
for unity. On the other hand, there is wide-spread divisive feelings that one
province is refusing to supply water to another province and another one refusing
to send excess food grains. There is fight over provincial borders. In addition,
there are wide atrocities and unfair exploitation in the name of language and
caste. The reasons for this situation are loss of faith in our religion and lack of
devotion. True devotion and faith in religion is the only binding factor to bring the
thought of universal brotherhood in the minds of people. The only cure for this is
to develop utmost faith on Eashwaran or the Lord, then universal brotherhood will
be established as we are His children. Then, there will be no place for anything
other than mutual help amongst us. Thirumoolar says ‘Anbe Sivam’, meaning
‘Love is Sivam’. That is absolute knowledge. Thāyumanavar says, ‘knowledgeable
divinity’. Let us all pray to the Divine mother Annapūrni to give us alms of
knowledge and love. Adhi Shankārcharya’s reiterated this in this prayer:

"Annapūrne, Sadapūrne, Sankara prāna vallabe l

Gnana vairagya sidhyartham bikshām dehi cha Parvathy ll"

Meaning : “Oh Mother, who is always content, yet overflowing with compassion,
the life source of Lord Shankarā, Oh! Mother Parvathi, please give me the alms of
absolute knowledge and renunciation”.

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 14. Mother

In this world, we cannot see anywhere a complete unadulterated love other than
a mother's love. No matter how a son is, even if he does not reflect the love,
without a concern a mother continues to pour love. There is a saying in Tamil,
“petra manam pittu, pillai manam kallu" meaning tender is the mind of the
mother, the child’s mind is stonehard. In the Devi Aparadha Kshapana Stotram,
there is a verse wherein we convey our shortcomings to Ambal and ask for
forgiveness. In that storam, there is a line that reads, "there can be a wicked son,
but never a wicked mother.” We can find complete love and selfless toil only in a
Mother.

The moment we are born as a baby, we are attached to our mother. Right from
our food to other necessities, mother is the only refuge to a child. The mutual love
between a mother and a child is more in childhood than in advancing age. More
than human beings, this love overflows amongst cows. The calf's mew of 'Amma'
is something we cannot find anywhere else. It seems like even the humans started
calling Amma by looking at the calf. Not only in Tamil, even in Telugu, Marathi
and Kannada languages, the word 'Amma" is used for Mother. In Sanskrit, mother
is “maa” or “amba”. In Hindi. Mother is “maa” or “māyi”. In English, mother is
more commonly addressed as “mummy” or “mamma”. The origin or root word for
all these different ways of addressing mother must been from the sound of the
calf calling its mother cow “amma.”

Leave aside the mother’s love. She is the mother only for this body. Once this
body or the mother’s body is gone, there is no connection between us and the
mother. Later, there will be pregnancy, there will be another mother. There is a
mother who is just not the physical mother of this body, but the mother of life or
soul. Body is mortal, but the soul is immortal. After this body is gone, the soul
travels to another body. The mother of this immortal soul is the eternal Divine
mother.

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In any birth, at any time, like the cow's calf, we should place abundant love at
the feet of paradevatha who is the mother of all living beings. That is the purpose
of taking birth. It is also the path for liberation. After the soul sheds this body,
without it entering into another body, but to enjoy bliss, the divine mother is the
only refuge.

All the energy that we have is all Hers. It is the single large parashakti that has
divided into small pieces and exhibits the power in all living beings in small ways.
So, we do not have any right to feel proud and claim that “this is my creation, I
did this or that”, etc. Whatever we do is from the energy that emanated from the
Divine mother. The moment we realize this ultimate truth, give up our ego and
surrender to her lotus feet with all gratitude, she will grant her choicest blessing,
bliss and elevate our soul. Just as a (mortal) mother attends to needs of the baby
that does not know what to ask, the ever benevolent and compassionate
Lokamātha or the Divine mother, on Her own, bestows health, wealth and
nowledge even if the devotees do not ask for it. She is also the one who later
leads us towards the path of ultimate knowledge or jnana, and thus helps us gain
the advaitha ānandham or divine bliss. This will happen at some point of our life,
we may not be sure when or how this will happen. Let us not dwell on this thinking.
Whether this happens or not, at this moment of life, we just need to realize we
have the Divine mother who will take care of us and shower Her love on us. All
we have to do is to reciprocate our love for Her. There is nothing comparable in
this universe to this true Divine love. Let us pray to Ambika, the embodiment of
love, for the welfare of this entire world and all living beings.

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 15. Where is Bliss?

We have innumerable desires. But it is absolutely sure that some day the things
that we love will leave us or we will leave them. Instead of this parting happening
through death, how nice it will be if we resign or voluntarily give up our desires.
We bind ourselves by planting as many seedlings of grief as the number of desires.
By reducing the desires, the cause for grief will also reduce. If we give up all
desires before the end of this birth, we do not need to be born again and suffer
again. We can happily merge into paramatma.

We pride ourselves that man is superior in knowledge when compared to animals.

But what special action do we take that makes us superior to animals? Animals
like dogs, foxes, and insects also eat, give birth to offspring, and die. In general,
human beings do not seem to do anything better than these mundane things. So,
how can we differentiate ourselves from the animals or insects? Humans should
work toward achieving of ‘Eternal Bliss’ through the highest gnana or complete
knowledge. The question here is how many of us really even intend to achieve
this gnana mārga or path of ‘Eternal Bliss’?

If we think deep, we will realize this gnana, bliss, and we, are all one. In reality,
when we get gnana to become aware of who we are, we will realize that we
ourelves are the bliss or happiness that we seek. We are not getting happiness
from external objects. Happiness comes from within. Due to ignorance, we are
deliberately trying to cover or ignore our natural happiness within, by searching
for happiness outside. In such an external search, if humans find some pleasures,
we get attached to that material and assume ownership of the material. Once we
lose this material, we have lost our happiness too. For example, let us say that a
person has a small piece of land and he reaps a good harvest in the first year.
Because he owned this piece of land and whenever the yield increased, he feels
good and becomes happy. Later, when the yield became less, he sells this piece
of land to someone else.

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After the land changes hands, the following year, the same land yields a bonanza.
Does this make the former land owner happy? Will our mind experience the same
happiness that we experienced when the land was in our possession? Certainly
not, He would think, “Oh, last year, when this land was in my possession, it was
like an infertile land. But now, it has given a bonanza to this person.” He burns
with jealousy. So long the connection of 'mine' was there, the good yield provided
happiness. Later, the feeling towards a good yield changed completely.

Let me give you another example; you have all witnessed some parents, bringing
their children with deranged minds and requesting me to cure them. There was
one father who behaved just the opposite. He got married the second time. The
second wife could never tolerate the first wife’s son. The family separated after a
miserable fight. This father was in favour of his second wife and disowned his son.
One day, he told me, “My son (through the first wife) placed ‘billy sunyam’ (black
magic) to hurt my second wife. Luckily, the black magic forces turned back and
hurt my son.” In the earlier case, all the parents were worried and wanted to cure
their children. But here is a father, who is happy to see his son suffer. Why?
Because the father has lost the feeling of ‘mine’ with his son. However, he has
the connection of his second wife as ‘mine’ and is happy that she is not harmed.

If this is the happiness for the illusion or māya of ‘mine’, then how happy will be
the real ‘I’ that has no attachment. If we add jaggery to bitter gourd gravy, we
will experience slight sweetness in the gravy, even though the bitter gourd itself
is bitter. Here the sweetness in the gravy comes from its combination or mixing
with the sweet – jaggery, now it is imperative to imagine how sweet the jaggery
itself will be. Similarly, bitterness in the life, gets attached or combines with the
illusion of ‘I’ and ‘Mine’ and experience happiness through its association. Now by
excluding the māya or illusion, if we experience the fullness of ‘I’, we can
experience complete happiness. If we cover a lamp with a mud pot with small
holes all over, we can see the small rays of light from lamp through the holes in
the pot. Similarly, our Ātma deepam is covered with the illusion or māya, and we

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experience small spells of happiness through the openings of the Indriyas. The
moment we break open the illusion or māya covering the Ātma deepam, this Ātma
deepam will shine brightly.

Here it important to note that, the light rays will shine depending on the varying
shapes and sizes of the holes in the pot. Similarly, once we break open the earthen
pot of mental illusion, we will give up the discriminating mind, and experience
oneness in everything.

How can we break open the pot of illusion? We can do this by putting a ceiling on
our desires through self-discipline or control. As long as we have a mind, there is
going to be desires. Controlling our desires does not mean withholding our desires
to death. Here it is important that we put a ceiling on our desires, not block our
desires completely. Because desire is the reason for many good things happening
in this universe. A physically challenged person, let’s say is not able to use her or
his right hand. But they make good by using their left hand and legs to do their
work. In fact, these alternate body parts are far stronger that the right hand itself.
Similarly, if we block the flow of a water stream from one side, it will find other
ways or directions to flow even stronger. Our Ātma shakthi or mental strength is
constantly challenged by penetrations into our mind from all the opening of the
indriyas. If we master the technique of blocking these outside influence, our Ātma
shakthi gets more powerful and we can spread goodness everywhere.

The rishis who achieved Ātma gnana are explicit example of this procedure. And
this Ātma gnana helps them to transcend to different worlds and time, and gain
divine knowledge. They are able to listen to sounds of the space and beyond, and
get knowledge of Veda mantras. This is not possible by lay men like us. Everyone
keeps asking – “How can we put a ceiling on our desires? How can we control our
minds from fluctuations? How can we attain eternal bliss”? The answer to this is
to tread the path of Vedas, and we can finally achieve eternal bliss. Let Lord
Paramēshwara bless and lead us to thee.

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Jaya Jaya Shankara; Hara Hara Shankara!



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