Query on a Sarasvati kriti

[Guest guest]

This is a kriti by Mysore Vasudevachar on Goddess Sarasvati. The Pallavi

says:

 

mAmavatu shrI sarasvati kAmakOTi pITha nivAsini

 

What is significance of kAkOTi pITha in this line?

(this is a query that has been raised in another website. I thought this

could be answered by experts of this list).

 

The rest of the kriti::

 

Anupallavi

kOmaLakara sarOja dhrta vINA sImAtIta vara vAGvibhUSaNa

(mAmavatu)

CaraNam

rAjAdhi rAja pUjita caraNa rAjIva nayana ramaNIya vadana

madhyamakAlam: sujana manOratha pUraNa catura nijagaLa shObhita maNimaya

hAra

aja bhava vandita vAsudEva caraNArpita sakala vEda sAra

(mAmavatu)

[Guest guest]

, "Aarathi Sankaran" <aarathisankaran> wrote:

> This is a kriti by Mysore Vasudevachar on Goddess Sarasvati. The

Pallavi

> says:

>

> mAmavatu shrI sarasvati kAmakOTi pITha nivAsini

>

> What is significance of kAkOTi pITha in this line?

> (this is a query that has been raised in another website. I thought

this

> could be answered by experts of this list).

>

 

I can think of three reasons and I prefer the third one.

 

1) dIxitar calls kAmAxI as shAradA ramA nayane. That SHE has

saraswatI and laxmI as HER eyes. That way saraswatI is established in

kAmakoTi pITha.

 

2) Author sees no difference between sarasvatI and kAmAxI. 702 name

of lalita sahasranAma is sarasvatI. There is a textual support. The

deity in question kAmAxI transcends the three forms laxmI, sarasvatI

and pArvatI, and can be identified with any one of them. Also note

that laxmi 108, calls HER kAmAxI.

 

3) Author must have had a anubhavam or direct experience of HER as

sarasvati while worshipping HER in kAmakoTI pITha. This might have

happened just to satify his preference.

 

I favor the third. And all my three guesses may be wrong.