Mukapanchashati, Mookapanchashati - Aryashatakam मूक पञ्च शति 1 - आर्य शतकम्

Mookapanchashati - Aryashatakam 

मूक पञ्च शति 1 - आर्य शतकम्

Shloka 1-1

कारणपरचिद्रूपा काञ्चीपुरसीम्नि कामपीठगता ।

काचन विहरति करुणा काश्मीरस्तबककोमलाङ्गलता ॥1॥

కారణపరచిద్రూపా కాఞ్చీపురసీమ్ని కామపీఠగతా ।

కాచన విహరతి కరుణా కాశ్మీరస్తబకకోమలాఙ్గలతా ॥1॥

కాఞ్చీపురసీమ్ని = కాఞ్చీపురప్రదేశమున, కామపీఠగతా = కామపీఠమును పొందిన,  కారణపరచిద్రూపా = కారణపరచైతన్యమే స్వరూపముగాగల, కాశ్మీరస్తబకకోమలాఙ్గలతా = కుంకుమ పూవుల గుత్తులవలె కోమలమైన తీగవంటి దేహముగల, కాచన = ఒకానొక, కరుణా = దయ, విహరతి = విహరించుచున్నది. ॥1॥

పరమ పవిత్రమైన కాంచీపురములో కామపీఠముపై, కారణరూపిణిగా, అన్ని కారణములకు అతీతమైనదిగా, కుంకుమ పూవుల గుత్తులు కలిగిన తీగవంటి శరీరము కలిగి, దయాసముద్రురాలైన, వర్ణించనలవికాని ఒక మహాశక్తి సంచరించుచున్నది.

A) Word-to-Word Meaning:

• कारणपरचिद्रूपा (kāraṇaparachidrūpā): She who is the ultimate cause and consciousness.

• काञ्चीपुरसीम्नि (kāñchīpurasīmni): In the realm of Kanchi (Kanchipuram).

• कामपीठगता (kāmapīṭhagatā): Residing in the sacred Kāmapīṭha, specifically the abode of Goddess Kamakshi.

• काचन (kāchana): A certain divine presence, referring to the Goddess.

• विहरति (viharati): Resides or moves joyously.

• करुणा (karuṇā): Compassion, indicating the Goddess’s nature.

• काश्मीरस्तबककोमलाङ्गलता (kāśmīrastabakakomalāṅgalatā): With a form as delicate as the tendrils of red flowers, symbolizing tenderness and grace.

B) Concise Meaning of the Verse:

The verse celebrates the Goddess Kamakshi as the embodiment of the supreme cause and consciousness, dwelling in Kanchipuram at the sacred Kāmapīṭha. She personifies compassion, with a form as soft and delicate as red flower tendrils, signifying her gentle beauty and grace.

C) Expanded Commentary and Spiritual Significance for Sadhana:

By comparing the Goddess’s form to delicate red flower tendrils, Muka Shankara highlights both the beauty and the life force symbolized by red—connoting love, vitality, and divine energy. The red flowers suggest auspiciousness, symbolizing how divine compassion is vibrant and energizing, filling devotees’ hearts with warmth and inspiration.

Spiritual Significance:

Red as a Symbol of Divine Love and Power: In this verse, red flowers signify divine love, passion, and power. Kamakshi’s compassionate nature, like the vibrant red, is dynamic and inviting. This color conveys auspiciousness and aligns her with the life-giving energy that pervades all existence, reminding devotees to approach her with both devotion and vitality.

Tenderness as Strength: The softness of the red flower tendrils highlights a profound spiritual teaching—that true strength lies in tenderness. This gentleness of the Goddess encourages practitioners to cultivate humility and compassion as inner strengths.

Action Points for Sadhana:

Meditation on Divine Grace and Vitality:

• Visualize the Goddess in meditation, focusing on her compassionate, red-hued aura as an embodiment of warmth, beauty, and energy. Feel this energy filling you with strength and peace.
• Concentrate on the heart center, imagining it radiating with a soft, red light, embodying both love and power.

Living Compassion through Vibrancy:

• Embrace actions that reflect both kindness and enthusiasm. Practicing seva (selfless service) or consciously speaking gentle words are the ways to express compassion that’s as vibrant as the red flowers.

Connecting with Divine Feminine Qualities:

• Reflect on gentleness and compassion as central virtues, connecting with the Divine by embodying these in daily life. A mantra like “Om Karuṇāyai Namaḥ” can be used, reinforcing the Goddess’s compassionate qualities within yourself.
• Through this verse, Muka Shankara guides us to see the Divine not only as the cause of all but as an ever-compassionate force that infuses life with beauty and energy. Practicing compassion and devotion with joy brings us closer to the Goddess Kamakshi’s essence.

Shloka 1-2

कञ्चन काञ्चीनिलयं करधृतकोदण्डबाणसृणिपाशम् ।

कठिनस्तनभरनम्रं कैवल्यानन्दकन्दमवलम्बे ॥2॥

A) Word-to-Word Meaning:

• कञ्चन (kañchana): A certain, particular divine being (referring to the Goddess).

• काञ्चीनिलयं (kāñchīnilayam): Residing in Kanchipuram, the sacred abode of Goddess Kamakshi.

• करधृत (karadhṛta): Held in her hand.

• कोदण्ड (kodaṇḍa): Bow.

• बाण (bāṇa): Arrows.

• सृणि (sṛṇi): Goad.

• पाशम् (pāśam): Noose.

• कठिनस्तनभरनम्रं (kaṭhinastanabharanamram): Bowed down by the weight of her firm, full motherly-loving breasts, signifying her nurturing nature.

• कैवल्यानन्दकन्दम् (kaivalyānandakandam): The root of the bliss of liberation.

• अवलम्बे (avalambe): I seek refuge in; I rely on.

B) Concise Meaning of the Verse:

The verse venerates Goddess Kamakshi, who dwells in Kanchipuram, holding a bow, arrows, a goad, and a noose in her hands. Her form is inclined forward under the weight of her firm, loving, motherly breasts, embodying nurturing compassion. She is the very source of the bliss of liberation, and I seek refuge in her.

C) Expanded Commentary and Spiritual Significance for Sadhana:

With the added nuance of her motherly attributes, the verse brings forth Kamakshi as a compassionate and nurturing figure, embodying divine love and care. Her posture, slightly bowed due to the weight of her motherly breasts, reflects a profound readiness to embrace, shelter, and support her devotees. This image emphasizes her loving, protective nature and her desire to nurture souls on their spiritual journey.

Spiritual Significance with Emphasis on Motherly Compassion:

Divine Mother as Nurturer:

• The image of the Goddess’s motherly, loving breasts bowed in compassion conveys her as the ultimate nurturer, ready to embrace devotees and alleviate their suffering.
• This maternal aspect underscores her role not only as a guide but as a source of unconditional love and protection, akin to a mother’s deep care for her children.

Liberation through Nurturance:

• As the “root of the bliss of liberation” (kaivalyānanda), she embodies the very joy that comes from freedom. Her nurturing presence provides a safe haven, encouraging devotees to release fears and attachments, thereby experiencing inner liberation.
• In the same way that a mother cares for a child’s growth, Kamakshi guides the devotee’s spiritual evolution, nurturing them toward higher states of awareness.

Her Tools as Expressions of Maternal Care:

• The bow and arrows signify her readiness to protect her “children” (devotees), while the noose and goad remind us of her guidance and gentle discipline, which are part of her loving care. The goad steers her devotees, helping them overcome desires, while the noose helps in overcoming attachments, leading them to freedom.

Action Points for Sadhana:

Meditation on Motherly Compassion:

• Visualize Kāmākshi as a motherly figure in meditation, her form radiant and gently leaning forward in loving care. Feel her unconditional love enveloping you, providing both protection and comfort.
• Focus on the heart center, feeling her motherly energy there, and allow this warmth to dissolve any fear or resistance.

Embrace Self-Compassion and Inner Nurturing:

• Reflecting on Kāmākshi’s motherly attributes, practice self-compassion. Treat yourself with the same loving-kindness that the Divine Mother offers, particularly during moments of doubt or difficulty.
• Extend this compassion toward others as a practice, embodying the Goddess’s motherly love by supporting and nurturing those around you.

Trust in Her Protection and Guidance:

• Surrender to her guidance, trusting that she leads you toward spiritual growth, just as a mother guides her child. Recite a mantra like “Om Kāmākṣyai Namah,” invoking her protection and feeling a deep sense of security in her motherly care.

Through this verse, Muka Shankara presents Kāmākshi as the divine mother who nurtures, protects, and lovingly leads her devotees toward liberation. The imagery reminds practitioners to surrender to her compassionate embrace, finding comfort in her motherly presence on the spiritual path.

Shloka 1-3

चिन्तितफलपरिपोषणचिन्तामणिरेव काञ्चिनिलया मे ।

चिरतरसुचरितसुलभा चित्तं शिशिरयतु चित्सुखाधारा ॥3॥

A) Word-to-Word Meaning:

• चिन्तित (chintita): Desired, wished-for, or thought of.

• फल (phala): Fruits or outcomes, referring to the fulfillment of desires.

• परिपोषण (paripoṣaṇa): Nourishing, fulfilling.

• चिन्तामणि (chintāmaṇi): Wish-fulfilling gem, the mythical gem that grants all desires.

• एव (eva): Indeed, or truly.

• काञ्चिनिलया (kāñchīnilayā): Residing in Kanchi (Kanchipuram).

• मे (me): My (possessive).

• चिरतर (ciratara): Eternal or long-standing.

• सुचरित (su-carita): Well-behaved, virtuous actions or deeds.

• सुलभा (sulabhā): Easily attainable, accessible.

• चित्तं (cittaṃ): Mind.

• शिशिरयतु (śiśirayatu): May she cool or soothe (my mind).

• चित्सुखाधारा (citsukhādhārā): She who is the source or embodiment of the bliss of consciousness.

B) Concise Meaning of the Verse:

The verse expresses the poet's reverence for Goddess Kāmākṣi, who resides in Kanchipuram as the wish-fulfilling gem that nourishes and grants all desired fruits. She, who is easily accessible through virtuous actions, is the very embodiment of the bliss of pure consciousness. May she cool and soothe my mind.

C) Expanded Commentary and Spiritual Significance for Sadhana:

In this verse, the poet Muka Shankara presents Kāmākṣi as a divine mother who grants all desired outcomes to her devotees. She is likened to the Chintamani, the wish-fulfilling gem, symbolizing her ability to nourish and fulfill the desires of those who approach her with sincerity. At the same time, she represents citsukhādhārā—the source of bliss rooted in pure consciousness, suggesting that while she fulfills worldly wishes, she also guides devotees toward ultimate spiritual peace and liberation.

This dual aspect of Kāmākṣi—as a wish-fulfiller and as a source of transcendental bliss—illustrates the balance of worldly engagement and spiritual elevation. While she satisfies the material desires of her devotees, her true gift is the cooling, calming effect on the mind, which transcends all worldly concerns.

Spiritual Significance and Reflection on Her Attributes:

The Goddess as Chintamani:

• As the Chintamani (wish-fulfilling gem), Kāmākṣi is seen as a beneficent, loving force that nurtures and supports her devotees in their worldly aspirations. This emphasizes her role as a provider and protector, bringing prosperity and fulfillment to sincere devotees.
• This aspect encourages practitioners to turn to the Divine Mother with faith for both worldly and spiritual aspirations.

Embodiment of Citsukha (Bliss of Consciousness):

• Describing her as the source of citsukha highlights her as a guide to the inner state of peace and joy that comes from self-realization and transcending desires. This is her highest blessing—the cooling of the mind’s restlessness and the soothing of worldly attachments.
• It reflects that while she grants desires, her ultimate grace leads devotees to inner contentment and self-awareness.

Attainability through Virtue and Devotion (ciratara sucarita sulabhā):

• Kāmākṣi is described as “easily attainable by long-standing virtuous actions,” suggesting that steadfast devotion, ethical conduct, and pure intentions make one naturally aligned with her grace.
• This phrase emphasizes that cultivating virtue and sincerity in one’s life allows one to connect deeply with the Goddess.

Action Points for Sadhana:

Meditating on Kāmākṣi as Chintamani:

• Visualize Kāmākṣi as a radiant gem or wish-fulfilling jewel, illuminating and fulfilling all your needs and aspirations. Feel gratitude for her blessings and see her as the source of all abundance.
• Offer your desires to her in prayer, trusting in her benevolence to guide you toward what is beneficial for your growth.

Cultivating Citsukha (Inner Peace and Joy):

• Focus on quieting the mind through meditation on her image or mantra, allowing her presence to soothe inner restlessness. Mantras like “Om Kāmākṣyai Namah” can be repeated to invite a calm, centered mind.
• In your meditation, visualize her cool, soothing energy descending upon you, calming anxieties and dissolving attachments.

Living with Virtue and Devotion:

• Embrace su-carita (virtuous actions) as a daily practice, recognizing that a life of honesty, kindness, and humility brings you closer to the Goddess’s grace.
• Make a habit of small acts of devotion, like lighting a lamp or offering flowers, as a way of inviting her blessings and deepening your connection with her.

This verse beautifully conveys the Goddess Kāmākṣi’s dual role as both a grantor of desires and a source of inner peace. By seeking her, devotees are blessed with both worldly fulfillment and spiritual tranquility, showing that true devotion brings about harmony in all aspects of life.

Shloka 1-4

कुटिलकचं कठिनकुचं कुन्दस्मितकान्ति कुङ्कुमच्छायम् ।

कुरुते विहृतिं काञ्च्यां कुलपर्वतसार्वभौमसर्वस्वम् ॥4॥

A) Word-to-Word Meaning:

• कुटिलकचं (kuṭilakacaṃ): With curly hair.
• कठिनकुचं (kaṭhinakucaṃ): With firm breasts.
• कुन्दस्मितकान्ति (kundasmitakānti): Radiance like the gentle smile of a jasmine flower.
• कुङ्कुमच्छायम् (kuṅkumacchāyam): Hued with the color of saffron or red vermilion, symbolizing auspiciousness.
• कुरुते (kurute): She performs or engages in.
• विहृतिं (viharatiṃ): Moving or playful engagement.
• काञ्च्यां (kāñcyāṃ): In Kanchi (Kanchipuram).
• कुलपर्वतसार्वभौमसर्वस्वम् (kulaparvatasārvabhaumasarvasvam): The supreme sovereign essence of the Kulaparvata, which symbolizes the primal spiritual power and tradition.

B) Concise Meaning of the Verse:

This verse describes Goddess Kāmākṣi in Kanchipuram, whose form is adorned with curly hair and firm breasts, radiates a smile as pure as jasmine, and glows with the auspicious hue of saffron. She playfully moves in Kanchi as the supreme embodiment of spiritual sovereignty, representing the entire power and grace of the Kulaparvata tradition.

C) Expanded Commentary and Spiritual Significance for Sadhana:

In this verse, Muka Shankara offers a vivid depiction of Kāmākṣi’s divine beauty and spiritual sovereignty. Her curly hair, firm form, and gentle smile likened to a jasmine flower reflect her femininity, charm, and auspiciousness, while her saffron hue signifies purity, sanctity, and spiritual power. Her playful movement through Kanchi conveys her dynamic presence in the world as the ultimate spiritual force and guardian of sacred tradition.

Spiritual Significance and Reflection on Her Attributes:

Divine Attributes Representing Beauty and Power::

• Kāmākṣi’s curly hair (kuṭilakacaṃ) and firm breasts (kaṭhinakucaṃ) depict her as both nurturing and powerful. Her beauty and strength are intertwined, symbolizing her ability to nurture devotees while also possessing an unyielding spiritual power.
• Her gentle smile (kundasmitakānti), likened to the jasmine, conveys purity, compassion, and divine grace, indicating that her blessings are as gentle and fragrant as a blooming flower.

Auspicious Saffron Hue and Spiritual Sovereignty:

• The kuṅkumacchāyam, or saffron hue, signifies her auspicious nature, embodying purity, fertility, and spiritual abundance.
• As the sovereign of the Kulaparvata (a metaphor for the highest spiritual tradition), she represents the highest wisdom and strength of the spiritual lineage, which sustains and empowers those who walk the path of devotion.

Dynamic Presence in the World:

• Her playful movement (viharatiṃ) through Kanchi reflects her immanence, showing that the Goddess is both beyond and within the material world, present in every movement and interaction.
• This expresses the concept of Leela (divine play), illustrating that her presence is lively and accessible, inviting devotees to witness and connect with her divine play in the world.

Action Points for Sadhana:

Meditation on Kāmākṣi’s Divine Beauty:

• Visualize Kāmākṣi’s beautiful form as described, with curly hair, a gentle smile, and a glowing saffron hue. See her as the nurturing and graceful mother who is also immensely powerful.
• Reflect on her beauty as a source of inner inspiration, helping you cultivate qualities of compassion, grace, and strength within yourself.

Contemplating Divine Sovereignty and Tradition:

• Meditate on Kāmākṣi as the supreme essence of Kulaparvata, the spiritual tradition that represents profound wisdom and strength. Seek her guidance to deepen your understanding of spiritual practices, allowing her to be your teacher and protector on the path.
• Recognize that she embodies and guards the spiritual lineage, which provides the strength to uphold virtue and attain higher spiritual goals.

Embracing Divine Play in Daily Life:

• Reflect on her playful movement in the world, seeing her presence in the interactions and events of everyday life. By embracing the concept of Leela, engage in your daily tasks with joy, mindfulness, and an open heart, recognizing them as part of divine play.
• Use a mantra, such as “Om Kāmākṣyai Namah,” to invoke her presence and remind yourself of her sovereignty and guidance in every moment.

This verse beautifully encapsulates the essence of Kāmākṣi as the supreme goddess whose beauty, grace, and authority permeate all realms. In connecting with her, devotees are invited to experience both the nurturing and powerful aspects of the Divine Mother, finding strength and wisdom on the spiritual journey.

Shloka 1-5

पञ्चशरशास्त्रबोधनपरमाचार्येण दृष्टिपातेन ।

काञ्चीसीम्नि कुमारी काचन मोहयति कामजेतारम् ॥5॥

A) Word-to-Word Meaning:

• पञ्चशरशास्त्र (pañcaśaraśāstra): The science or knowledge of the five arrows (symbolic of the five senses or desires, often associated with Kāma, the god of love).
• बोधनपरमाचार्येण (bodhanaparāmācāryeṇa): As the supreme teacher of that knowledge, or as the highest instructor in the art of the five arrows.
• दृष्टिपातेन (dṛṣṭipātena): With a mere glance or look.
• काञ्चीसीम्नि (kāñcīsīmni): In the region of Kanchi (Kanchipuram).
• कुमारी (kumārī): A young maiden or the goddess in her youthful, enchanting form.
• काचन (kāñcana): A certain (referring to the Goddess).
• मोहयति (mohayati): Enchants or deludes.
• कामजेतारम् (kāmajētāram): The conqueror of Kāma (desires) or Shiva, who overcame Kāma, the god of love.

B) Concise Meaning of the Verse:

In Kanchipuram, a youthful maiden—none other than the Goddess Kāmākṣi—enchants even the great conqueror of desires, Lord Shiva, with a mere glance. She is the supreme teacher in the art of wielding the five arrows (the allure of the senses).

C) Expanded Commentary and Spiritual Significance for Sadhana:

In this verse, Muka Shankara presents Kāmākṣi as a playful yet supreme master of attraction and spiritual allure, wielding her glance with mastery over the “five arrows” (symbolic of the five sensory desires). Here, even Shiva, known as Kāmajētāram (the one who defeated Kāma, the god of love), is captivated by her. This divine interplay represents the boundless charm and spiritual potency of the Goddess, capable of enchanting even the highest renunciates.

This verse suggests that Kāmākṣi’s beauty and divine qualities are not merely physical; they embody supreme wisdom and subtle power that transcends worldly desires. Her “teaching” through mere presence conveys the power of spiritual attraction, showing how divine beauty can draw one’s attention beyond sensory pleasure toward divine realization.

Spiritual Significance and Symbolism:

Mastery Over Desire and Sensory Attraction:

• The “five arrows” traditionally represent the five sensory pleasures. Kāmākṣi’s ability to wield these arrows signifies her mastery over desire, rather than succumbing to it.
• Her glance itself is a teaching in detachment and transcendence. Through her divine play, she subtly guides devotees to understand and overcome sensory attractions, using their energy to move toward liberation.

Divine Feminine Power as Enchantress of the Renunciates:

• Lord Shiva, the epitome of renunciation and self-mastery, is momentarily enchanted by her. This illustrates that divine feminine power is beyond the control of even the highest yogis, symbolizing its role in awakening dormant spirituality within all beings.
• Her enchanting nature reminds us that true spiritual attraction is not about binding but liberating—turning one’s attention to divine love, which transcends all worldly desires.

Kāmākṣi as the Supreme Guru:

• By being called the paramācārya (supreme teacher) of desire’s science, Kāmākṣi shows that she is both a guide and master of creation’s energies, channeling them into paths of spiritual realization.
• As the supreme teacher, she bestows wisdom to understand and transcend the nature of desires, guiding devotees toward purity and self-realization.

Action Points for Sadhana:

Meditation on Kāmākṣi’s Enchanting Glance:

• Visualize Kāmākṣi in her youthful, radiant form, casting a glance that is both beautiful and powerful. Allow yourself to be drawn toward her divine qualities, feeling her presence as both nurturing and liberating.
• Use this visualization to redirect personal desires toward spiritual pursuits, letting her glance inspire a higher form of love and attraction that is rooted in devotion.

Practicing Detachment with Awareness of the “Five Arrows”:

• Reflect on the five sensory pleasures and the role they play in life. Consider how Kāmākṣi, as the master of these senses, uses their energy to elevate consciousness rather than bind it.
• Incorporate mindfulness practices to observe and master your own sensory experiences, gradually transforming them into tools for self-awareness and growth.

Prayer for Divine Wisdom:

• Seek Kāmākṣi’s grace to help discern between fleeting desires and true spiritual aspiration. Offer a prayer or mantra, such as “Om Kāmākṣyai Namah,” asking her to guide you in navigating worldly desires with wisdom.
• Contemplate her as the paramācārya, a teacher of inner wisdom who reveals the truth behind sensory allure, helping you deepen your spiritual insight.

This verse invites practitioners to reflect on the alluring power of divine beauty and grace, which not only attracts but also guides and liberates. Through her mastery of the senses, Kāmākṣi reveals the potential for transcendence within the world of desires, turning each sensory experience into a step on the path to spiritual freedom.

Shloka 1-6

परया काञ्चीपुरया पर्वतपर्यायपीनकुचभरया ।

परतन्त्रा वयमनया पङ्कजसब्रह्मचारिलोचनया ॥6॥

A) Word-to-Word Meaning:

• परया (parayā): Supreme or transcendent.

• काञ्चीपुरया (kāñcīpurayā): Of Kanchi (Kanchipuram).

• पर्वतपर्यायपीनकुचभरया (parvataparyāyapīnakucabharayā): With breasts as full as mountains (symbolizing nurturing and support).

• परतन्त्रा (paratantrā): Made subordinate or dependent.

• वयम् (vayam): We (devotees).

• अनया (anayā): By her (referring to the Goddess).

• पङ्कजसब्रह्मचारिलोचनया (pankajasabrahmacārilocanayā): With eyes that are like lotus petals and accompanied by Lord Brahma (the celibate or devoted attendant).

B) Concise Meaning of the Verse:

In Kanchipuram, the supreme Goddess, who has full breasts resembling mountains (signifying her nurturing nature), captivates us all. With her lotus-petal-like eyes that are accompanied by Brahma, she holds us in her sway, making us her devoted followers.

C) Expanded Commentary and Spiritual Significance for Sadhana:

In this verse, the poet describes Kāmākṣi in her supreme form as the nurturing and captivating Goddess of Kanchi. Her full, mountain-like breasts symbolize her boundless capacity to nourish and sustain the universe, while her lotus-petal-like eyes radiate compassion and grace. The reference to Brahma as a brahmachari (celibate or devoted to her) highlights her role as the ultimate source of creation, to whom even the creator god Brahma is devoted.

This verse highlights both her nurturing and commanding presence, revealing that all beings, including the most elevated spiritual entities, are drawn to her and made dependent on her divine love and guidance.

Spiritual Significance and Symbolism:

The Goddess as the Nurturer of All:

• The imagery of her breasts as “mountain-like” represents her as the inexhaustible source of sustenance, protection, and strength, supporting the spiritual and physical needs of her devotees.
• She nurtures not only with love but with wisdom, providing what is necessary for devotees’ spiritual growth and liberation.

Captivation Through Divine Beauty and Grace:

• Her lotus-petal eyes symbolize gentleness, purity, and unconditional compassion. This softness reflects her benevolent nature and the ease with which she draws devotees closer to herself.
• Her gaze, with the delicacy of a lotus and the charm of divine beauty, embodies the principle of anugraha (grace), which pulls devotees into her fold and inspires love, reverence, and dependence on her.

Supremacy of the Goddess and Universal Devotion:

• Even Brahma, symbolizing creation, is depicted as a brahmachari or devoted follower, signifying that all creation depends on her supreme will and guidance.
• This verse thus establishes her as the source of all spiritual authority and the focal point of ultimate devotion, to whom all beings—even gods—are subservient.

Action Points for Sadhana:

Meditation on Kāmākṣi as the Universal Nurturer:

• Visualize Kāmākṣi as the divine mother with mountain-like breasts, symbolizing her nourishing energy. Meditate on her as the supreme provider, who sustains all aspects of life and grants wisdom and inner strength.
• Develop a sense of surrender, seeing her as the source of all support. Let this feeling of surrender cultivate faith and trust in her guidance.

Contemplation on Her Graceful Gaze:

• Imagine her gentle lotus-petal-like eyes bestowing compassion, peace, and understanding. Reflect on her gaze as an invitation to enter into deeper spiritual awareness and purity of mind.
• During your meditation, visualize her gaze as washing away doubts and impurities, filling you with divine love and clarity.

Prayer for Devotional Dependence:

• Offer a prayer to Kāmākṣi, acknowledging your dependence on Her guidance and strength. Use a mantra like “Om Kāmākṣyai Namah,” asking for Her nurturing presence and grace to guide your spiritual journey.
• Accept Her as the ultimate teacher and support in life, feeling comforted by the knowledge that even the great deities lean on Her presence. Embrace the humility and openness that come from acknowledging one’s own dependence on Her supreme power.

This verse beautifully encapsulates Kāmākṣi’s role as the supreme nurturer, whose captivating grace makes all beings naturally inclined toward devotion and surrender. Her strength, beauty, and compassion offer both material and spiritual sustenance, guiding devotees toward liberation while embracing them with infinite love.

Shloka 1-7

ऐश्वर्यमिन्दुमौलेरैकत्म्यप्रकृति काञ्चिमध्यगतम् ।

ऐन्दवकिशोरशेखरमैदम्पर्यं चकास्ति निगमानाम् ॥7॥

A) Word-to-Word Meaning:

• ऐश्वर्यम् (aiśvaryam): The divine glory or supreme majesty.

• इन्दुमौलेः (indumauleḥ): Of the one who bears the moon on his head (referring to Lord Shiva).

• एकात्म्यप्रकृति (ekātmyaprakṛti): Of the nature of oneness or unity.

• काञ्चिमध्यगतम् (kāñcimadhyagatam): Residing in the center of Kanchi (Kanchipuram).

• ऐन्दव (aindava): Related to the moon or possessing lunar qualities.

• किशोरशेखरम् (kiśoraśekharam): Adorned with a youthful crescent moon on the head.

• ऐदम्पर्यम् (aidamparyam): Conjugal union or the state of divine togetherness.

• चकास्ति (cakāsti): Shines or radiates.

• निगमानाम् (nigamānām): Of the Vedas (the sacred scriptures).

B) Concise Meaning of the Verse:

In the heart of Kanchipuram, the Goddess Kāmākṣi, in her unity with Shiva, radiates supreme splendor. Adorned with a crescent moon on her head, she embodies the essence of the Vedas, shining forth the divine glory of her oneness with the Lord.

C) Expanded Commentary and Spiritual Significance for Sadhana:

In this verse, Muka Shankara presents Kāmākṣi as the embodiment of the ultimate unity with Lord Shiva, symbolizing the non-dual nature of divine consciousness. She is adorned with a youthful crescent moon, symbolizing her connection with Shiva, who bears the moon on his head. This representation of Kāmākṣi in her oneness with Shiva reflects the divine feminine’s intrinsic unity with the divine masculine, creating an energy of spiritual completeness and transcendent knowledge.

The verse also highlights that Kāmākṣi is the essence and the radiant embodiment of the Vedas (nigamānām). Through this union, she shines forth the wisdom and truth of the Vedic scriptures, encapsulating the ultimate spiritual teachings.

Spiritual Significance and Symbolism:

Unity of Shiva and Shakti:

• This verse conveys the concept of Shiva-Shakti aikya, or the indivisible unity of the divine masculine (Shiva) and the divine feminine (Shakti).
• Kāmākṣi’s oneness with Shiva suggests that true spiritual realization comes from this integration of consciousness and energy. She is both the source and sustainer of cosmic power, embodying the harmony of creation.

Symbolism of the Crescent Moon:

• The crescent moon on her head symbolizes the peaceful, cooling, and calming aspects of her nature, reflecting serenity and control over emotions.
• The crescent also signifies the eternal, cyclic nature of creation and destruction, symbolizing her role in the continuous renewal of the cosmos.

Manifestation of Vedic Knowledge:

• By embodying the essence of the Vedas, Kāmākṣi represents the highest spiritual truths that guide one to liberation.
• This indicates that she is the living embodiment of wisdom and truth, accessible to those who seek knowledge and self-realization through devotion to her.

Action Points for Sadhana:

Meditation on Divine Oneness:

• Visualize Kāmākṣi in her unified form with Shiva, radiating divine light and wisdom. Meditate on her as the complete embodiment of Shiva and Shakti, holding both creation’s power and consciousness’s stillness.
• Allow this meditation to inspire a sense of inner unity and harmony, bringing together aspects of strength and calmness within yourself.

Contemplation on the Crescent Moon:

• Reflect on the symbolic meaning of the crescent moon as it appears on her head. Consider its calming and stabilizing qualities, and invite these qualities into your mind and heart.
• During meditation, visualize this crescent on your own forehead, as a symbol of inner peace and control over fluctuating emotions.

Seeking Guidance from the Vedic Wisdom:

• Recite or meditate on selected passages from the Vedas or similar spiritual texts, with the intent of seeking deeper wisdom and clarity. See these teachings as a manifestation of Kāmākṣi’s grace and insight.
• Offer prayers to Kāmākṣi, asking her to reveal deeper understanding of spiritual truths, which can guide you on the path of self-realization.

This verse celebrates Kāmākṣi as the radiant, all-encompassing source of divine wisdom and as the embodiment of the non-dual reality, unified with Shiva. She symbolizes the highest teachings of the Vedas, shining forth with the light of knowledge, peace, and divine grace, inspiring devotees toward inner harmony and ultimate liberation.

Shloka 1-8

श्रितकम्पसीमानं शिथिलितपरमशिवधैर्यमहिमानम् ।

कलये पटलिमानं कञ्चन कञ्चुकितभुवनभूमानम् ॥8॥

A) Word-to-Word Meaning:

• श्रितकम्पसीमानम् (śritakampasīmānam): Residing in Kanchi (referring to Kāmākṣi being in Kanchipuram).

• शिथिलितपरमशिवधैर्यमहिमानम् (śithilitaparamaśivadhairyamahimānam): Softening even the great courage and might of Parama Shiva (Shiva the Supreme).

• कलये (kalaye): I contemplate or envision.

• पटलिमानम् (paṭalimānam): She who is enveloped (in radiance or splendor).

• कञ्चन (kañcana): Some (an expression of reverence or divinity).

• कञ्चुकितभुवनभूमानम् (kañcukitabhuvanabhūmānam): She who veils or envelops the vastness of the universe.

B) Concise Meaning of the Verse:

I contemplate the Goddess Kāmākṣi, who resides in Kanchi and whose divine presence softens the mighty strength of Shiva himself. She is enveloped in a radiant splendor that subtly veils the vast expanse of the universe.

C) Expanded Commentary and Spiritual Significance for Sadhana:

In this verse, Muka Shankara describes the profound nature of Kāmākṣi, emphasizing her gentle yet immense power. She has the ability to soften the great courage and strength of Shiva, symbolizing her compassionate and graceful energy that tempers even the fiercest divine power. Her presence, enveloped in a radiant aura, gently veils or “clothes” the vastness of the universe, illustrating her role as the cosmic mother who contains and nurtures all creation within her divine radiance.

The verse captures both her immense power and her gentle grace, demonstrating how her influence pervades the cosmos in a nurturing and protective way. Even the mighty Shiva, the Supreme Lord of Destruction, is softened by her presence, indicating that her compassionate love has the power to temper the most intense forces.

Spiritual Significance and Symbolism:

Kāmākṣi as the Supreme Tempering Force:

• Kāmākṣi’s ability to soften Shiva’s strength suggests her essential role in balancing the forces of creation and destruction. Her presence ensures that even the most powerful divine forces are governed with grace, compassion, and gentleness.
• This highlights the Shakti principle as the nurturing, balancing power in the universe, acting as a force that channels Shiva’s might in a way that sustains and harmonizes.

The Enveloping Radiance:

• Her radiance is described as enveloping or veiling the universe, indicating her as the very fabric of existence. She is the underlying force that sustains the cosmos while remaining mysterious and hidden, much like the nurturing presence of a mother.
• This radiant veil represents maya, or divine illusion, through which she conceals the vastness of the cosmos, making it accessible and perceptible to limited beings.

Divine Gentleness and Strength:

• Kāmākṣi’s gentle yet powerful influence teaches devotees that true strength lies in tempered, compassionate actions. Her nature exemplifies how divine power can be both nurturing and protective, rather than aggressive or overpowering.

Action Points for Sadhana:

Contemplation on Divine Compassion:

• Meditate on Kāmākṣi as the cosmic mother whose gentleness tempers the powerful forces in life, reflecting her nurturing and supportive energy.
• Visualize her as the softening force in your life, helping you channel your own energies in ways that are constructive, loving, and balanced.

Meditation on the Cosmic Veil:

• In meditation, imagine her radiance as a protective, gentle veil covering the vastness of the universe, embodying divine protection. Contemplate this veiling quality as a reminder that Kāmākṣi is the guiding force behind all that is seen and unseen.
• Recognize that her veil symbolizes maya, the divine play that makes the infinite accessible to our finite perception, and seek to appreciate the mystery of the divine in all creation.

Cultivating Balance and Restraint:

• Reflect on how to bring gentleness into your own expressions of strength. Let Kāmākṣi’s softening influence inspire you to act with compassion, even when exercising personal power or authority.
• Practice restraint and kindness in your interactions, embodying her nature of strength tempered by compassion. Use her as a model for balancing assertiveness with empathy in your daily actions.

This verse beautifully highlights Kāmākṣi as the cosmic mother, whose grace and compassion soften even the greatest divine powers, emphasizing her as the source of nurturing and balanced strength. She envelops the cosmos with her radiant, protective presence, inspiring devotees to approach the world with gentleness, restraint, and reverence for the divine mystery she veils.

Shloka 1-9

आदृतकाञ्चीनिलयमाद्यामारूढयौवनाटोपाम् ।

आगमवतंसकलिकामानन्दाद्वैतकन्दलीं वन्दे ॥9॥

A) Word-to-Word Meaning:

• आदृतकाञ्चीनिलयम् (ādṛtakāñcīnilayam): Revered one who resides in Kanchi (Kanchipuram).

• आद्याम् (ādyām): The primordial or original one.

• आरूढयौवनाटोपाम् (ārūḍhayauvanāṭopām): In the prime of her youth, resplendent with youthful beauty.

• आगमवतंसकलिकाम् (āgamavataṃsakalikām): The bud or essence adorned by the Vedas (scriptures), meaning she is the crown jewel of scriptural knowledge.

• आनन्दाद्वैतकन्दलीम् (ānandādvaitakandalīm): The blossoming plant of non-dual bliss.

• वन्दे (vande): I revere or bow to.

B) Concise Meaning of the Verse:

I bow to the revered Goddess Kāmākṣi, who resides in Kanchi, the primordial one who shines in the splendor of youth. She is the very essence of scriptural wisdom, embodying the blossoming of non-dual bliss.

C) Expanded Commentary and Spiritual Significance for Sadhana:

In this verse, Muka Shankara paints a vivid image of Kāmākṣi as the embodiment of eternal youth, spiritual wisdom, and non-dual bliss. As the “primordial one” (ādya), Kāmākṣi is depicted as the source of all creation, existence, and consciousness. Her youthful beauty represents the ever-fresh, dynamic, and potent nature of the divine, symbolizing spiritual vitality that transcends time.

She is also described as the essence of the Agamas (scriptures) and Vedas, indicating that she embodies the core teachings of the scriptures, which guide devotees toward truth and liberation. The phrase “the blossoming of non-dual bliss” (ānandādvaitakandalī) portrays her as the ultimate experience of spiritual joy and unity, where distinctions dissolve, and pure consciousness is realized.

Spiritual Significance and Symbolism:

Kāmākṣi as the Primordial Source:

• As the ādya, she is the origin of all creation and the foundational energy behind the universe. Her presence as the “first” symbolizes the undivided source of all that exists.
• Meditating on her primordial nature helps devotees reconnect with the essence of their being, which is beyond time and form.

Youthful Beauty as Eternal Freshness:

• Kāmākṣi’s youthful form represents the idea that true divinity is always vibrant, timeless, and rejuvenating. Her beauty is not bound by physical time; it signifies the eternal spiritual vitality that is always present in the universe.
• This symbolism invites devotees to approach spiritual practice with a sense of renewal and freshness, as if beginning anew each day.

Essence of Scriptural Wisdom:

• By describing her as the crown of the Agamas (scriptures), the verse emphasizes that she is the living embodiment of spiritual knowledge, encapsulating the core of all sacred texts.
• This reflects her as the ultimate truth that all scriptures point towards, urging devotees to seek her guidance as they strive for spiritual understanding.

Non-Dual Bliss (Advaita Ananda):

• Engage with spiritual texts or hymns dedicated to Kāmākṣi, or explore the Agamas and Vedas with the intent to understand their essence. See these texts as pathways to connect with her wisdom.
• Chant a simple mantra like “Om Kāmākṣyai Namah,” asking her to reveal deeper insights and guidance from the scriptures.

Action Points for Sadhana:

Meditation on Kāmākṣi’s Primordial Nature:

• Visualize Kāmākṣi as the timeless, original source of all creation. Meditate on her as the root energy that sustains the cosmos, and feel a connection to this source within yourself.
• Reflect on her as the undivided presence within and around you, nurturing a sense of oneness and completeness.

Cultivating Freshness in Practice:

• Approach your daily practices, such as meditation or chanting, with the feeling of newness and enthusiasm, as Kāmākṣi’s youthful energy signifies.
• Use this mindset to break free from the routine and bring a deeper awareness and joy to your spiritual exercises.

Seeking Wisdom Through Scriptural Study:

• Engage with spiritual texts or hymns dedicated to Kāmākṣi, or explore the Agamas and Vedas with the intent to understand their essence. See these texts as pathways to connect with her wisdom.
• Chant a simple mantra like “Om Kāmākṣyai Namah,” asking her to reveal deeper insights and guidance from the scriptures.

Meditation on Non-Dual Bliss:

• Contemplate on the concept of Advaita, the unity of self with the divine. During meditation, visualize dissolving boundaries and merging into a field of infinite bliss that is Kāmākṣi’s true essence.
• Allow feelings of joy and peace to rise naturally, embracing them as signs of her grace and the bliss of non-dual consciousness.

In this verse, Kāmākṣi is celebrated as the timeless, ever-youthful source of spiritual wisdom and non-dual bliss. She is the essence of the sacred scriptures, guiding devotees towards a realization of unity and joy. This understanding invites practitioners to seek her presence as a dynamic, nurturing, and deeply peaceful force, revealing the blissful unity that lies at the heart of all creation.

Shloka 1-10

तुङ्गाभिरामकुचभरशृङ्गारितमाश्रयामि काञ्चिगतम् ।

गङ्गाधरपरतन्त्रं शृङ्गाराद्वैततन्त्रसिद्धान्तम् ॥10॥

Shloka 1-11

काञ्चीरत्नविभूषां कामपि कन्दर्पसूतिकापाङ्गीम् ।

परमां कलामुपासे परशिववामाङ्कपीठिकासीनाम् ॥11॥

Shloka 1-12

कम्पातीचराणां करुणाकोरकितदृष्टिपातानाम् ।

केलीवनं मनो मे केषाञ्चिद्भवतु चिद्विलासानाम् ॥12॥

Shloka 1-13

आम्रतरुमूलवसतेरादिमपुरुषस्य नयनपीयूषम् ।

आरब्धयौवनोत्सवमाम्नायरहस्यमन्तरवलम्बे ॥13॥

Shloka 1-14

अधिकाञ्चि परमयोगिभिरादिमपरपीठसीम्नि दृश्येन ।

अनुबद्धं मम मानसमरुणिमसर्वस्वसम्प्रदायेन ॥14॥

Shloka 1-15

अङ्कितशङ्करदेहामङ्कुरितोरोजकङ्कणाश्लेषैः ।

अधिकाञ्चि नित्यतरुणीमद्राक्षं काञ्चिदद्भुतां बालाम् ॥15॥

Shloka 1-16

मधुरधनुषा महीधरजनुषा नन्दामि सुरभिबाणजुषा ।

चिद्वपुषा काञ्चिपुरे केलिजुषा बन्धुजीवकान्तिमुषा ॥16॥

Shloka 1-17

मधुरस्मितेन रमते मांसलकुचभारमन्दगमनेन ।

मध्येकाञ्चि मनो मे मनसिजसाम्राज्यगर्वबीजेन ॥17॥

Shloka 1-18

धरणिमयीं तरणिमयीं पवनमयीं गगनदहनहोतृमयीम् ।

अम्बुमयीमिन्दुमयीमम्बामनुकम्पमादिमामीक्षे ॥18॥

Shloka 1-19

लीनस्थिति मुनिहृदये ध्यानस्तिमितं तपस्यदुपकम्पम् ।

पीनस्तनभरमीडे मीनध्वजतन्त्रपरमतात्पर्यम् ॥19॥

Shloka 1-20

श्वेता मन्थरहसिते शाता मध्ये च वाड्भनोऽतीता ।

शीता लोचनपाते स्फीता कुचसीम्नि शाश्वती माता ॥20॥

Shloka 1-21

पुरतः कदा न करवै पुरवैरिविमर्दपुलकिताङ्गलताम् ।

पुनतीं काञ्चीदेशं पुष्पायुधवीर्यसरसपरिपाटीम् ॥21॥

Shloka 1-22

पुण्या काऽपि पुरन्ध्री पुङ्खितकन्दर्पसम्पदा वपुषा ।

पुलिनचरी कम्पायाः पुरमथनं पुलकनिचुलितं कुरुते ॥22॥

Shloka 1-23

तनिमाद्वैतवलग्नं तरुणारुणसम्प्रदायतनुलेखम् ।

तटसीमनि कम्पायास्तरुणिमसर्वस्वमाद्यमद्राक्षम् ॥23॥

Shloka 1-24

पौष्टिककर्मविपाकं पौष्पशरं सविधसीम्नि कम्पायाः ।

अद्राक्षमात्तयौवनमभ्युदयं कञ्चिदर्धशशिमौलैः ॥24॥

Shloka 1-25

संश्रितकाञ्चीदेशे सरसिजदौर्भाग्यजाग्रदुत्तंसे ।

संविन्मये विलीये सारस्वतपुरुषकारसाम्राज्ये ॥25॥

Shloka 1-26

मोदितमधुकरविशिखं स्वादिमसमुदायसारकोदण्डम् ।

आदृतकाञ्चीखेलनमादिममारुण्यभेदमाकलये ॥26॥

Shloka 1-27

उररीकृतकाञ्चिपुरीमुपनिषदरविन्दकुहरमधुधाराम् ।

उन्नम्रस्तनकलशीमुत्सवलहरीमुपास्महे शम्भोः ॥27॥

Shloka 1-28

एणशिशुदीर्घलोचनमेनःपरिपन्थि सन्ततं भजताम् ।

एकाम्रनाथजीवितमेवम्पददूरमेकमवलम्बे ॥28॥

Shloka 1-29

स्मयमानमुखं काञ्चीभयमानं कमपि देवताभेदम् ।

दयमानं वीक्ष्य मुहुर्वयमानन्दामृताम्बुधौ मग्नाः ॥29॥

Shloka 1-30

कुतुकजुषि काञ्चिदेशे कुमुदतपोराशिपाकशेखरिते ।

कुरुते मनोविहारं कुलगिरिपरिबृढकुलैकमणिदीपे ॥30॥

Shloka 1-31

वीक्षेमहि काञ्चिपुरे विपुलस्तनकलशगरिमपरवशितम् ।

विद्रुमसहचरदेहं विभ्रमसमवायसारसन्नाहम् ॥31॥

Shloka 1-32

कुरुविन्दगोत्रगात्रं कूलचरं कमपि नौमि कम्पायाः ।

कूलङ्कषकुचकुम्भं कुसुमायुधवीर्यसारसंरम्भम् ॥32॥

Shloka 1-33

कुडूमलितकुचकिशोरैः कुर्वाणैः काञ्चिदेशसौहार्दम् ।

कुङ्कुमशोणैर्निचितं कुशलपथं शम्भुसुकृतसम्भारैः ॥33॥

Shloka 1-34

अङ्कितकचेन केनचिदन्धङ्करणौषधेन कमलानाम् ।

अन्तःपुरेण शम्भोरलङ्क्रिया काऽपि कल्प्यते काञ्च्याम् ॥34॥

Shloka 1-35

ऊरीकरोमि सन्ततमूष्मलफालेन ललितं पुंसा ।

उपकम्पमुचितखेलनमुर्वीधरवंशसम्पदुन्मेषम् ॥35॥

Shloka 1-36

अङ्कुरितस्तनकोरकमङ्कालङ्कारमेकचूतपतेः ।

आलोकेमहि कोमलमागमसंलापसारयाथार्थ्यम् ॥36॥

Shloka 1-37

पुञ्जितकरुणमुदञ्चितशिञ्जितमणिकाञ्चि किमपि काञ्चिपुरे ।

मञ्जरितमृदुलहासं पिञ्जरतनुरुचि पिनाकिमूलधनम् ॥37॥

Shloka 1-38

लोलहृदयोऽस्ति शम्भोर्लोचनयुगलेन लेह्यमानायाम् ।

ललितपरमशिवायां लावण्यामृततरङ्गमालायाम् ॥38॥

Shloka 1-39

मधुकरसहचरचिकुरैर्मदनागमसमयदीक्षितकटाक्षैः ।

मण्डितकम्पातीरैर्मङ्गलकन्दैर्ममास्तु सारूप्यम् ॥39॥

Shloka 1-40

वदनारविन्दवक्षोवामाङ्कतटीवशंवदीभूता ।

पूरुषत्रितये त्रेधा पुरन्ध्रिरूपा त्वमेव कामाक्षि ॥40॥

Shloka 1-41

बाधाकरीं भवाब्धेराधाराद्यम्बुजेषु विचरन्तीम् ।

आधारीकृतकाञ्ची बोधामृतवीचिमेव विमृशामः ॥41॥

Shloka 1-42

कलयाम्यन्तः शशधरकलयाऽङ्कितमौलिममलचिद्वलयाम् ।

अलयामागमपीठीनिलयां वलयाङ्कसुन्दरीमम्बाम् ॥42॥

Shloka 1-43

शर्वादिपरमसाधकगुर्वानीताय कामपीठजुषे ।

सर्वाकृतये शोणिमगर्वायास्मै समर्प्यते हृदयम् ॥43॥

Shloka 1-44

समया सान्ध्यमयूखैः समया बुद्धया सदैव शीलितया ।

उमया काञ्चीरतया न मया लभ्यते किं नु तादात्म्यम् ॥44॥

Shloka 1-45

जन्तोस्तव पदपूजनसन्तोषतरङ्गितस्य कामाक्षि ।

वन्धो यदि भवति पुनः सिन्धोरम्भस्सु बम्भ्रमीति शिला ॥45॥

Shloka 1-46

कुण्डलि कुमारि कुटिले चण्डि चराचरसवित्रि चामुण्डे ।

गुणिनि गुहारिणि गुह्ये गुरुमूर्ते त्वां नमामि कामाक्षि ॥46॥

Shloka 1-47

अभिदाकृतिर्भिदाकृतिरचिदाकृतिरपि चिदाकृतिर्मातः ।

अनहन्ता त्वमहन्ता भ्रमयसि कामाक्षि शाश्वती विश्वम् ॥47॥

Shloka 1-48

शिव शिव पश्यन्ति समं श्रीकामाक्षीकटाक्षिताः पुरुषाः ।

विपिनं भवनममित्रं मित्रं लोष्टं च युवतिबिम्बोष्ठम् ॥48॥

Shloka 1-49

कामपरिपन्थिकामिनि कामेश्वरि कामपीठमध्यगते ।

कामदुघा भव कमले कामकले कामकोटि कामाक्षि ॥49॥

Shloka 1-50

मध्येहृदयं मध्येनिटिलं मध्येशिरोऽपि वास्तव्याम् ।

चण्डकरशक्रकार्मुकचन्द्रसमाभां नमामि कामाक्षीम् ॥50॥

Shloka 1-51

अधिकाञ्चि केलिलोलैरखिलागमयन्त्रतन्त्रमयैः ।

अतिशीतं मम मानसमसमशरद्रोहिजीवनोपायैः ॥51॥

Shloka 1-52

नन्दति मम हृदि काचन मन्दिरयन्ता निरन्तरं काञ्चीम् ।

इन्दुरविमण्डलकुचा बिन्दुवियन्नादपरिणता तरुणी ॥52॥

Shloka 1-53

शम्पालतासवर्णं सम्पादयितुं भवज्वरचिकित्साम् ।

लिम्पामि मनसि किञ्चन कम्पातटरोहि सिद्धभैषज्यम् ॥53॥

Shloka 1-54

अनुमितकुचकाठिन्यामधिवक्षःपीठमङ्गजन्मरिपोः ।

आनन्ददां भजे तामानङ्गब्रह्मतत्वबोधसिराम् ॥54॥

Shloka 1-55

ऐक्षिषि पाशाङ्कुशधरहस्तान्तं विस्मयार्हवृत्तान्तम् ।

अधिकाञ्चि निगमवाचां सिद्धान्तं शूलपाणिशुद्धान्तम् ॥55॥

Shloka 1-56

आहितविलासभङ्गीमाब्रह्मस्तम्बशिल्पकल्पनया ।

आश्रितकाञ्चीमतुलामाद्यां विस्फूर्तिमाद्रिये विद्याम् ॥56॥

Shloka 1-57

मूकोऽपि जटिलदुर्गतिशोकोऽपि स्मरति यः क्षणं भवतीम् ।

एको भवति स जन्तुर्लोकोत्तरकीर्तिरेव कामाक्षि ॥57॥

Shloka 1-58

पञ्चदशवर्णरूपं कञ्चन काञ्चीविहारधौरेयम् ।

पञ्चशरीयं शम्भोर्वञ्चनवैदग्ध्यमूलमवलम्बे ॥58॥

Shloka 1-59

परिणतिमतीं चतुर्धा पदवीं सुधियां समेत्य सौषुम्नीम् ।

पञ्चाशदर्णकल्पितमदशिल्पां त्वां नमामि कामाक्षि ॥59॥

Shloka 1-60

आदिक्षन्मम गुरुराडादिक्षान्ताक्षरात्मिकां विद्याम् ।

स्वादिष्ठचापदण्डां नेदिष्ठामेव कामपीठगताम् ॥60॥

Shloka 1-61

तुष्यामि हर्षितस्मरशासनया काञ्चिपुरकृतासनया ।

स्वासनया सकलजगद्भासनया कलितशम्बरासनया ॥61॥

Shloka 1-62

प्रेमवती कम्पायां स्थेमवती यतिमनस्सु भूमवती ।

सामवती नित्यगिरा सोमवती शिरसि भाति हैमवती ॥62॥

Shloka 1-63

कौतुकिना कम्पायां कौसुमचापेन कीलितेनान्तः ।

कुलदैवतेन महता कुड्मलमुद्रां धुनोतु नःप्रतिभा ॥63॥

Shloka 1-64

यूना केनापि मिलद्देहा स्वाहासहायतिलकेन ।

सहकारमूलदेशे संविद्रूपा कुटुम्बिनी रमते ॥64॥

Shloka 1-65

कुसुमशरगर्वसम्पत्कोशगृहं भाति काञ्चिदेशगतम् ।

स्थापितमस्मिन्कथमपि गोपितमन्तर्मया मनोरत्नम् ॥65॥

Shloka 1-66

दग्धषडध्वारण्यं दरदलितकुसुम्भसम्भृतारुण्यम् ।

कलये नवतारुण्यं कम्पातटसीम्नि किमपि कारुण्यम् ॥66॥

Shloka 1-67

अधिकाञ्चि वर्धमानामतुलां करवाणि पारणामक्ष्णोः ।

आनन्दपाकभेदामरुणिमपरिणामगर्वपल्लविताम् ॥67॥

Shloka 1-68

बाणसृणिपाशकार्मुकपाणिममुं कमपि कामपीठगतम् ।

एणधरकोणचूडं शोणिमपरिपाकभेदमाकलये ॥68॥

Shloka 1-69

किं वा फलति ममान्यौर्बिम्बाधरचुम्बिमन्दहासमुखी ।

सम्बाधकरी तमसामम्बा जागर्ति मनसि कामाक्षी ॥69॥

Shloka 1-70

मञ्चे सदाशिवमये परिशिवमयललितपौष्पपर्यङ्के ।

अधिचक्रमध्यमास्ते कामाक्षी नाम किमपि मम भाग्यम् ॥70॥

Shloka 1-71

रक्ष्योऽस्मि कामपीठीलासिकया घनकृपाम्बुराशिकया ।

श्रुतियुवतिकुन्तलीमणिमालिकया तुहिनशैलबालिकया ॥71॥

Shloka 1-72

लीये पुरहरजाये माये तव तरुणपल्लवच्छाये ।

चरणे चन्द्राभरणे काञ्चीशरणे नतार्तिसंहरणे ॥72॥

Shloka 1-73

मूर्तिमति मुक्तिबीजे मूर्ध्नि स्तबकितचकोरसाम्राज्ये ।

मोदितकम्पाकूले मुहुर्मुहुर्मनसि मुमुदिषाऽस्माकम् ॥73॥

Shloka 1-74

वेदमयीं नादमयीं बिन्दुमयीं परपदोद्यदिन्दुमयीम् ।

मन्त्रमयीं तन्त्रमयीं प्रकृतिमयीं नौमि विश्वविकृतिमयीम् ॥74॥

Shloka 1-75

पुरमथनपुण्यकोटी पुञ्जितकविलोकसूक्तिरसधाटी ।

मनसि मम कामकोटी विहरतु करुणाविपाकपरिपाटी ॥75॥

Shloka 1-76

कुटिलं चटुलं पृथुलं मृदुलं कचनयनजघनचरणेषु ।

अवलोकितमवलम्बितमधिकम्पातटममेयमस्माभिः ॥76॥

Shloka 1-77

प्रत्यङ्मुख्या दृष्टया प्रसाददीपाङ्कुरेण कामाक्ष्याः ।

पश्यामि निस्तुलमहो पचेलिमं कमपि परशिवोल्लासम् ॥77॥

Shloka 1-78

विद्ये विधातृविषये कात्यायनि कालि कामकोटिकले ।

भारति भैरवि भद्रे शाकिनि शाम्भवि शिवे स्तुवे भवतीम् ॥78॥

Shloka 1-79

मालिनि महेशचालिनि काञ्चीखेलिनि विपक्षकालिनि ते ।

शूलिनि विद्रुमशालिनि सुरजनपालिनि कपालिनि नमोऽस्तु ॥79॥

Shloka 1-80

देशिक इति किं शङ्के तत्तादृक्तव नु तरुणिमोन्मेषः ।

कामाक्षि शूलपाणेः कामागमसमयदीक्षायाम् ॥80॥

Shloka 1-81

वेतण्डकुम्भडम्बरवैतण्डिककुचभरार्तमध्याय ।

कुङ्कुमरुचे नमस्यां शङ्करनयनामृताय रचयामः ॥81॥

Shloka 1-82

अधिकाञ्चितमणिकाञ्चनकाञ्चीमधिकाञ्चि काञ्चिदद्राक्षम् ।

अवनतजनानुकम्पामनुकम्पाकूलमस्मदनुकूलाम् ॥82॥

Shloka 1-83

परिचितकम्पातीरं पर्वतराजन्यसुकृतसन्नाहम् ।

परगुरुकृपया वीक्षे परमशिवोत्सङ्गमङ्गलाभरणम् ॥83॥

Shloka 1-84

दग्धमदनस्य शम्भोः प्रथीयसीं ब्रह्मचर्यवैदग्धीम् ।

तव देवि तरुणिमश्रीचतुरिमपाको न चक्षमे मातः ॥84॥

Shloka 1-85

मदजलतमालपत्रा वसनितपत्रा करादृतखानित्रा ।

विहरति पुलिन्दयोषा गुञ्जाभूषा फणीन्द्रकृतवेषा ॥85॥

Shloka 1-86

अङ्के शुकिनी गीते कौतुकिनी परिसरे च गायकिनी ।

जयसि सविधेऽम्ब भैरवमण्डलिनी श्रवसि शङ्खकुन्डलिनी ॥86॥

Shloka 1-87

प्रणतजनतापवर्गा कृतबहुसर्गा ससिंहसंसर्गा ।

कामाक्षि मुदितभर्गा हतरिपुवर्गा त्वमेव सा दुर्गा ॥87॥

Shloka 1-88

श्रवणचलद्वेतण्डा समरोद्दण्डा धुतासुरशिखण्डा ।

देवि कलितान्त्रषण्डा धृतनरमुण्डा त्वमेव चामुण्डा ॥88॥

Shloka 1-89

उर्वीधरेन्द्रकन्ये दर्वीभरितेन भक्तपूरेण ।

गुर्वीमकिञ्चनार्ति खर्वीकुरुषे त्वमेव कामाक्षि ॥89॥

Shloka 1-90

ताडितरिपुपरिपीडनभयहरण निपुणहलमुसला ।

क्रोडपतिभीषणमुखी क्रीडसि जगति त्वमेव कामाक्षि ॥90॥

Shloka 1-91

स्मरमथनवरणलोला मन्मथहेलाविलासमणिशाला ।

कनकरुचिचौर्यशीला त्वमम्ब बाला कराब्जधृतमाला ॥91॥

Shloka 1-92

विमलपटी कमलकुटी पुस्तकरुद्राक्षशस्तहस्तपुटी ।

कामाक्षि पक्ष्मलाक्षी कलितविपञ्ची विभासि वैरिञ्ची ॥92॥

Shloka 1-93

कुङ्कुमरुचिपिङ्गमसृक्पङ्किलमुण्डालिमण्डितं मातः ।

श्रीकामाक्षि तदीयसङ्गमकलामन्दीभवत्कौतुकः

जयति तव रूपधेयं जपपटपुस्तकवराभयकराब्जम् ॥93॥

Shloka 1-94

कनकमणिकलितभूषां कालायसकलहशीलकान्तिकलाम् ।

कामाक्षि शीलये त्वां कपालशूलाभिरामकरकमलाम् ॥94॥

Shloka 1-95

लोहितिमपुञ्जमध्ये मोहितभुवने मुदा निरीक्षन्ते ।

वदनं तव कुवयुगलं काञ्चीसीमां च केऽपि कामाक्षि ॥95॥

Shloka 1-96

जलधिद्विगुणितहुतबहदिशादिनेश्वरकलाश्विनेयदलैः ।

नलिनैर्महेशि गच्छसि सर्वोत्तरकरकमलदलममलम् ॥96॥

Shloka 1-97

सत्कृतदेशिकचरणाः सबीजनिर्बीजयोगनिश्रेण्या ।

अपवर्गसौधवलभीमारोहन्त्यम्ब केऽपि तव कृपया ॥97॥

Shloka 1-98

अन्तरपि बहिरपि त्वं जन्तुततेरन्तकान्तकृदहन्ते ।

चिन्तितसन्तानवतां सन्ततमपि तन्तनीषि महिमानम् ॥98॥

Shloka 1-99

कलमञ्जुलवागनुमितगलपञ्जरगतशुकग्रहौत्कण्ठ्यात् ।

अम्ब रदनाम्बरं ते बिम्बफलं शम्बरारिणा न्यस्तम् ॥99॥

Shloka 1-100

जय जय जगदम्ब शिवे जय जय कामाक्षि जय जयाद्रिसुते ।

जय जय महेशदयिते जय जय चिद्गगनकौमुदीधारे ॥100॥

Shloka 1-101

आर्याशतकं भक्त्या पठतामार्याकटाक्षेण ।

निस्सरति वदनकमलाद्वाणी पीयूषधोरणी दिव्या ॥101॥

॥ इति आर्याशतकं सम्पूर्णम् ॥

 Work in progress ⛏️🚧