Thus Spake the Divine - Eminence of Kamakshi
Thus Spake the Divine
Eminence of Kamakshi
In this chapter, Poojyasri Maha Periyava brings out the expansive and incomprehensible eminence of
Kamakshi, the Para Shakti. He quotes various Shlokas from Saundarya Lahari, which reveals Ambal in Her Supreme effulgence. Going through this exposition of Periyava will enable you to personally experience the entrancing descriptions about Ambal’s illimitable grace!
One Supreme Power (Para Shakti) is the source of all activities in this Universe, viz. Creation, Maintenance and Destruction. Post these three activities comes the state of ‘Turiya’. In Hindu philosophy, Turiya means pure consciousness. It is the experience that underlies but transcends the three common states of consciousness – waking consciousness, dreaming and dreamless sleep. Simply put, it is a state of Samadhi, absolutely tranquil with pure consciousness. Mandukya Upanishad calls this fourth state as Chathurtham, Shivam, Advaitam and Shantham.
We call it Brahmam. (Emanating from the Atharvaveda, Mandukya Upanishad is the shortest of all Upanishads.) Turiya is the state of Advaita, wherein nothing other than the Turiya state exists. It is One Supreme Power; it is colourless. It is immaculately transparent Shuddha Sphatikam, through which any colour can pass. The transparent, immaculate Shivam metamorphoses Himself into bright-red complexioned Kamakshi.
When from this One powerful Brahmam emerge innumerable substances, then the form is that of Kameshvari, Mother personified, with compassion and grace; the protector of all other substances in this Universe.
Not only is Kameshvari the power of Maya, engrossing people into delusions of Maya, She is also the Mother of Wisdom (Jnyanambika), who liberates people from the bindings of Maya and immerses them into Brahmam. The magnitude of Brahmam is very expansive, which is beyond the comprehension of ordinary minds.
If Brahmam is in Turiya state, then, being the potential power of Brahmam, Kamakshi is also in the same state. Acharya describes Ambal Herself to be in state of Turiya in His 97 th Shloka of Saundarya Lahari (Turiyakapi Tvam). Brahmam is absolutely still and action-less, beyond the three acts of Creation, Maintenance and Destruction.
Para Shakti Kameshvari, while engaging in these three functions, remains the least impacted, as these three acts are Her own reflections of Maya. She is operating this entire Universe, which is within the delusion of this Maya. Acharya calls her “Maha Maya Vishvam Bhramayasi”, which means though She is Maha Maya, who revolves the wheel of this Universe, She is also the Empress of Brahmam (Para Brahma Mahishi). Acharya addresses Her as Parabrahma Mahishi, which means She is the Wife of Brahmam.
You may wonder when there is nothing beyond Brahmam, how can there be a Wife to Brahmam? Remember, all these innumerable forms have emerged only from Brahmam. Only some potential power must have stirred the motionless Brahmam to engage into creation. Kameshvari is that potential power, who showers Her grace as that of a compassionate mother. There are enlightened souls, who have experienced Her benevolence, and they describe that power as Kameshvari.
Sarasvati is the Wife of Brahma. As Brahma engages in Creation, Sarasvati bestows creativity to poets. It is quite apt and appropriate for Lakshmi, Goddess of Wealth, to be the wife of Maha Vishnu, the Protector of this Universe. Parvati forms the potential power of Rudra, the Terminator. But there is only one Kamakshi (Para Shakti), who is beyond these three functions. Whose Wife will She be addressed as? She is none other than the wife of Brahmam. Not only is She the wife of action-less, attribute- less, pure-consciousness Brahmam, She also remains the Maha Maya, who immerses the entire Universe into a whole gamut of attributes and actions. Acharya, in the 97 th Shloka of Saundarya Lahari, also says, “Neither is there a boundary for Her eminence (Nisseema Mahima), nor is it any comprehensible”.
You may wonder how can one ever attain tranquil serenity and happiness by immersing into the potential power of Para Shakti, who Herself is continuously engaged in activities governing all the beings within this Universe? But when you give it a deep thought, you will realise that only because She is in eternal serenity and bliss, She is able to govern everything in this Universe. I have already told you that even human beings engage in Creation, Maintenance and Destruction in the three stages of their conscience, viz. wakefulness, dreaming and dreamless sleep. Now, let us look at the same in a logical flow.
Even while sleeping, there is some ‘power’, which is awake within us, isn’t it? Only because of the existence of that ‘power’, he is able to wake up the next morning. This ‘power’ is the fourth stage of ‘Turiya’, which is static and filled with absolute peace (similar to sleeping). But once this tranquil ‘power’ leaves the individual’s body forever, all movements and activities within this body completely drain away. Therefore, the ‘one’, which is the source of all activities and movements of this body, does remain tranquil and serene. Similarly, Para Shakti, who is the repository of potential power of this Universe and the beings within, also remains absolutely serene. If we espouse unidirectional Bhakti towards Her and get ourselves engrossed into Her, we can also attain the state of absolute serenity.
As time elapses, everything undergoes metamorphosis. Man changes; animate and inanimate substances change; worlds, plants and trees, stars, galaxies and planets – all undergo metamorphosis.
The only non-changing substance is Brahmam, who is the base for all existence. We call this eternal absolute truth as ‘Sat’ (Existence). Mere existence is of no use. The consciousness that “I exist” adds
meaning to this very existence. Not knowing that one exists is equivalent to non-existence. Since Brahmam, who exists and is aware of its Sat (Existence), He is able to manifest into innumerable substances. When Sat (Brahmam) becomes consciously aware, it is called Chit (Consciousness).
Here, Sat is Ishvara and Chit is Ambal. On acquiring self- consciousness, there emerges a feeling of happiness, which is called Ananda. Here, Ishvara and Ambal – Kameshvara and Kamakshi, together become Sat-Chit-Ananda or Sachchidananda Brahmam. Brahmam and Brahma Shakti are inseparable. As how milk and its whiteness, flower and its fragrance, honey and its sweetness, and fire and its flame can never be separated, Ishvara and Ambal remain inseparable. Ardhanareeshvara Roopam depicts this Oneness; one half is Ishvara and the other half is Ambal.
Our Acharya appears to have not been convinced of this depiction. In His 23 rd Shloka of Saundarya Lahari, He says, “Hey Mother! Brahmam remains colourless and impeccably transparent; You have appropriated the left half of Shambu (As Ardhanareeshsvara). In that case, you should own only one part of the body. But, still feeling unsatisfied even after having appropriated the left half, You have invaded the right part too. That is why, you being Kameshvari, the entire form looks dense red with you possessing the entire body. You seem to have snatched away the Third Eye and Crescent Moon too, which are the belongings of Parameshvar!”
This interpretation of Acharya is meant to say that the action- less Brahmam transforms into a full-fledged form only to bestow Anugraha on devotees. In the 92 nd Shloka of Saundarya Lahari, Acharya gives an exemplary presentation of Kameshvari appearing in bright red. The literal meaning goes as: “You, along with Brahma Swaroopa Kameshvara, are sitting on a cot of which Brahma, Vishnu, Rudra and Ishvara are the four legs. But still, Kameshvara is not visible at all individually and separately. Your dashing crimson red passes through the lustrous transparent whiteness of Kameshvara, thereby He too is absorbed into bright red that makes Him appear as filled with erotic emotions”. Kamakshi’s Anugraha is so powerful!
As per the earlier Shloka (Shloka 23), Ambal also possesses the Third Eye and Crescent Moon on Her Head (As Parameshvara does). The Third Eye is in the form of fire (Agni); right eye is in the form of sun and left eye is like that of moon. All the three potential life-sources viz. fire, sun and moon – all have emerged only from Ambal. This is expressed in a highly entrancing poetic manner in the 48 th Shloka of Saundarya Lahari as given. “Your Right Eye representing Sun brings the day; your Left Eye, as that of Moon, creates night. Your Third Eye creates twilight, intersection of the day and night. That is why your Third Eye looks red as that of a half-blossomed lotus”.
Mooka Kavi also makes a mention of Ambal bearing the Crescent Moon on Her head in Mooka Pancha Shati, which contains 500 Shlokas. He touches upon this point in the Shloka starting with “Aishwaryam Indu Moule”, which means, “You are the wealth and treasure of Chandrasekar (Parameshvar)”! He says even Ishvara acquired Godliness only with the benevolence of Ambal! Even the first Shloka of Saundarya Lahari says, “Shiva just can’t even stir without the influence of Shakti”. She is the knowledge behind the conscious self-awareness of Ishvara. Only with the grace of Ambal will we ever comprehend the philosophy of omnipresent Parameshvara.
Only with Ambal’s influence can Parameshvara know Himself. At the same time, He is the Source for Her. She is Prakriti (Prakriti in Sanskrit means Nature), which appears inanimate; He is the Purusha, who provides potential life to Prakriti. (In Sanskrit the word “purusha” means enjoyer. The corresponding term is “prakriti.” Purusha dominates prakriti. The two terms also refer to a person and the field on which they act. Each individual is purusha at the local level, but in the higher scheme they are prakriti.) Prakriti is called as Maya and Ishvara is referred to as Mayi.
While referring to Kamakshi, the Treasure of Ishvara, Mooka Kavi says, “Prakriti engrossed with Ishvara, sparkling, adorned with ‘Budding Moon’ on the head, is crowned in the middle of Kanchipuram as the supreme philosophy of Veda”. He identifies the Crescent Moon in a whimsical way as ‘Budding Moon’ as that of Avatara-Child Jnyana Sambandhar, who had illustrated the Crescent Moon as “Unripe Moon (Mutra venn thingal)”. Not only is Ambal called Prakriti, or the power of Maya, She is the power of Shiva too. She is inseparable from Shiva. Both are whole and non-distinct ones. They are the epitome of Advaita, as the underlying message of Veda is Advaita. Mooka Kavi says, Kamakshi, in Kanchipuram, literally appears as the visual form of Advaita.
We go near Her as a Mother, whereas She is having the Third Eye and Crescent, which are parts of Father (Shiva). She is gifted with half body from Parameshvara for being a Pativrata (utmost devotion to husband). But if you look at Her closely, it appears as though she has gradually appropriated the whole body and made it Herself, says Saundarya Lahari. Out of devotional passion and poetic freedom, both Acharya and Mooka Kavi have praised Ambal in these enchanting ways. Ultimately, the underlying message is that She is absolute Brahma Shakti and there is absolutely no distinction between Her and Parameshvara.
While Acharya puts the blame on Ambal that She has stolen the body of Parameshvara, Neelakanda Dikshita has a totally opposite view. He says Ishvara has to be blamed for misappropriating the fame of Ambal! Parameshvara is commended for burning Manmatha (God of Love) with the Third Eye and kicking Yama (God of Death) with left leg. Dikshita says, “Amma! He has burnt Manmatha with his Third Eye; but that being in the centre of forehead, He has only 50% of share in that and you have 50% too! That at least is okay. At least half of the fame goes to Shiva. However, He is eligible for 0% share in kicking Yama, as the left leg with which Yama has been kicked is 100% yours!” This expression, apart from poetic beauty, brings out the fact that if we are blessed with Kamakshi, we can win over lust and death and reach Moksha.
Her eminence is beyond a human brain’s comprehension. This is the kind of Shakti, which stirs the static Brahmam. Saundarya Lahari, in 24 th Shloka, brings out the incomprehensible magnitude of Ambal’s eminence. Here is the literal meaning of the Shloka. “Just with the slightest movement of Her eyebrows, She mandates Brahma, Vishnu, Shiva, Ishvara and Sadashiva to carry out the five functions as assigned to them (Pancha Krithya)”. Brahma brings forth the Universe, Vishnu sustains and protects it, Rudra destroys it. Apart from these three duties, Ishvara carries out the fourth duty viz. Thirodhana or Thirobhava, which means concealment and revival. The fifth function of Anugraha is carried out by Sadashiva. Officers of all the five have to carry out their duties as per the mandate of the President, who is Ambal. These Officers cannot act on their own will. Ambal is the repository of all powers vested in them”
In another Shloka, Acharya says Brahma, Vishnu and Shiva are praying to Ambal by falling at Her Lotus feet with their hands folded over their heads as that of buds. Therefore, when we do archana to Ambal, the flowers also fall on the Heads of these Deities, apart on Ambal’s Feet, says Acharya. There is an intrinsic meaning in this connotation. It is that by just worshipping Ambal Herself, the Creator of all Devatas, one can beget the grace of all other Devas and Devatas.
In the 97 th Shloka, Acharya further signifies the eminence of Ambal. He says, “Amma! You are residing along with Parameshvara in the Innermost Apartment, which is surrounded by nine praharams (external boundaries). No one is worthy of going near the inner apartment; Indra and other Devas are waiting outside; Anima Siddhies themselves (spiritual and supernatural powers), who are your own guards, grant these Devas and Devatas eight psychic powers (Ashtama Siddhi).”
Let us go through the enchanting description of the Abode of Ambal as described in the Shloka. She is sitting in a palace surrounded by nine Avarnas (boundaries). This is the Sri Chakra, also known as Sri Yantra of Ambal. Sri Chakra might appear as mere lines and triangles, whereas this is precisely Ambal Herself. Certain sounds have divine power and thus we call them Mantras. Similarly, certain diagrams containing such triangles possess divine power and they are called Yantras. There are specific Mantras and Yantras for each form of Ambal. When She is Lalita or Kamakshi, it is Sri Vidya Mantra and the Yantra is Sri Chakra.
Sri Yantra or Sri Chakra is a form of mystical diagram (Yantra) used in Sri Vidya worship. It consists of nine interlocking triangles that surround a central point known as a Bindu (dot).This Bindu is Para Shakti. The triangles (outer boundaries) around this Bindu represent gigantic forts. In this Inner Apartment, Para Shakti (Kamakshi) in the form of Kameshvari is residing along with Kameshvara, the Brahmam. She is the absolute power. There are several Devatas around the other nine triangles, who are possessed with the respective assigned power. There are Guards called as Anima Siddhi, who are standing at the entrance gates of each triangle.
There are some enlightened souls called Siddhas, who perform many mystical psychic tasks. Such mystical or supernatural powers are bestowed by Anima Siddhis. There are eight kinds of Siddhis (Ashtama Siddhis). They are: ‘Anima’, ‘Mahima’, ‘Laghima’, ‘Prapti’, ‘Prakamyam’, ‘Ishitvam’, ‘Vashitvam’ and ‘Kamavasayanam’. Anima Siddhi is one in which one can become smaller than the smallest subatomic energy particle and enter inside or go through objects. Mahima Siddhi is one in which one can be as large as the Universe. Laghima Siddhi is one with which one can become any frequency of light and travel in light. In Prapti Siddhi, one can call any object forth from emptiness. With Prakamya Siddhi, one can fulfil any intended desire. With Ishita Siddhi, one can defy the laws of nature; he can walk on fire or water. Vashita Siddhi provides the power to stimulate and control actions of others. Above all these seven siddhis, there is the Kamavasayita Siddhi, which gives power to control one’s own mind and attain unlimited power to accomplish any mammoth task. This is the highest form of Siddhi, which is self-realisation. Unlike Kamavasayita Siddhi, all other Siddhis can be used for good or evil of others.
But there is something beyond good or bad, where the mind rests in absolute serenity and bliss. This becomes possible only when the mind is conquered and brought under control. Towards attaining this state, one should renounce all desires. Even Thayumanavar says, “One can accomplish anything under the sun with the bestowed powers. What is most difficult is to control one’s mind and thoughts and just remain without doing anything. Just being with your mind under control is the most difficult task. Thayumanavar calls this as the most incredible siddhi.
There are many Siddhas, who have obtained such powers and are using them selflessly for the wellbeing of the world. There are about 18 such Siddhars. Their actions might appear cranky or weird, but they perform miracles only for the benefit of people at large. These benefactors possessing such Siddhis are the ones who are standing at the entrance gate of Sri Chakra, abode of Kamakshi.
Imagine the immensity of the greatness of Ambal Herself! Such power of Ambal sometimes flows with uncontrollable zest, which is beyond the comprehension and forbearance of human beings. The power discharged in Tiruvanaikkaval, Trichy, is one such that was once non-bearable and fiery. It is our Acharya, Incarnation of Parameshvara Himself, who defused the velocity of Her power by invoking and channelising that power into Sri Chakra and Shiva Chakra. He turned these two chakras into two ear studs (Thadanga) and adorned Ambal with them. With that She became calm. Acharya did the same in Kanchipuram too. He placed a Sri Chakra in front of Kamakshi to calm Her when She was emanating fierce power. From then on, Ambal has turned supremely pleasant and showers Her grace on all!
The only non-changing substance is Brahmam, who is the base for all existence. We call this eternal absolute truth as ‘Sat’ (Existence). Mere existence is of no use. The consciousness that “I exist” adds
meaning to this very existence. Not knowing that one exists is equivalent to non-existence. Since Brahmam, who exists and is aware of its Sat (Existence), He is able to manifest into innumerable substances. When Sat (Brahmam) becomes consciously aware, it is called Chit (Consciousness).
Here, Sat is Ishvara and Chit is Ambal. On acquiring self- consciousness, there emerges a feeling of happiness, which is called Ananda. Here, Ishvara and Ambal – Kameshvara and Kamakshi, together become Sat-Chit-Ananda or Sachchidananda Brahmam. Brahmam and Brahma Shakti are inseparable. As how milk and its whiteness, flower and its fragrance, honey and its sweetness, and fire and its flame can never be separated, Ishvara and Ambal remain inseparable. Ardhanareeshvara Roopam depicts this Oneness; one half is Ishvara and the other half is Ambal.
Our Acharya appears to have not been convinced of this depiction. In His 23 rd Shloka of Saundarya Lahari, He says, “Hey Mother! Brahmam remains colourless and impeccably transparent; You have appropriated the left half of Shambu (As Ardhanareeshsvara). In that case, you should own only one part of the body. But, still feeling unsatisfied even after having appropriated the left half, You have invaded the right part too. That is why, you being Kameshvari, the entire form looks dense red with you possessing the entire body. You seem to have snatched away the Third Eye and Crescent Moon too, which are the belongings of Parameshvar!”
This interpretation of Acharya is meant to say that the action- less Brahmam transforms into a full-fledged form only to bestow Anugraha on devotees. In the 92 nd Shloka of Saundarya Lahari, Acharya gives an exemplary presentation of Kameshvari appearing in bright red. The literal meaning goes as: “You, along with Brahma Swaroopa Kameshvara, are sitting on a cot of which Brahma, Vishnu, Rudra and Ishvara are the four legs. But still, Kameshvara is not visible at all individually and separately. Your dashing crimson red passes through the lustrous transparent whiteness of Kameshvara, thereby He too is absorbed into bright red that makes Him appear as filled with erotic emotions”. Kamakshi’s Anugraha is so powerful!
As per the earlier Shloka (Shloka 23), Ambal also possesses the Third Eye and Crescent Moon on Her Head (As Parameshvara does). The Third Eye is in the form of fire (Agni); right eye is in the form of sun and left eye is like that of moon. All the three potential life-sources viz. fire, sun and moon – all have emerged only from Ambal. This is expressed in a highly entrancing poetic manner in the 48 th Shloka of Saundarya Lahari as given. “Your Right Eye representing Sun brings the day; your Left Eye, as that of Moon, creates night. Your Third Eye creates twilight, intersection of the day and night. That is why your Third Eye looks red as that of a half-blossomed lotus”.
Mooka Kavi also makes a mention of Ambal bearing the Crescent Moon on Her head in Mooka Pancha Shati, which contains 500 Shlokas. He touches upon this point in the Shloka starting with “Aishwaryam Indu Moule”, which means, “You are the wealth and treasure of Chandrasekar (Parameshvar)”! He says even Ishvara acquired Godliness only with the benevolence of Ambal! Even the first Shloka of Saundarya Lahari says, “Shiva just can’t even stir without the influence of Shakti”. She is the knowledge behind the conscious self-awareness of Ishvara. Only with the grace of Ambal will we ever comprehend the philosophy of omnipresent Parameshvara.
Only with Ambal’s influence can Parameshvara know Himself. At the same time, He is the Source for Her. She is Prakriti (Prakriti in Sanskrit means Nature), which appears inanimate; He is the Purusha, who provides potential life to Prakriti. (In Sanskrit the word “purusha” means enjoyer. The corresponding term is “prakriti.” Purusha dominates prakriti. The two terms also refer to a person and the field on which they act. Each individual is purusha at the local level, but in the higher scheme they are prakriti.) Prakriti is called as Maya and Ishvara is referred to as Mayi.
While referring to Kamakshi, the Treasure of Ishvara, Mooka Kavi says, “Prakriti engrossed with Ishvara, sparkling, adorned with ‘Budding Moon’ on the head, is crowned in the middle of Kanchipuram as the supreme philosophy of Veda”. He identifies the Crescent Moon in a whimsical way as ‘Budding Moon’ as that of Avatara-Child Jnyana Sambandhar, who had illustrated the Crescent Moon as “Unripe Moon (Mutra venn thingal)”. Not only is Ambal called Prakriti, or the power of Maya, She is the power of Shiva too. She is inseparable from Shiva. Both are whole and non-distinct ones. They are the epitome of Advaita, as the underlying message of Veda is Advaita. Mooka Kavi says, Kamakshi, in Kanchipuram, literally appears as the visual form of Advaita.
We go near Her as a Mother, whereas She is having the Third Eye and Crescent, which are parts of Father (Shiva). She is gifted with half body from Parameshvara for being a Pativrata (utmost devotion to husband). But if you look at Her closely, it appears as though she has gradually appropriated the whole body and made it Herself, says Saundarya Lahari. Out of devotional passion and poetic freedom, both Acharya and Mooka Kavi have praised Ambal in these enchanting ways. Ultimately, the underlying message is that She is absolute Brahma Shakti and there is absolutely no distinction between Her and Parameshvara.
While Acharya puts the blame on Ambal that She has stolen the body of Parameshvara, Neelakanda Dikshita has a totally opposite view. He says Ishvara has to be blamed for misappropriating the fame of Ambal! Parameshvara is commended for burning Manmatha (God of Love) with the Third Eye and kicking Yama (God of Death) with left leg. Dikshita says, “Amma! He has burnt Manmatha with his Third Eye; but that being in the centre of forehead, He has only 50% of share in that and you have 50% too! That at least is okay. At least half of the fame goes to Shiva. However, He is eligible for 0% share in kicking Yama, as the left leg with which Yama has been kicked is 100% yours!” This expression, apart from poetic beauty, brings out the fact that if we are blessed with Kamakshi, we can win over lust and death and reach Moksha.
Her eminence is beyond a human brain’s comprehension. This is the kind of Shakti, which stirs the static Brahmam. Saundarya Lahari, in 24 th Shloka, brings out the incomprehensible magnitude of Ambal’s eminence. Here is the literal meaning of the Shloka. “Just with the slightest movement of Her eyebrows, She mandates Brahma, Vishnu, Shiva, Ishvara and Sadashiva to carry out the five functions as assigned to them (Pancha Krithya)”. Brahma brings forth the Universe, Vishnu sustains and protects it, Rudra destroys it. Apart from these three duties, Ishvara carries out the fourth duty viz. Thirodhana or Thirobhava, which means concealment and revival. The fifth function of Anugraha is carried out by Sadashiva. Officers of all the five have to carry out their duties as per the mandate of the President, who is Ambal. These Officers cannot act on their own will. Ambal is the repository of all powers vested in them”
In another Shloka, Acharya says Brahma, Vishnu and Shiva are praying to Ambal by falling at Her Lotus feet with their hands folded over their heads as that of buds. Therefore, when we do archana to Ambal, the flowers also fall on the Heads of these Deities, apart on Ambal’s Feet, says Acharya. There is an intrinsic meaning in this connotation. It is that by just worshipping Ambal Herself, the Creator of all Devatas, one can beget the grace of all other Devas and Devatas.
In the 97 th Shloka, Acharya further signifies the eminence of Ambal. He says, “Amma! You are residing along with Parameshvara in the Innermost Apartment, which is surrounded by nine praharams (external boundaries). No one is worthy of going near the inner apartment; Indra and other Devas are waiting outside; Anima Siddhies themselves (spiritual and supernatural powers), who are your own guards, grant these Devas and Devatas eight psychic powers (Ashtama Siddhi).”
Let us go through the enchanting description of the Abode of Ambal as described in the Shloka. She is sitting in a palace surrounded by nine Avarnas (boundaries). This is the Sri Chakra, also known as Sri Yantra of Ambal. Sri Chakra might appear as mere lines and triangles, whereas this is precisely Ambal Herself. Certain sounds have divine power and thus we call them Mantras. Similarly, certain diagrams containing such triangles possess divine power and they are called Yantras. There are specific Mantras and Yantras for each form of Ambal. When She is Lalita or Kamakshi, it is Sri Vidya Mantra and the Yantra is Sri Chakra.
Sri Yantra or Sri Chakra is a form of mystical diagram (Yantra) used in Sri Vidya worship. It consists of nine interlocking triangles that surround a central point known as a Bindu (dot).This Bindu is Para Shakti. The triangles (outer boundaries) around this Bindu represent gigantic forts. In this Inner Apartment, Para Shakti (Kamakshi) in the form of Kameshvari is residing along with Kameshvara, the Brahmam. She is the absolute power. There are several Devatas around the other nine triangles, who are possessed with the respective assigned power. There are Guards called as Anima Siddhi, who are standing at the entrance gates of each triangle.
There are some enlightened souls called Siddhas, who perform many mystical psychic tasks. Such mystical or supernatural powers are bestowed by Anima Siddhis. There are eight kinds of Siddhis (Ashtama Siddhis). They are: ‘Anima’, ‘Mahima’, ‘Laghima’, ‘Prapti’, ‘Prakamyam’, ‘Ishitvam’, ‘Vashitvam’ and ‘Kamavasayanam’. Anima Siddhi is one in which one can become smaller than the smallest subatomic energy particle and enter inside or go through objects. Mahima Siddhi is one in which one can be as large as the Universe. Laghima Siddhi is one with which one can become any frequency of light and travel in light. In Prapti Siddhi, one can call any object forth from emptiness. With Prakamya Siddhi, one can fulfil any intended desire. With Ishita Siddhi, one can defy the laws of nature; he can walk on fire or water. Vashita Siddhi provides the power to stimulate and control actions of others. Above all these seven siddhis, there is the Kamavasayita Siddhi, which gives power to control one’s own mind and attain unlimited power to accomplish any mammoth task. This is the highest form of Siddhi, which is self-realisation. Unlike Kamavasayita Siddhi, all other Siddhis can be used for good or evil of others.
But there is something beyond good or bad, where the mind rests in absolute serenity and bliss. This becomes possible only when the mind is conquered and brought under control. Towards attaining this state, one should renounce all desires. Even Thayumanavar says, “One can accomplish anything under the sun with the bestowed powers. What is most difficult is to control one’s mind and thoughts and just remain without doing anything. Just being with your mind under control is the most difficult task. Thayumanavar calls this as the most incredible siddhi.
There are many Siddhas, who have obtained such powers and are using them selflessly for the wellbeing of the world. There are about 18 such Siddhars. Their actions might appear cranky or weird, but they perform miracles only for the benefit of people at large. These benefactors possessing such Siddhis are the ones who are standing at the entrance gate of Sri Chakra, abode of Kamakshi.
Imagine the immensity of the greatness of Ambal Herself! Such power of Ambal sometimes flows with uncontrollable zest, which is beyond the comprehension and forbearance of human beings. The power discharged in Tiruvanaikkaval, Trichy, is one such that was once non-bearable and fiery. It is our Acharya, Incarnation of Parameshvara Himself, who defused the velocity of Her power by invoking and channelising that power into Sri Chakra and Shiva Chakra. He turned these two chakras into two ear studs (Thadanga) and adorned Ambal with them. With that She became calm. Acharya did the same in Kanchipuram too. He placed a Sri Chakra in front of Kamakshi to calm Her when She was emanating fierce power. From then on, Ambal has turned supremely pleasant and showers Her grace on all!
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