Sri Kamakoti Mandali  
shrImAtre namaH  
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Kamakshi Mahatmyam

 

vaTatarunikaTanivAsam paTutaravijnAnamudrita karAbjam |
kanchana deshikamAdyam kaivalyAnandakandalam vande ||

sakalabhuvanaranga sthApanA stambhayaShTiH
sakaruNa-rasavrShTiH tattvamAlAsamaShTiH |
sakalasamyasrShTiH sacchidAnandadrShTiH
nivasatu mayi nityam shrIguroH divyadrShTiH ||

shrIdakShiNAmUrtiswarUpAnandabhairavaya namaH

The limitless glory of Sri Kamakshi has been described in Sruti, Smrti, Purana, Itihasa, Agama and Tantras. Works like Kamakshi Rahasya, Kanchi Mahatmya, Saubhagya Chintamani, Kamakala Vilasa are written with the sole purpose of singing praises of akhilANdakoTi brahmANDa nAyaki, Sri Kamakshi - the only shtUla swarUpa of Bhagavati Sri Rajarajeshwari Parabhattarika. Of these, Brahmanda Purana has a very special status. Upanishads, which form the vedAnta, the ‘end’ of Veda, represent the peak of Vedic thought, describing the loftiest of all principles. Eighteen Puranas and Upa-Puranas were revealed by Bhagvan Badarayana to elaborate on Veda and Vedanta Tattva. Like Upanishads are to the Veda, Brahmanda Purana is the last of the eighteen Maha Puranas and the last part of Brahmanda Purana is Sri Lalitopakhyana. Thus, Sri Lalitopakhyana, which is also the source for Sri Lalita Sahasranama and Trishati, is the essence of Sruti, Smrti and Puranas. It can be safely stated that every other work dealing with Srividya, be it Agamic or Tantric in nature, derives inspiration from this work at some level. Sri Lalitopakhyana describes the glory of Sri Kamakshi thus:

bhaNDAsuravadhAyaiShA prAdhurbhUtA chidagnitaH |
mahAtripurasundaryA mUrtistejovijRumbhitA ||
kAmAkShIti vidhAtrA tu prastutA laliteshwarI ||

Sri Lalitambika, who appeared from Chidagni for the destruction of Bhandasura, was presented to the world by Brahma with the special name – Sri Kamakshi. Thus, ‘kAmAkshi’ is the special epithet of the primordial Parashakti Sri Lalita. As she brings joy to the mind of Sri Kameshwara, she is referred to as ‘Sri Lalita’.

sadAshivasya manasaH lalanAt lalitAbhidhA |

After having heard the story of appearance of Sri Maharajni from Chidagni, her marriage to Kameshwara and destruction of Bhandasura, Agastya questions his Guru, Bhagavan Hayagriva thus. As described in the very first chapter of Sri Lalitopakhyana, the entire conversation between the Guru and Shishya occurs in Kanchipuram.

“Bhagavan! Due to my good fortune, you have narrated the auspicious upAkhyAna of Sri Lalita Parameshwari, worshipped by all deities. Sporting pAsha, ankusha, dhanurbANa in her four hands, the great empress of Srinagara resides on earth in the sacred city of kAnchI. Please describe her mAhAtmya further”.

Having heard this question, Bhagavan Hayagriva closed his eyes and became immersed in meditation, contemplating on the lotus feet of Sri Kamakshi Mahabhattarika. After a while, having repeatedly prostrated at the lotus feet of Sri Kamakshi mentally, he opened his eyes and addressed Agastya thus:

“O husband of Lopamudra, listen to the secret that I am now going to reveal. That primordial Chit-Shakti, smaller than the smallest, bigger than the biggest, the first and the last, without name and forms - first assumed a form with two hands, sporting yoga mudrA with the right hand and a book in the other, shining with the splendor of a pearl-like hue. She then assumed another form shining with the brilliance of a thousand rising suns, decorated with resplendent jewels, sporting a lotus and in her right hand and her left hand placed on the left thigh. These are respectively the forms of Parashakti in Devaloka and Pitrloka. Sridevi then assumed a fourth form to bless the world of mortals, sporting pAsha, ankusha, dhanurbANa in her four hands, known as Sri Lalita and as Sri Kamakshi, making the city of kAnchI her residence. There, she is ever worshipped by Mahalakshmi, Mahasaraswati and Mahakali, with their consorts.

kAnchI is said to one of the eyes of Mahadeva, the other being kAshI:

netradwayam maheshasya kAshIkAnchIpuradwayam |

This Kshetra is also a sacred Vaishnava Ksehtra due to the presence of Lord Varadaraja. Long ago, Brahma performed a great penance in Kanchi to obtain the Darshan of Bhagavati Kamakshi. Pleased with his penance, Sridevi appeared to Brahma as Adi Lakshmi, accompanied by Adi Narayana, seated on the great throne of Srichakra. Filled with bliss at the sight of Sri Kamakshi, mother of the trinity, known also as Adi Mahalakshmi, Brahma burst into a hymn:

Jaya devi jaganmataH jaya tripurasundari
Jaya shrInAthasahaje jaya shrIsarvamangale |
Jaya shrIkaruNArAshe jaya shRungAranAyike
Jayajayedhika siddeshi jaya yogIndravandite ||

Jaya jaya jagadamba nityarUpe
Jaya jaya sannutalokasaukhyadAtri |
Jaya jaya himashailakIrtanIye
Jaya jaya shankarakAma vAmanetri ||

Oh mother Kamakshi! It is you who performs the acts of Srshti, Sthiti, Samhara, Tirodhana and Anugraha by mere Samkalpa. It is you, the primordial Shakti, who destroys those sinners who transgress the rules of varNa and Ashrama. You cannot be known by Veda, Agama, Shastra or even to the greatest of Yogis. Known only to the highest of Munis through the rahasyAmnAya of Vedanta, you are described by such as Parabrahman. Though stationed in the heart of every being, you are unnoticed by all due to your presence in the form of the most subtle knowledge. It is you who is worshipped eternally by Brahma, Vishnu and Rudra. Whose breath is the Veda, whose mere sight is responsible for the pancha mahAbhUta-s, whose smile results in the appearance of entire world (charAcharAtmaka), due to whose order the earth is carried on his thousand heads by ananta, due to whose command Agni exhibits the quality of burning, to that Jnana Shakti, my salutations! It is thou who appears in the form of twenty-five Tattvas resulting in diversification. It is Thou, in the form of Maya, who is responsible for the puruSha (limited individual) through identification with five kanchuka-s (kalA, vidyA etc). (The reference here is to shuddhAshuddha Tattvas). It is you who is of the form of Shiva, Shakti, Ishwara, Shuddha Vidya and Sadashiva (Shuddha Tattvas). It is you who appears as Guru, Mantra, Devata and the Prana. It is you, who is the Self of all beings, known as Srividya. It is you who is present as maNi, mantra and AuShadhi. Every spiritual discipline is for reaching you. You appear as time and space. You are the supreme Brahman transcending names and forms”.

Having praised Sri Kamakshi thus, Brahma repeatedly prostrated at her lotus feet. Pleased with his devotion, Sridevi asked Brahma to seek a boon. Brahma replied: ‘Amba! After having had your vision, is there anything else to seek? Yet, for the sake of Lokasamgraha, I will seek a boon. To bless the mortals, please reside in this place and grant them boons”. To grant Brahma’s wish, Sridevi began to reside in Kanchi in her sthUla swarUpa. Brahma then sought a similar boon from Sri Narayana, Amba’s brother. Brahma requested Sridevi to bless him also with the presence of Lord Shiva in Kanchi Ksehtra. According to his wish, Sri Mahadeva appeared from the right half of Sridevi’s body and blessed him with this desire. Then Amba created another Shakti from her third eye, called mahA gaurI also called Kamakshi due to her similarity in form with Adi Kamakshi and she wedded Mahadeva according to the orders of Sri Kamakshi Mahabhattarika. All devatas including Indra, Agni, Vayu, Rudras etc., sages like Vasistha and Markandeya, Yogis like Sanaka and Narada, Jivanmuktas like Shuka, Shaktis like Durga and Kali arrived there to worship Sri Kamakshi Mahabhattarika. Brahma modeled the city of Kanchi in the shape of Srichakra and built a supremely beautiful temple for Sridevi. Along with Narayana, Mahadeva and Gauri, Sri Kamakshi blessed the world, seated in the Bindu Griha of the temple which came to be known as Kamakoti Peetha or Kamakoshtha. To the northwest of Sri Kamakshi Mandira, Brahma consecrated a temple for Sri Mahadeva and Gauri. Sri Narayana stationed himself in a shrine in the southeast to serve Sri Kamakshi.

Pleased with the devotion of Brahma and Narayana, Sri Kamakshi looked at them respectively with her left and right eyes. From her right eye appeared Sri Saraswati (kA) and Sri Lakshmi (mA) appeared from her left eye. Due to this amazing act, the devas praised her repeatedly with the epithet, Kamakshi – the one who has ka (Saraswati) and ma (Lakshmi) as her two eyes (akShi). Sri Saraswati and Sri Lakshmi picked chAmara-s (fans) in their hands and began to serve Sri Kamakshi, stationed on her either side. O Agastya, Kamakshi is thus the most auspicious name of Sri Mahatripurasundari, mere recitation of which attracts limitless auspiciousness. Sridevi then blessed Brahma with Saraswati. Sri Saraswati entered the face of Brahma as the Devas and Rishis watched in wonder. Sridevi granted Sri Lakshmi to Narayana, who entered the heart of Mahavishnu. The three couples sought blessings from Sridevi and prayed for a place among the AvaraNa devatas of Srichakra. Amba blessed them profusely and granted their desire.

Brahma, Vishnu and Shiva worshipped Sri Kamakshi with various hymns in the Kamakoti Peetha. Pleased with their devotion, Sridevi blessed them thus, “This Peetha, where I reside with Mitresha and other Gurus, is verily the heart of Sripura. I am present here as sacchidAnandaswarUpiNI, representing the source of Shaktis in all other Peethas”. Thus O Agastya, Sri Kamakshi is verily the Parabrahman and reciting or listening to this chapter called Kamakshi Mahatmyam (in Sri Lalitopakhyana) grants one both Bhoga and Moksha. The devoted study blesses one with intellect comparable to that of Deva Guru Brhaspati. I (sage Hayagriva) performed a severe penance long ago to please Bhagavan Adi Narayana and he granted me sArUpya mukti (similarity of form with the Lord) and gave the Upadesha of the glory of Sri Kamakshi. I will further narrate these wonderful secrets to you.

You already know how Bhagavati Kamakshi created the trinity and their consorts and assigned them duties. Once in Kailasa, Gauri playfully closed both the eyes of Mahadeva. As the two eyes of the Lord are the sun and the moon, the entire creation was stooped in darkness. Due to this, everyone gave up Nitya Karmas and offerings to Devatas and Pitrs. Angry at this act, Sri Mahadeva addressed Gauri thus: “You have erred by closing my eyes. You have resulted in causing kartavya lopa to thousands of sages and vaidikas. You have to perform a severe penance to cleanse yourself of this sin. Go to Kashi and undertake a vow (vrata) for sometime. Then you shall be allowed to go to Kanchi and have a vision of Sri Kamakshi. She is the final resort for getting rid of all sins. On the banks of river kampA, perform a penance with Sri Tulasi as the witness”. Having said so, Mahadeva disappeared. Sri Gauri followed her husband’s order and after a long penance, Sri Kamakshi appeared before her. “Child, Gauri, I am pleased with your devotion. Open your eyes”. Hearing the affectionate words of the Mother, Gauri opened her eyes and was choked with devotion to find before her eyes the glorious form of Bhagavati Kamakshi Mahabhattarika. Filled with tears of joy, she at once prostrated at the lotus feet of Bhagavati along with her parivAra like chaNDika, mangala etc. Gauri performed pradakShiNA around Bhagavati and prostrated repeatedly with folded hands. Sri Kamakshi lifted Uma with her hands gently and said, “Child, you will soon be blessed with the company of your husband again. You are my representative and there is no difference between us. All sins are destroyed by worshipping you and that being the case, where is the question of you accruing sin? Great Yogis refer to you as Brahman. All this is simply my leela to bless the worlds”. Having said so, Bhagavati Kamakshi entered the heart of Gauri and disappeared from view.

Meanwhile, overcome with grief due to separation from Gauri, Chandrashekhara began to perform a severe penance under a mango tree (ekAmra vrkSha) in Kanchi. Srividya Parameshwari appeared before him in due course of time and addressed him thus: “Mahadeva! You once destroyed Manmatha who is now stationed in my service at Kamakoti Peetha. Accept him again and stay here with Gauri in this Peetha called ‘ekAmra’, with the title ekAmreshwara. Accept Gauri who I have blessed with my own epithet – kAmkAkshi, currently living by the banks of kampA”. Prostrating repeatedly at the feet of Mahatripurasundari, Mahadeva accepted Gauri again as his wife. This divine couple protects devotees in Kanchi and is known as ekAmreshwara and Gauri Kamakshi.

On another occasion, overcome with Maya, Brahma and Vishnu got into an argument on who is supreme amongst them. When there were no signs of end to this controversy, Sri Mahadeva appeared as an infinite pillar of light or Jyotirlinga in front of them. Brahma made fun of sthANu and refused to pay respects. Angry at Brahma’s prudence, Mahadeva assumed the form of Bhairava and severed one of the five heads of Brahma with his sharp nails. The sin of Brahma hatyA stuck to the hands of Bhairava in the form of Brahma Kapala and all attempts to get rid of it failed. Along with Brahma Kapala, Mahadeva started residing in Kanchi, begging for alms and serving Sri Kamakshi. In due course of time, Bhairava was cleansed of brahmahatyA doSha and was blessed with the secrets of Srividya Upasana. Through the mode of antaryaga or shrIbhAvanA, he entered the state of Samadhi. On an auspicious Friday, at midnight, Bhagavati Kamakshi appeared before Bhairava in Kamakoshtha and addressed him thus: “Srikantha, you are free from all sins as you are verily of my form. You are completely free from brahmahatyA doSha”. After Sridevi disappeared, Bhairava began to wonder if this was a dream as Brahma kapala still stuck to his nail. Then he heard a voice from the heavens ordering him to take a dip in the temple tank (or kampA according to some sources). When Bhairava took a dip in kampA and looked up, he was surprised to find himself in river Ganga in Kashi. He wandered into Kashi, seeking alms. Suddenly, he saw the Sannidhi of Sri Kamakshi in the heart of Kashi from which Sri Kamakshi emerged. She smiled at him and offered Bhaiksha after which she disappeared. Immediately Brahma Kapala detached from his nails. Filled with devotion, Bhairava danced with joy and declared:

purI kAnchIpurI puNyA nadI kampAnadI parA |
devatA saiva kAmAkshItyAsIt sambhAvanA puraH ||

Kanchi is the best of puri-s, kampA best among rivers and Kamakshi, the foremost among devatas. From then on, Sri Bhairava began to reside in Kashi, blessing those devotees who tread the path of Dharma. The form in which Sri Kamakshi appeared in Kashi to bless Bhairava came to be known as Sri Annapurna.

On another occasion, Dasharatha, the king of Ayodhya was overcome with grief due to childlessness. He consulted his purohita Sri Vasishtha in secrecy and sought his counsel. Vasishtha replied thus: “Rajan! ayodhyA, mathurA, mAyA, Kashi, kAnchI, avantikA and dwArAvatI are scared cities, best among the rest. Of these, Sri Mahatripurasundari is the adhiShThAna Shakti in ayodhyA and is the supreme form of Brahman. There is no other form of divinity comparable to her. Even the trinity worships Bhagavati for obtaining their desires. Worship her with devotion and your wish will be granted”. As directed by his Guru, Dasharatha gave up all the luxuries of a king and began to worship Parameshwari with utmost devotion. One night, Mahatripurasundari appeared in a dream to Dasharatha and said, “O Dasharatha! You are childless due to sins committed in your previous births. To get rid of such sins, worship me in Kanchi. Take a bath in the river kampA and worship me in Kamakoshtha. In the middle of bilAkAsha, I am stationed as Mahalakshmi with two hands, sporting lotuses. Worship me in this form and perform my mahApUjA. I shall grant your desire”. Having said so, Bhagavati disappeared. Dasharatha woke up in wonder and narrated the incident to his wife Kausalya. Along with his wives and family, Dasharatha took a pilgrimage to Kanchi. He took a bath in kampa, offered various charities to the learned Brahmanas in Kanchi and worshiped Sri Mahatripurasundari, seated on Srichakra in Kamakoshtha. He worshipped Bhagavati in the great Peetha established by sage DurvAsA as per the modes prescribed by the sage (note: reference here is to durvAsa kalpa) and sang hymns in praise of Sri Kamakshi. He then worshipped mahA gaurI stationed to the right of Sri Kamakshi. He continued worshipping Sri Parashakti for seven nights. On the eighth night, he heard a voice from the heavens, ‘I am pleased with your devotion. You will be blessed with four sons”. Accordingly, Dasharatha obtained four illustrious sons, Rama, Lakshmana, Bharata and Shatrughna.

O Agastya, the yantra of Sri Kamakshi is called Srichakra. It is impossible to describe the glory of this Yantra. Due to the fruits of worshipping this yantra, Mahavishnu attained the form of Mohini capable of enchanting even Rudra. Similarly, Shiva became the lord of all branches of learning. Brahma attained the power to create the worlds from the Srichakra. One who worships Srichakra with Gandha and other upacharas and with Tulasi, and recites the sacred Shodashakshari Mantra thousand times everyday, such an upAsaka is blessed by Sridevi and obtains all desires. Srichakra should never be worshipped with flowers lacking sugandha or filled with durgandha.

kAmAkshyaiva mahAlakShmIH chakram shrIchakrameva hi |
shrIvidyaiShA parA vidyA nAyikA gurunAyikA ||

Sri Kamakshi is herself Adi Mahalakshmi and there is no deity comparable to her. The best of the Yantras is Srichakra and the supreme Vidya is Srividya. Sri Kamakshi is gurumaNDalanAyikA – foremost of the gurus, residing as the Yuga Guru Mithuna in Kamakoshtha, having Sri Dakshinamurti as her first disciple.

It is the Shodashakshari Vidya of sixteen letters that is known as ‘Srividya’.

kAmarAjAntamantrAnte shrIbIjena samanvitaH |
ShoDashAkSharavidyeyam shrIvidyeti prakIrtitA ||

[It should be noted that this scheme is thus only applicable to kAdi vidyA. The formula to obtain hAdi ShoDashi or saptadashI is not the same].

This mantra is the soul of every other mantra. When this mantra is obtained through a valid Guru Parampara and worshipped with devotion, it results in the severing of all pAshas. It has the power to destroy sins by mere remembrance. Having added the three bIjas of bAlA to this mantra, when Japa is done using mAtrikA mAlA, one attains Siddhi very fast. By reciting a lakh of the Mahamantra, all mahApatakas are destroyed. By reciting twice this number, all sins accrued from past seven births are destroyed. By reciting thrice this number, sins in all births are destroyed. One attains the sAnnidhya of Bhagavati with Shodasha laksha (16 lakhs) Japa. During purashcharana, Srichakra pUjA should be performed at the three Sandhyas, followed by Japa, Tarpana, Homa and Brahmana Bhojana. The Mantra should be suffixed with ‘swAhA’ for homa and tarpana and with ‘namaH’ for nyAsa and pUjA. When is severe distress, if one cannot perform these angas of purashcharana (like homa, Brahmana bhojana etc.), each anga should be substituted by Japa of the mUla mantra, twice the number prescribed for that anga.

The aspirant should seek Sadguru for Diksha before undertaking Upasana of the Mahamantra of Sri Kamakshi. There are three types of Diksha: Sparsha, Drik and Shambhavi. The fourth and the best of these is called mAnasI.

sharIramartham prANam cha tasmai shrIgurave dishet |
tadadhInascharennityam tadvAkyam naiva lamghayet ||

The aspirant should offer at the feet of Guru, his body, wealth and life. He should remain under Guru’s control and should never disobey Guru’s words.

gukArasyAndhakArArtho rukArastannirodhakaH |
andhakAranirodhitvAt gururityabhidhIyate ||

‘Gu’ refers to the darkness of ignorance and ‘Ru’ refers to the light of knowledge that destroys ignorance. Thus, Guru is the person who destroys the ignorance of the disciple by beaming the light of true knowledge.

gurUktam paruSham vAkyamAshiSham parichintayet |

Even the harsh words uttered by Guru act as blessings to the disciple.

gurubhaktiH sadAchAraH tadrohastatra pAtakam |
tatpadasmaraNam bhuktiH yAvaddehamayam kramaH ||

Devotion to the Guru, strict avoidance of Guru Droha and continuous remembrance of Guru Paduka - these are the duties a Shishya has to follow till his last breath.

yatpApam samavApnoti gurvagre.anRutabhAShaNAt |
gobrAhmaNavadham kRutvA na tatpApam samAshrayet ||

The sin attained by uttering a lie in front of the Guru is more severe than even Gohatya and Brahmahatya i.e. Mahapatakas.

koTi koTi mahAdAnAt koTi koTi mahAvratAt |
koTi koTi mahAyajnAt parA shrIpAdukAsmRutiH ||

Much superior to crores of dAna, vrata and yajnas is the single remembrance of Sri Guru Paduka.

jnAnato.ajnAnato vApi yAvaddehasya dhAraNam |
tAvdvarNAshramAchAraH kartvyaH karmamuktaye ||

Till one holds on to a physical form, he should abide by the rules of varna and ashrama without which he cannot attain karma mukti. Else, he will be termed karma bhrashtha.

nirgatam yadgurorvaktrAt sarvam shAstram taduchyate |

Every word from the mouth of Sadguru is equal to shAstra pramANa.

advaitam bhAvayennityam nAdvaitam guruNA saha |

Though Advaita or non-duality is the bhAvanA prescribed for upAsanA, this rule is never true in case of Swaguru, with who one should never consider himself equal.

A shishya staying close to Guru should offer his praNAma-s thrice everyday personally. One who stays within the distance of one kroSha (1.3 miles) should visit and prostrate before his Guru everyday. One stays within a distance of a yojana (4 kroshas) should visit personally seek blessings from the Guru during the Pancha Parvas. Others should mentally prostrate to the Guru and visit him when possible.

manuShyaparvaNA baddhaH sAkShAt parashivaH swayam |
sacChiShyAnugrahArthAya gUDham paryaTati kShitau ||

Lord Paramashiva, in the guise of a moral, appears on earth in the form of one’s Guru, solely for the sake of gracing the Shishya.

nAsti gurvadhikam tattvam nAsti jnAnAdhikam sukham |
nAsti bhaktyadhikA pUjA na hi mokShAdhikam phalam ||

There is no greater Tattva than Sri Guru Tattva, no greater happiness than true knowledge, no greater worship than Bhakti and no greater fruit than Moksha or salvation.

Veda, Shastra, Brahma, Vishnu, Rudra, Indra and Shachi, Chandra and Rohini, Agni and Swaha, Ravi and Prabha, Narayana and Lakshmi, Brahma and Saraswati, Shiva and Girija, Nada and Bindu, Purusha and Prakrti, Nama and Rupa, Bhoga and Moksha, Prana and Apana, Shabda and Artha, Vidhi and Nishedha, Sukha and Dukha – every thing dual that is assumed to be seen, heard of or experienced, is in reality the Parabrahman called Sri Kamakshi. One who realizes this truth attains both Bhoga and Moksha.

amantram vA samantram vA kAmAkshImarchanyanti ye |
striyo vaishyAshcha shUdrAshcha te yAnti paramAm gatim ||
kim punaH kShatriyA viprA mantrapUrvam yajanti ye |
samsAriNopi te nUnam vimuktA nAtra samshayaH ||

Whether one worships Sri Kamakshi as per the modes of Srividya having duly taken Diksha from a Guru, or without mantras, out of simple devotion - all such women, vaishyas and shudras attain the supreme state. Then what to say of those Kshatriyas and Vipras who worship Sridevi through Srividya? Such Upasakas, though in Samsara, are liberated.

Sridevi has blessed us with a human birth, with physical and mental faculties, with health and happiness, with security and families, and with greater wealth - devotion to her lotus feet, her supreme mahAmantra and the opportunity to remember her every second. With us deserving so less and her granting more than what we can seek, all we can do on this day of Guru Pournami is to hold her feet tight, hold the feet of dakShiNAmUrtirUpiNi tight, clutch it tight and close to our hearts, wash them with tears of joy and try to express our long-pending ‘Thank you’ in sobs, grunts and mumbles. Walk one step towards her and she walks ten towards us. Words fail to describe her glory, mind goes blank trying to imagine her vibhUti and eyes fail to see her dazzling form but the heart still longs for her till its last beat. Every breath is a reminder of the grace of samastagurumaNDalaswarUpiNi, of her presence, with us, within us, as the guiding light called Sri Guru.

kuNDali kumAri kuTile chaNDi charAcharasavitri chAmuNDe |
guNini guhAriNi guhye gurumUrte tvAm namAmi kAmAkshi ||

panchAtmA yo bhUtanikAyo gatamAyo
yaH panchAshadvarNavapushchakragatAbhiH |
shaktyALibhiH sangatamAnekanavatyA
tam sanmArgam mattamayUram gurumIDe ||