Sri Kamakshi Vilasam
shree kaamaakshee vilaasam
svaamipushkarinee teertham' poorvasindhuh' pinaakinee |
shilaahradashchaturmadhyam' yaavat tund'eeramand'alam || 1 ||
madhye tund'eerabhoovri'ttam' kampaavegavatee dvayoh' |
tayormadhyam' kaamakosht'ham' kaamaakshee tatra vartate || 2 ||
sa eva vigraho devyaa moolabhootoಽdriraad'bhuvah' |
naanyoಽsti vigraho devyaa kaanchyaam' tanmoolavigrahah' || 3 ||
jagatkaamakalaakaaram' naabhisthaanam' bhuvah' param |
padapadmasya kaamaakshyaah' mahaapeet'hamupaasmahe || 4 ||
kaamakot'ih' smri'tah' soಽyam' kaaranaadeva chinnabhah' |
yatra kaamakri'to dharmo jantunaa yena kena vaa |
sakri'tvaaಽpi sudharmaanaam' phalam' phalati kot'ishah' || 5 ||
yo japet kaamakosht'heಽsmin mantramisht'aarthadaivatam |
kot'ivarnaphalenaiva muktilokam' sa gachchhati || 6 ||
yo vaset kaamakosht'heಽsmin kshanaardham' vaa tadardhakam |
muchyate sarvapaapeಽbhyah' saakshaaddevee naraakri'tih' || 7 ||
gaayatree mant'apaadhaaram' bhoonaabhisthaanamuttamam |
purushaarthapradam' shambhorbilaabhram' tam' namaamyaham || 8 ||
yah' kuryaat kaamakosht'hasya bilaabhrasya pradakshinam |
padasankhyaakramenaiva gogarbha jananam' labhet || 9 ||
vishvakaarananetraad'hyaam' shreemat tripurasundareem |
bandhakaasurasam'hantreem' kaamaaksheem' taamaham' bhaje || 10 ||
paraajanmadine kaanchyaam' mahaabhyantara maargatah' |
yoಽrchayet tatra kaamaaksheem' kot'ipoojaaphalam' labhet |
tatphalotpannakaivalyam' sakri't kaamaakshee sevayaa || 11 ||
tristhaananilayam' devam' trividhaakaaramachyutam |
pratilingaagrasam'yuktaanaam' bhootabandham' tamaashraye || 12 ||
ya idam' praaturutthaaya snaanakaale pat'hennarah' |
dvaadashashlokamaatrena shlokoktaphalamaapnuyaat ||
|| iti shree kaamaakshee vilaase trayovim'she adhyaaye shreekaamaakshee maahaatmyam' sampoornam ||
Meaning
1. The sacred Svamipushkarini tirtha and the eastern Sindhu region extend up to the rocky lakes and the Tundira circle; within this sanctified area lies the chamber (koshtha) where Kamakshi dwells.
2. At the centre are two rapidly vibrating Tundira-circles; between them stands the Kamakoshtha (the sanctum or cavity) where Goddess Kamakshi resides.
3. That form is the primordial (mulabhuuta) image of the Goddess — a mountain-like divine idol; there is no other image like this Kanchi icon.
4. The Kamakshi icons (the lotus-formed deities) are established at the navel-region of the world; we worship her lotus-feet and her great seat (mahapeetha).
5. This deity is called “Kamakoti” — by whose action Dharma prevails among beings; even a single proper act yields results multiplied a crorefold.
6. Whoever chants the deity-mantra in that Koshtha attains, by crores of merits, liberation and reaches the realm of Mukti.
7. Even one who dwells there briefly or sits for a moment is freed from all sins — the Goddess herself appears in human form to protect.
8. The Gayatri (manta) placed in the sacred mantapam and the excellent grotto is praised; the hymn salutes the luminous presence of the deity.
9. Performing pradakshina around the Kamakoshtha in counted steps (according to the scriptural number) grants the merit equivalent to birth in a cow’s womb (i.e., auspicious rebirth).
10. I worship Tripurasundari — the world’s enlivening eye — the slayer of bandhaka-asura, and adore Kamakshi who destroys bondage.
11. On the day of deliverance from rebirth, if one properly worships Kamakshi at Kanchi’s inner way, one gains the merit of crore-fold worship; repeated service of Kamakshi bestows Kaivalya (liberation).
12. The chapter concludes by noting: whoever, at dawn after bathing, recites these twelve verses will obtain the fruit promised by the verses — the specific merits of the stanzaal injunctions.
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Summary:
The Sri Kamakshi Vilasam chapter maps the sacred geography of Kamakshi’s sanctum and explains the extraordinary potency of worship performed there. It states that mantra-japa and prescribed circumambulation (and even brief presence) of that koshtha yield immense spiritual merit — liberation, protection, and auspicious rebirth. The text underscores that sincere devotion, timely ritual (such as morning recitation), and connection to the Kanchi Mula-image lead to highest fruits including Kaivalya and freedom from sin.
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