Prologue:- Mahā Kālī is the aspect of the Divine Mother Śakti, representing time and also the timeless bliss of the deep meditative samādhi state called Turīya. She is the darkness from which emerges the light and is also referred by the epithet Kālarātrī, the dimension beyond time where nothing exists, not even time, matter or space - only pure bliss, which is Mahā Kālī. Just as all colors combine into black, She is perceived as dark in complexion as the entire Creation merges into Her, during the stage of annihilation or pralaya, the Great Crunch.
Guhya Kālī is a very secretive aspect of Kālī, Who is highly praised in the Mahā Kāla Saṃhita. An aspect of Guhya Kālī is Kāmakalā Kāli, Whose desire and action is the destruction of ignorance and granting of liberation. She is depicted as red in color, and Her meditative verses are gross in description. The inner meaning and objective is to rise beyond the body and the physical realm we live in and witness the beyond, which is Herself in the state of pure bliss. She is the path and action to attain liberation. Kāmakalā also represents śiva-śakti-aikya or the union of the static and dynamic aspects of the super-consciousness.
The entire English translation is posted in the article describing Her dhyāna. The verses are posted below with the translation at the individual verse level. It is not necessary to read all the verses for Her mantra japa, but it is more important to understand the meaning of Her dhyāna and contemplate upon it, before reciting the mantra.
dhyānam-asyāḥ pravakṣyāmi kuru cittaikatānatām ।
udyad-ghanā-ghanā-śliṣyaj-javā-kusuma-sannibhām ॥ 1 ॥
ध्यानमस्याः प्रवक्ष्यामि कुरु चित्तैकतानताम् ।
उद्यद्घनाघनाश्लिष्यज्जवाकुसुमसन्निभाम् ॥ १ ॥
Let us pray to the Divine Mother Śrī Kāmakalā Kālī with single pointed devotion and concentration. She is like the rising sun swiftly moving across the clouds and depositing a reddish hue, as well as, like the appearance of a cluster of red hibiscus flowers.
The red color signifies activity as She conceives the entire Creation and sustains it through Her various energies called śaktis and finally, She leads us on the path of liberation.
matta-kokila-netrābhāṃ pakva-jambū-phala-prabhām ।
sudīrgha-prapadā-lambi-visrasta-ghana-mūrddhajām ॥ 2 ॥
मत्तकोकिलनेत्राभां पक्वजम्बूफलप्रभाम् ।
सुदीर्घप्रपदालम्बिविस्रस्तघनमूर्द्धजाम् ॥ २ ॥
She is also like the deep red eyes of an overjoyed cuckoo bird and also like a ripened red rose apple plant. Her loosened, disheveled tresses of hair reach her feet.
She is the deep seated inner joy or pure bliss and also the deep sense of satisfaction and joy that we can perceive. The loosened hair signifies Her reach to the depths of Creation and signifies Her omniscience.
jvalad-aṅgāravac-choṇa-netra-tritaya-bhūṣitām ।
udyac-chārada-sampūrṇa-candra-kokanadānanām ॥ 3 ॥
ज्वलदङ्गारवच्छोणनेत्रत्रितयभूषिताम् ।
उद्यच्छारदसम्पूर्णचन्द्रकोकनदाननाम् ॥ ३ ॥
She is three-eyed with the eyes resembling burning coals red in color. Her appearance is like the rising full moon red in color and also like that of a blossomed red lotus flower.
The ājñā cakra is signified here and the blossoming of higher consciousness that leads us towards self-realization.
dīrgha-daṃṣtrā-yugodañcad-vikarāla-mukh-āmbujām ।
vitasti-mātra-niṣkrānta-lalaj-jihvā-bhayānakām ॥ 4 ॥
दीर्घदंष्त्रायुगोदञ्चद्विकरालमुखाम्बुजाम् ।
वितस्तिमात्रनिष्क्रान्तललज्जिह्वाभयानकाम् ॥ ४ ॥
She has two long protruding upper teeth appearing like lotus petals. She has a protruding and lolling tongue, about half a cubit (8 inch) long, sporting a terrific appearance, causing great fear.
The white protruding teeth signify the sattvic guṇa (peaceful, non-violent, blissful temperament). The red lolling tongue signifies the rajasic (passion, activity, desire) nature. She uses the tongue to swallow the innumerable thoughts and desires we have (represented as the asura Raktabīja in the Devi Mahatmyam) and ultimately lead us to self-realization and true bliss.
vyāttāna-natayā dṛśya-dvā-triṃśad-danta-maṇḍalām ।
nirantaraṃ vepamānottam-āṅgāṃ ghora-rūpiṇīm ॥ 5 ॥
व्यात्ताननतया दृश्यद्वात्रिंशद्दन्तमण्डलाम् ।
निरन्तरं वेपमानोत्तमाङ्गां घोररूपिणीम् ॥ ५ ॥
She has a wide gaping mouth with the jaws dropping downward and all her thirty-two teeth becoming visible. Her entire body is vibrating vigorously lending to Her terrifying appearance.
The wide gaping mouth is to tear into our internal enemies such as anger, pride, ego, mind and even our physical, astral and causal bodies, housing our accumulated karma of past and current lifetimes. Her vibration is the pulsation of time, signifying the events to come and also reminding us of the time gone past.
aṃs-āsakta-nṛ-muṇḍ-āsṛk pibantīṃ vakra-kandharām ।
sṛkka-dvandva-sravad-rakta-snāpitoroja-yugmakām ॥ 6 ॥
अंसासक्तनृमुण्डासृक् पिबन्तीं वक्रकन्धराम् ।
सृक्कद्वन्द्वस्रवद्रक्तस्नापितोरोजयुग्मकाम् ॥ ६ ॥
Her shoulders carry a garland of human skulls wrapping around Her front, and She bends to drink the blood dripping from the mouths of the skulls, giving Her a bent-neck appearance. The blood seems to be wetting Her all the way to the breasts and the chest region.
Sucking up the blood indicates the transformation of the physical body to the elements of nature. The skulls around Her neck and chest indicate the letters and sounds of the Sanskrit alphabet, and all the various śaktis and mātṛkās that are invoked by the pronunciation of the alphabet. She is the destroyer who also brings about the transformation of the organic matter to the base elements of fire, air, water, ether and earth. She is also the Creator, who will once again seed the conscience in new bodies and is also the Sustainer, Who nourishes the Creation.
urojā-bhoga-saṃsakta-sampatad-rudhiroccayām ।
saśīt-kṛti-dhayantīṃ tal-lelihāna-rasajñayā ॥ 7 ॥
उरोजाभोगसंसक्तसम्पतद्रुधिरोच्चयाम् ।
सशीत्कृतिधयन्तीं तल्लेलिहानरसज्ञया ॥ ७ ॥
The oozing blood falling on Her chest is adding to Her red complexion as She relishes the blood. She is uttering a murmuring sound, darting Her tongue out and slurping up the blood.
She seeds all the known forms of sound and they emanate from Her aspect as Śabda Brahman, the super-consciousness descended as sound. She is the cause of all transformation – body to matter, matter to body, as well as the ascent of the subtle individual consciousness to the universal super-consciousness.
lalāṭe ghana-nārāsṛg-vihit-āruṇa-citrakām ।
sadyaś-chinna-galad-rakta-nṛ-muṇḍa-kṛta-kuṇḍalām ॥ 8 ॥
ललाटे घननारासृग्विहितारुणचित्रकाम् ।
सद्यश्छिन्नगलद्रक्तनृमुण्डकृतकुण्डलाम् ॥ ८ ॥
Her forehead is adorned with human blood giving Her a reddish glowing picturesque appearance. She is adorned with earrings of instantly and freshly severed human heads.
The human heads signify such traits as ego, pride, and mind, which are our internal enemies that She consumes to finally liberate us. Unless one conquers the internal enemies, the divinity within us in the form of consciousness, does not ascend and one cannot attain self-realization and proceed towards liberation, from the cycle of life and death and attain permanent unity with the Divine Mother.
śruti-naddha-kac-ālambi-vataṃsa-lasad-aṃsakām ।
sravad-asr-aughayā śaśvan-mānavyā muṇḍa-mālayā ॥ 9 ॥
श्रुतिनद्धकचालम्बिवतंसलसदंसकाम् ।
स्रवदस्रौघया शश्वन्मानव्या मुण्डमालया ॥ ९ ॥
Her shining hair locks around the ears are hanging down till the shoulders and are like a ring-shaped ornament. The ever flowing blood from the human head earrings, adds to the redness and presents a horrific sight. She also sports a garland of human skulls.
She does not tire in Her efforts of transformation. She will continue forever to destroy the internal evils that have taken a seat in us.
ākaṇṭha-gulpha-lambiny-ālaṅkṛtāṃ keśa-baddhayā ।
śvetāsthi-gulikā-hāra-graiveyaka-mahojjvalām ॥ 10 ॥
आकण्ठगुल्फलम्बिन्यालङ्कृतां केशबद्धया ।
श्वेतास्थिगुलिकाहारग्रैवेयकमहोज्ज्वलाम् ॥ १० ॥
The garland of dazzling white skulls extends from the throat to the knees and also ties Her disheveled hair falling from the head to the feet, giving Her a frightening appearance. She also wears a white necklace of balls made from bones enhancing Her dazzling appearance.
Her frightening appearance is a reminder that the physical world and the material joys that we enjoy are not permanent. Unless we make efforts towards spiritual transformation, there is a great danger ahead and at some point of time that suffering is imminent. Her hair in this context corresponds to Her reach from top to bottom. She gets to everyone, no matter how high or low they maybe in the strata of society or physical location. She is present everywhere and She is also like the gravitational force that exists everywhere.
śava-dīrghāṅgulī-paṅkti-maṇḍitoraḥ-sthala-sthirām ।
kaṭhora-pīvarottuṅga-vakṣoja-yugalānvitām ॥ 11 ॥
शवदीर्घाङ्गुलीपङ्क्तिमण्डितोरःस्थलस्थिराम् ।
कठोरपीवरोत्तुङ्गवक्षोजयुगलान्विताम् ॥ ११ ॥
The five long fingers of corpses adorn Her thighs as bracelets. She appears well-endowed and curvaceous, with a large and firm bosom.
The five fingers represent the pañca-tattva or five natural cosmic elements such as fire, earth, air, water and ether. She is the Creator and She is present in all of them. She as the Divine Mother, is also the sustainer, who provides nourishment to the entire Creation.
mahā-mārakata-grāva-vedi-śroṇi-pariṣkṛtām ।
viśāla-jaghanā-bhogām-ati-kṣīṇa-kaṭi-sthalām ॥ 12 ॥
महामारकतग्राववेदिश्रोणिपरिष्कृताम् ।
विशालजघनाभोगामतिक्षीणकटिस्थलाम् ॥ १२ ॥
She is embellished with a large emerald stone ring ornament around Her hips. Her buttocks and hips are very broad and the waist is very slender, making Her look very enticing.
She charms the entire Creation and is the cause of the virtual cosmic reality called Mahāmāyā. We are all lost in the Creation by accepting it as the reality, while the real Truth and true bliss is nothing but Her and She is pure consciousness at its highest level.
antra-naddh-ārbhaka-śiro-valat-kiṅkiṇi-maṇḍitām ।
supīna-ṣoḍaśa-bhujāṃ mahā-śaṅkh-āñjad-aṅgakām ॥ 13 ॥
अन्त्रनद्धार्भकशिरोवलत्किङ्किणिमण्डिताम् ।
सुपीनषोडशभुजां महाशङ्खाञ्जदङ्गकाम् ॥ १३ ॥
She is adorned with anklets of tinkling bells made of children heads interwoven with intestines. She has very long sixteen arms, anointed with the human temporal bones and other organs.
She is the Divine Mother and is the cause of Creation. She holds the entire Creation close to Herself and takes care of all its needs, which also includes transformation through destruction. Her arms indicate all Her means and tools that shape the Creation, Sustenance and its Destruction. She is present in everyone and is everywhere.
śavānāṃ dhamanī-puñjair-veṣṭitaiḥ kṛta-kaṅkaṇām ।
gratitaiḥ śava-keśa-srag-dāmabhiḥ kaṭi-sūtriṇīm ॥ 14 ॥
शवानां धमनीपुञ्जैर्वेष्टितैः कृतकङ्कणाम् ।
ग्रतितैः शवकेशस्रग्दामभिः कटिसूत्रिणीम् ॥ १४ ॥
She is adorned with wrist rings (bangles) made of nerves and veins, taken from dead corpses. She has a waist band of braided locks of hair derived from corpses.
This is to represent that She is in our blood, veins and every nerve of our body. She is present inside and outside the body as well and is everywhere. She is the cause of all the support mechanisms that the entire Creation uses for its existence. Acknowledging that we are but Her and not our own selves identified by our ego, helps us reach towards self-realization.
śava-pota-kara-śreṇī-grathanaiḥ kṛta-mekhalām ।
śobhamān-āṅgulīṃ māṃsa-medo-majj-āṅgulīyakaiḥ ॥ 15 ॥
शवपोतकरश्रेणीग्रथनैः कृतमेखलाम् ।
शोभमानाङ्गुलीं मांसमेदोमज्जाङ्गुलीयकैः ॥ १५ ॥
She is adorned with a chain of young dead animal paws strung together, along Her hips. Her beautiful fingers are adorned with rings made of meat, brain and bone marrow fused together.
She is present not only in the human beings, but also in the entire Creation. She is in the birds, animals, fish and every organic and inorganic matter. It is only Her and nothing else. Due to the veil of Māyā, we are unable to perceive Her true reality. We also cannot truly perceive Her through the faculty of our senses, but can only do so with our consciousness, when it ascends to the higher levels.
asiṃ triśūlaṃ cakraṃ ca śaram-aṅkuśam-eva ca ।
lālanaṃ ca tathā kartrīm-akṣamālāṃ ca dakṣiṇe ॥ 16 ॥
असिं त्रिशूलं चक्रं च शरमङ्कुशमेव च ।
लालनं च तथा कर्त्रीमक्षमालां च दक्षिणे ॥ १६ ॥
She holds a sword, trident, cakra, quiver of arrows, an elephant goad, a venomous animal resembling a mouse, and a rosary of rudrākṣamālā or a chain made of bones in Her right hands.
Her weapons represent various actions that She performs to take care of the Creation. The sword slashes our ego, the trident represents the triads such as the physical, astral and causal bodies, which need to be transcended, in order to perceive Her in Her true glory. The cakra cuts through the toughest of karmas. The arrows pierce our cakras and help us ascend spiritually. The elephant goad controls our toughest obstacles, as well as calm the rash of emotions, that may beset us at times. The mouse like creature represents Her ability to cut through all knots, especially the spiritual knots that block the flow of the dormant Kuṇḍalini energy. The rosary is the means of attaining Her grace through mantra japa and meditation.
pāśāṃ ca paraśuṃ nāgaṃ cāpaṃ mudgaram-eva ca ।
śivā-potaṃ kharparaṃ ca vas-āsṛṅ-medas-ānvitam ॥ 17 ॥
पाशां च परशुं नागं चापं मुद्गरमेव च ।
शिवापोतं खर्परं च वसासृङ्मेदसान्वितम् ॥ १७ ॥
In Her left hands, She holds a noose, axe, a snake, bow, hammer, a small jackal cub, skull filled with blood, fat and marrow.
The noose brings back those who are lost in the material world back to the spiritual reality. The axe is to sever toxic relationships and habits, eradicate diseases and enemies. The snake represents the inherent and dormant Kuṇḍalini energy that is awakened by Her grace. The bow pairs up with the arrows in inducing love, passion and helps in the procreation activities. The hammer shapes the terrain and helps with the Sustenance. The jackal cub is for scavenging the dead organic matter and its transformation to the natural elements. The skull with the organic matter is representative of Creation as well as the continuous life and death cycle, which is the order of the divine, enforced as the law of karma.
lambat-kacaṃ nṛ-muṇḍaṃ ca dhārayantīṃ sva-vāmataḥ ।
vilasan-nūpurāṃ devīṃ grathitaiḥ śava-pañjaraiḥ ॥ 18 ॥
लम्बत्कचं नृमुण्डं च धारयन्तीं स्ववामतः ।
विलसन्नूपुरां देवीं ग्रथितैः शवपञ्जरैः ॥ १८ ॥
Her garments are adorned with hanging human skulls swaying to the left. Her feet and toes are garnished with anklets and toe rings made of skeletal ribs of corpses.
We have no other means, but to cling on to Her through any means such as, devotion, prayer, mantra japa, meditation or just good karmic deeds, to obtain Her grace. She will crush our ego and pride as and when necessary, to once again rein us in towards Her path. We are the iron filings and She is the magnet.
śmaśāna-prajvalad-ghora-citāgni-jvāla-madhyagām ।
adho-mukha-mahā-dīrgha-prasupta-śava-pṛṣṭhagām ॥ 19 ॥
श्मशानप्रज्वलद्घोरचिताग्निज्वालमध्यगाम् ।
अधोमुखमहादीर्घप्रसुप्तशवपृष्ठगाम् ॥ १९ ॥
She is present in the raging fires of a crematorium and is standing on the back of a swollen corpse, which is in a deep sleeping pose.
She is the power of transformation and is not a physical form made of matter, which can burn. She is eternal and exists at all times and at every place. She is the consciousness that exists beyond the body and gets reinserted into another physical body, as per accrued karma.
vaman-mukh-ānala-jvālā-jāla-vyāpta-digantarām ।
protthāyaiva hi tiṣṭhantīṃ pratyālīḍha-pada-kramām ॥ 20 ॥
वमन्मुखानलज्वालाजालव्याप्तदिगन्तराम् ।
प्रोत्थायैव हि तिष्ठन्तीं प्रत्यालीढपदक्रमाम् ॥ २० ॥
Fires emerging from Her mouth are spreading across the entire space paradigm in all directions. She takes a stance of extending Her left foot forward and drawing back Her right foot.
She is the fire of transformation that sweeps across the entire Creation and helps in the material as well as spiritual transformation. It is symbolic of the burning of karmas leading us to liberation. The left foot forward represents the vāma mārga or the left hand path, which is very popular amongst the worshippers of the Divine Mother Kāli. The vāma mārga also represents the worship of the Divine Feminine (Mother) as the ultimate singular reality – Brahman.
vāma-dakṣiṇa-saṃsthābhyāṃ nadantībhyāṃ muhurmuhuḥ ।
śivābhyāṃ ghora-rūpābhyāṃ vamantībhyāṃ mahānalam ॥ 21 ॥
वामदक्षिणसंस्थाभ्यां नदन्तीभ्यां मुहुर्मुहुः ।
शिवाभ्यां घोररूपाभ्यां वमन्तीभ्यां महानलम् ॥ २१ ॥
From time to time, She raises Her left or right foot roaring and vibrating in jubilation. She is surrounded by two jackals appearing like fiery spewing burning coals and lending a horrific appearance.
She is pleased with devotion and Her devotees may choose either the left handed vāma mārga or the ritualistic dakṣiṇa mārga. Her grace and agents will devour through all karma and elevate us spiritually.
vidyud-aṅgāra-varṇābhyāṃ veṣṭitāṃ parameśvarīm ।
sarvadaiv-ānulagnābhyāṃ paśyantībhyāṃ maheśvarīm ॥ 22 ॥
विद्युदङ्गारवर्णाभ्यां वेष्टितां परमेश्वरीम् ।
सर्वदैवानुलग्नाभ्यां पश्यन्तीभ्यां महेश्वरीम् ॥ २२ ॥
The two jackals which surround Her, are endowed with electricity and heated charcoals. They are always watching and attending on Śrī Kāmakalā Kālī.
She has at Her disposal, powers that can burn karmas to cinders at the subliminal level, and also completely eliminate all negativity and enemies at the material level.
atīva bhaṣam-ānābhyāṃ śivābhyāṃ śobhitāṃ muhuḥ ।
kapāla-saṃsthāṃ mastiṣkaṃ dadatīṃ ca tayordvayoḥ ॥ 23 ॥
अतीव भषमानाभ्यां शिवाभ्यां शोभितां मुहुः ।
कपालसंस्थां मस्तिष्कं ददतीं च तयोर्द्वयोः ॥ २३ ॥
She feeds the two howling jackals surrounding Her at all times, with the severed heads stored in a cup made of skulls. The feeding continues in a cyclic manner and never stops.
She is incessantly preoccupied with the activities of Creation, Preservation and Destruction. This cycle never stops and continues continuously. The feeding of the jackals is symbolic of the transformation of the organic matter to its intrinsic elements and recycling for reuse.
digambarāṃ mukta-keśīm-aṭṭahāsāṃ bhayānakām ।
saptadhā naddha-nārāntra-yoga-paṭṭa-vibhūṣitām ॥ 24 ॥
दिगम्बरां मुक्तकेशीमट्टहासां भयानकाम् ।
सप्तधा नद्धनारान्त्रयोगपट्टविभूषिताम् ॥ २४ ॥
She is minimally dressed and has disheveled hair and laughs menacingly creating great fear. She is adorned with seven knots of human intestines bound together. She looks horrific in appearance.
She is infinite and cannot be clothed literally, as She is also subtle and is pure consciousness. She is in the form of all wavelengths and frequencies represented by Her incessant laughter, evoking all sounds represented by the Mātṛkā goddesses. The seven knots represent the seven cakras wound around the spine through which the spiritual latent force called Kuṇḍalini traverses through.
saṃhāra-bhairaveṇaiva sārddhaṃ sambhogam-icchatīm ।
ati-kāmāturāṃ kālīṃ hasantīṃ kharva-vigrahām ॥ 25 ॥
संहारभैरवेणैव सार्द्धं सम्भोगमिच्छतीम् ।
अतिकामातुरां कालीं हसन्तीं खर्वविग्रहाम् ॥ २५ ॥
The Divine Mother Śrī Kāmakalā Kālī, is overjoyed and elated in Her union with Saṃhāra Bhairava, Which is Her cherished desire. She appears to be of shorter stature, when laughing incessantly and wildly.
The union of Śiva and Śakti is the coming together of the static and dynamic aspects of the super-consciousness leading to pure bliss. This is experienced after the individual consciousness merges into the dynamic superconsciousness, which is nothing but Her. She stoops to pick us up and take us into Her lap, to experience the true bliss of the union.
koṭi-kālānala-jvālā-nyakkārodyat-kalevarām ।
mahā-pralaya-koṭyarkka-vidyud-arbuda-sannibhām ॥ 26 ॥
कोटिकालानलज्वालान्यक्कारोद्यत्कलेवराम् ।
महाप्रलयकोट्यर्क्कविद्युदर्बुदसन्निभाम् ॥ २६ ॥
During the great crunch called pralaya, when the multi-dimensional multi-verse collapses with infinite energies coming together like great lightnings and infinite fires from all the suns, raging and burning everything to cinders, She remains without any impact as a witness.
This is the same as the Saundarya Lahari śloka 26. She is cause and source of all powers and śaktis, which dissolve into Her, at the time of the great crunch, which is also the process of involution of the Creation into the source, which is Her.
kalpānta-kāriṇīṃ kālīṃ mahā-bhairava-rūpiṇīm ।
mahābhīmāṃ durnirīkṣāṃ sendrairapi surāsuraiḥ ॥ 27 ॥
कल्पान्तकारिणीं कालीं महाभैरवरूपिणीम् ।
महाभीमां दुर्निरीक्षां सेन्द्रैरपि सुरासुरैः ॥ २७ ॥
She ends the entire cycles of time called yugas (epochs) between each annihilation. She is Kālī the consort and power of Mahā Bhairava. She is enormous and extremely difficult to be conceived, even by the mighty celestials like Indra and the surās and their cousins, the asurās.
She is infinite and pure bliss. She is timeless and beyond all the dimensions. She is impossible to be fully conceived and can only be perceived by our consciousness.
śatru-pakṣa-kṣaya-karīṃ daitya-dānava-sūdanīm ।
cintayed-īdṛśīṃ devīṃ kālī kāmakalābhidhām ॥ 28 ॥
शत्रुपक्षक्षयकरीं दैत्यदानवसूदनीम् ।
चिन्तयेदीदृशीं देवीं काली कामकलाभिधाम् ॥ २८ ॥
She is the destroyer of all enemies, the vanquisher of the extra dimensional daityas and dānavas.
Let us meditate upon the qualities of Devī Kāmakalā Kālī to attain liberation.
She eliminates all enemies, internal and external, burns the karmas and all our bodies – physical, astral and causal and liberates the individual conscience to unite into Her.
This article is written by Krishna Vallapareddy.
January 12, 2019 12:05 AM
Thanks for explaining the inner understanding of Maa's Dhyan verses. It's like ignorance dispelled by such an unconventional approach. Feeling blessed to read this interpretation. Thanks once again.
January 14, 2019 11:38 AM
Thanks for publishing the above article. After reading it I came to know the importance of image of kali maa along with mothers weapons. Till today I didn't know the spiritual significance of kali maa. It has opened my eyes and gave me thrilling knowledge. I sincerely thank for sharing this rare and great article for spiritual aspirants sir. I pray lalitha maa to give you more strength to unravel many more mysteries. Looking forward for more articles from your side.
August 23, 2020 07:17 PM
Hello sir, namaste! This dhyana shloka is hard to pronounce. Also as Maa is form less, can we skip chanting this shloka and just meditate on her imagining a light? Or is it compulsory to meditate on the form mentioned in Dhyana Shloka?
August 24, 2020 07:45 AM
It is best to meditate upon the meaning of the verses and engage the mind upon it. If you are able to focus on a light and remain still, then that is fine as well. If you are performing japa, then you can recite a couple of verses and contemplate upon the Divine Mother. It is most important that we focus upon Her while chanting the mantra and not on our desires or anything else.
May 23, 2021 11:55 PM
Hello sir, I want to say thank you so much for this article, your explanation changed my life. I really thank God, that bring me to read this. This article changed my little world, make me understand Hindu more than before and make me to have a reason to live. Thank you so much, you just helped me.
May 25, 2021 12:24 AM
Please do not lose hope on life for any reason. It is very important to strive for self-realization by following any path that suits us best. Please do browse and look out for articles that can help you advance in your spiritual path and open up the mind to various possibilities of realizing the Divine within and without.
May 25, 2021 02:37 AM
OMG, you reply me. Thank you so much. This article make me back to the path again. Thank you all that make this website. Now, i’ve got the hope back again. I hope someday i’ll find the path back to God and find the good guru that lead me, so i live outside India,Thailand, in this country that's so hard to find the Hindu guru and get knowledge of Hinduism. COVID 19 makes everything worse. But I won’t lost the hope again. Thank you for encouraging me. I brought “ Sri lalitha sahasranam’ by V Ravi, e-book, and start to read already. I see a ray of hope in the distance already.
May 25, 2021 11:12 PM
This book is very useful and highly recommended. It will open up the world of tantra to you. Please feel free to browse the various articles and gain as much knowledge as you seek. You can always consider seeking a distance initiation if that suits you. Finding a good knowledgeable and experienced local guru is definitely preferable.
December 03, 2021 09:07 AM
Lalita and Guhya Kali are like two sides of same coin. The two sides of the coin are supreme but you will need flip that coin some times.
April 29, 2023 11:04 PM
Is Jvālāmukhi Kāmakalā Kālī? Are they possibly one and the same, like the first four Mahavidyas are sometimes called as one & identical (this conjecture if followed logically would include the Kāmakalārupa, nama 322, and therefore calling Jvālāmukhi the same would also identify her as the singular Dēvī who is Parvati in our solar system, and who was Sati. Therefore, the svarupa of these goddesses worshipped by different names may be Mahāmāyā. Does that follow?) this is the page that led to this wild speculation: https://shivashakti.com/jvala
August 02, 2023 07:08 AM
Śrī Jvālāmukhī is associated with Śrī Bagalāmukhī and could be an attribute of Śrī Guhyakālī. To the best of my knowledge, She is not a form of Guhyakālī.
July 31, 2023 04:07 PM
Namaskar! This is a wonderful website and the team is doing a great job. Thanks for the content you have published. just one request, if you could write something on the Shri Sarvasamrajyamedhakaliswarup Kakaratmaka sahastranaam stotra of the Devi Kali. especially the initial verses, the introductory verses where Devi Kali describes the stotra and Dhyan verses. thanks in advance. Regards
August 02, 2023 08:08 AM
Maybe in the future we will consider it. At this point of time we are not looking at any Sahasranāmas. A sincere suggestion is NOT to follow a Stotra or mantra purely on the basis of benefits ascribed to it, however tempting they may sound. Such an approach usually doesn't work and leads to a big disappointment.
January 30, 2024 08:01 AM
Śrī Krishnaji, are there any publicly available original texts on Saṃhāra Bhairava, or guru’s exegesis about the same?
March 13, 2025 06:03 PM
Namaskaaram friends! There seems to be some deep legendary connections between Bagalāmukhi, Narasimha, Hanuman, Kuja Deva, and perhaps Rudra and Skanda. If that is so, is Kamakala Kali the major thread? Bagalāmukhi and some related yantra śaktis appear prominently in Kamakala Kali‘s Khadgamala, for example, and one of the great nyasa procedures of the most beautiful and ferocious empress involves placing 51 forms of Narasimha all over the body, to put the sadhaka in her form. What are the meanings of this?
March 14, 2025 01:03 AM
Namaste Nesh. You seem quite interested in this Goddess Kāmakalā Kālī. Let me clarify your doubts about her. Fire is of the nature of Cause; the Sun is of the nature of Effect; the Moon is of the nature of Cause-Effect. Realize that the Moon is Cause and Effect simultaneously. Realize that the Moon always has a bright half and a dark half, no matter what phase it is in. The bright and dark part is the Fire (Cidagni or Soul Spark) reflected on the Earth as Cause and Effect. The one who is Fire/Cidagni as the “Cause” and the bright part of the Moon is called Lalitā. The one who is Fire/Cidagni as the “Effect” and the dark part of the Moon is called Kāmakalā Kālī. Both are Supreme Queens because they are born of Fire, but Lalitā is above Kāmakalā Kālī because Fire as Cause is superior to Fire as Effect. Lalitā and Kāmakalā Kālī are the highest authorities below Aruṭperuñjōti and Grace Shakti. They guard the door of what is higher. Lalitā rules the Night and Kāmakalā Kālī rules the Day. Lalitā is the Feminine Fire and Kāmakalā Kālī is the Masculine Fire. Lalitā is the transcendental Fire that gives rise to the entire Creation and Kāmakalā Kālī is the Fire immanent and hidden in the Creation that penetrates the Transcendental Fire that is Lalitā. If you observe what I have said well you will see that there is a mutual penetration between Lalitā and Kāmakalā Kālī. If you identify yourself with Kāmakalā Kālī you will penetrate and become Lalitā and then you will become Kāmakalā Kālī again. If you identify yourself with Lalitā you will penetrate and become Kāmakalā Kālī and then you will become Lalitā again. This is continuous. And one who penetrates them penetrates and becomes all.
March 14, 2025 02:03 AM
Nesh. Now about the Sun. Dakṣiṇakālī (Sādi) is called the Eve of all Eves. Why? She refuses to lose her individuality and personality, different in each person as the Jīvātmā, even after recognizing Brahman as herself. She has this spirit of “rebellion” in a good sense. All of us humans are called Eve children because of this. We may evolve continuously, but the Gods will always be the same. This is the sense of “rebellion.” Dakṣiṇakālī is pulling the “Moon” towards herself, while Sādi Lalitā is pulling the “Fire” towards herself. Dakṣiṇakālī says to Sādi Lalitā: I want to be like the Fire, but without losing my own individuality and personality. Now about the Moon. The physical body is more complex than people think. Did you know that the tangible, material physical body has a hidden, invisible body? When Siddhas teleport long distances instantly, they absorb the physical body into this secret physical body and place the explicit physical body outside at the desired destination. This secret physical body that human beings possess and inexplicably exist everywhere is Guhyakālī, while Hādi Lalitā is the explicit physical body. When someone travels long distances instantly, it is Hādi Lalitā entering Guhyakālī and coming out anywhere in existence. The physical body has an intelligence and consciousness of its own: this is Guhyakālī.
March 15, 2025 10:03 PM
Thank you! From the bottom of my heart. My heart is racing and my eye tear up reading what you’ve shared. I don’t think I grasp this depth at all, not more than a Planck Length of it, but it is utterly riveting like nothing else. I want to feel a deeper understanding of all this, of what it means that Lālitā and Kāmakalā and gate keepers to something higher. Really I want to recognize what it feels like when the identification is becoming real, not just an idea or abstract recognition. If I might ask some ignorant follow-up questions: Regarding the moon and its duality, is this why the seeker who penetrates Lalitā becomes Kāmakalā Kālī, and vice versa—because they are oscillations of the same totality or reality? How does this relate to time, karma, and reincarnation? Does an individual continuously pass between these two fires, or is in some sort of quantum superposition with them? The bright part of the Moon reflects Fire onto the Earth, correct? does this reflection undergo distortion due to its interaction with Māyā, Karma, or planetary influences? I think I am not understanding moon. With all the sādhana, am I seeking to identify my soul spark through the reflections of the moon? Are Grace Śakti and Aruṭperuñjōti beyond both transcendence and immanence, neither Fire as Cause nor Fire as Effect? You have stated that Fire as Cause is superior to Fire as Effect. As Cause and Effect penetrate each other continuously, is there truly a hierarchy between Lalitā and Kāmakalā Kālī? Is Kāmakalā Kālī‘s hidden immanent fire involved in dissolving and reabsorbing Lalitā‘s Creation back into her, at least when cognized from human levels of dimensional awareness? I am struggling to understand masculine fire.
March 15, 2025 11:03 PM
Very seriously Tivra, I am in humbled awe. You are my hero! May I ask some further follow-ups? If so: About Dakṣiṇakālī, does this mean that individuality is not an illusion but an eternal cosmic principle? If gods remain the same but humans continuously evolve, does this mean Dakṣiṇakālī’s rebellion what makes human experience so special? You have said Dakṣiṇakālī pulls the Moon toward herself, while Sādi Lalitā pulls the Fire toward herself. Since the Moon is both Cause and Effect, does this mean that Dakṣiṇakālī governs the realm of infinite transformations vis. infinite possibilities and infinite potentials? If something like that is so, how should this inform the path of a sādhaka? If this hidden body (Guhyakālī) already exists everywhere, does this mean that movement is like a trick of the light, caused by the explicit body (Hādi Lalitā) assuming different positions in time-space? If the physical body itself has intelligence and consciousness (which is Guhyakālī), does this mean that all embodied beings possess an inherent wisdom within their cells and tissues, one that is hidden from the explicit self? Is true siddhi not about acquiring knowledge, but about unlocking what the body already knows? Since Guhyakālī is described as the hidden body within all, does this mean that physical mastery (yoga, kriyā, martial arts) is a way of aligning Hādi Lalitā (the explicit body) with Guhyakālī’s presence? Is this why certain yogis can manipulate their bodily functions, weight, or physical location, because they are already subtly linked to Guhyakālī’s omnipresent form? If someone enters Guhyakālī consciously, can they travel not only across physical space, but across time, dimensions, and even between universes? You have revealed deep essence of Lalitā, Kāmakalā Kālī, Dakṣiṇakālī, Sādi & Hādi Lalitā, Guhyakālī, in regard to us humans. If someone penetrates and fully integrates all of these forces, what remains beyond? Return to the same cycle eternally, experiencing infinite variations of self with expansive evolution, perhaps along with growing acceleration? Are there stages beyond self-existence entirely? Are there higher realizations beyond the field of Lalitā‘s play? Once one has become like our Divine Parents, Grace Śaktī and her consort, do they do what the parents do, perhaps at whole new angles of infinity?
March 16, 2025 12:03 AM
Dearest Tivra, I consider it pure Grace that in this life I could encounter such clear elucidations as you provide. You dispel doubts everywhere you write, and it would be a lifetime well spent just to reach your level of integrated view. I would cross the world to fall at the feet of a teacher who could provide such light in the darkness, and here it is in the palm of my hand. Thank you for the gifts of your time and insight.
March 17, 2025 12:03 AM
Namaste Nesh. I will personally give you a powerful practice suited for you that will be dynamic and enjoyable. It is a lifelong and infallible practice. It is based on the emotions and feelings that are the distinguishing feature of human beings. I will give you a deeper understanding of how you experience Lalitā and Kāmakalākālī simultaneously in daily life. I will break the moon into 9 Grahas, 30 parts/phases, 30 Nityā Devīs (15 of Lalitā and 15 of Kāmakalākālī) and 30 flavors or Rasas. I will begin by listing the 15 Nityā Devīs of each of them. LALITĀ: Kāmeśvarī, Bhagamālinī, Nityaklinnā, Bheruṇḍā, Vahnivāsinī, Mahāvajreśvarī, Śivadūtī, Tvaritā, Kulasundarī, Nityā, Nīlapatākā, Vijayā, Sarvamaṅgalā, Jvālāmālinī, Citrā. KĀMAKALĀKĀLĪ: Sam̐hāriṇī, Bhīṣaṇā, Mohinī, Kurukullā, Virodhinī, Vipracittā, Ugrā, Ugraprabhā, Dīptā, Nīlā, Ghanā, Balākā, Mātrā, Mudrā, Mitrā. Now I will tell you the seeds of the Mantra of Lalitā and Kāmakalākālī associated with the 5 Great Acts as Īśvarī or Queens of Consciousness (Creation, Sustenance, Destruction, Concealment and Revelation). LALITĀ: ka e ī la hrīm̐ (Creation), ha sa ka ha la hrīm̐ (Sustenance), sa ka la hrīm̐ (Destruction), ka e ī la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐ (Simultaneous Concealment and Revelation - she is the one who gives birth but at the same time remains eternally virgin). KĀMAKALĀKĀLĪ: klīm̐ (Creation), krīm̐ (Sustenance), hūm̐ (Destruction), krom̐ (Concealment), sphrom̐ (Revelation). These Five seeds are in the Mantra of Kāmakalākālī: klīm̐ krīm̐ hūm̐ krom̐ sphrom̐ kāmakalākāḻi sphrom̐ krom̐ hūm̐ krīm̐ klīm̐ svāhā. The Five seeds follow the normal order and then reversed signifying the revelation of a dirty fire diamond being cleansed and then bringing its original splendor to all Five Acts. In the normal order the cleansing of the Fire Diamond occurs and in the reverse order the Diamond reveals its splendor in all Five Acts on Earth. Now I will divide the Moon into 9 Grahas and Great Rasas or Feelings: KETU: Bhayānaka (Fear); RAHU: Adbhuta (Wonder); MARS: Raudra (Wrath); SATURN: Bībhatsa (Disgust); MERCURY: Hāsya (Laughter); VENUS: Śṛṅgāra (Eroticism); SUN: Vīra (Courage); MOON: Karuṇā (Compassion); JUPITER: Śānta (Tranquility). Now I will break these 9 Great Grahas and Feelings into 30 Nityā Devīs of Lalitā and Kāmakalākālī: FEAR: Kāmeśvari, Bhagamālini, Nityaklinnā; WONDER: Bheruṇḍā, Vahnivāsini; WRATH: Mahāvajreśvari, Śivadūti, Tvaritā; DISGUST: Kulasundari, Nityā, Nīlapatākā; LAUGHTER: Vijayā, Sarvamaṅgalā, Jvālāmālini, Citrā, Sam̐hāriṇi, Bhīṣaṇā; EROTICISM: Mohinī, Kurukullā; COURAGE: Virodhini, Vipracittā, Ugrā, Ugraprabhā; COMPASSION: Dīptā, Nīlā, Ghanā; TRANQUILITY: Balākā, Mātrā, Mudrā, Mitrā. Now I will tell you the Mantra of each of these 30 Nityā Devīs and the feeling associated with them that should be ignited in you and offered to the Goddess while reciting the Mantra. KĀMEŚVARĪ: aim̐ sakalahrīm̐ nityaklinne madadrave sauḥ (feeling of simulating some emotion that you are not feeling, out of fear); BHAGAMĀLINĪ: aim̐ bhagabhuge bhagini bhagodari bhagamāle bhagāvahe bhagaguhye bhagayoni bhaganipātini sarvabhagavaśaṅkari bhagarūpe nityaklinne bhagasvarūpe sarvāṇibhagāni me hyānaya varade rete surete bhagaklinne klinnadrave kledaya drāvaya amoghe bhagavicce kṣubha kṣobhaya sarvasatvān bhageśvari aim̐ blūm̐ jem̐ blūm̐ bhem̐ blūm̐ mom̐ blūm̐ hem̐ blūm̐ hem̐ klinne sarvāṇibhagāni me vaśamānaya strīm̐ hrablem̐ hrīm̐ (feeling of fear because of someone else’s offense against you); NITYAKLINNĀ: om̐ hrīm̐ nityaklinne madadrave svāhā (feeling of fear because of your shyness); BHERUṆḌĀ: om̐ krom̐ bhrom̐ kraum̐ jhraum̐ chraum̐ jraum̐ svāhā (feeling of wonder because you saw something extraordinary); VAHNIVĀSINĪ: om̐ hrīm̐ vahinivāsinyai namaḥ (feeling of wonder because you achieved something you wanted very much); MAHĀVAJREŚVARĪ: hrīm̐ klinne aim̐ krom̐ nityamadadrave hrīm̐ (feeling of wrath because of some injustice or someone you love in danger); ŚIVADŪTĪ: hrīm̐ śivadūtyai namaḥ (feeling of wrath as a natural and continuous temperament, bubbling deep within your being and ready to explode when needed); TVARITĀ: om̐ hrīm̐ hum̐ khe ca che kṣaḥ strīm̐ hūm̐ kṣem̐ hrīm̐ phat (feeling of performing a violent action that is extremely quick); KULASUNDARĪ: aim̐ klīm̐ sauḥ (feeling of disgust because of your discernment of what is pure and what is impure); NITYĀ: hasakalaraḍaim̐ hasakalaraḍīm̐ hasakalaraḍauḥ (feeling of disgust because something unclean is agitating you); NĪLAPATĀKĀ: hrīm̐ phrem̐ srūm̐ krom̐ ām̐ klīm̐ aim̐ blūm̐ nityamadadrave hum̐ phrem̐ hrīm (feeling of immediately repelling something because of disgust); VIJAYĀ: bhamarayūm̐ (feeling of smiling); SARVAMAṄGALĀ: svaum̐ (feeling of laughing); JVĀLĀMĀLINĪ: om̐ namo bhagavati jvālāmālini devadevi sarvabhūtasamhārakārike jātavedasi jvalanti jvala jvala prajvala prajvala hrām̐ hrīm̐ hrūm̐ ra ra ra ra ra ra ra jvālāmālini hūm̐ phat svāhā (feeling of laughter in an extended way); CITRĀ: ckaum̐ (feeling of laughing continuously); SAM̐HĀRIṆĪ: om̐ hrīm̐ kāḻi kāḻi mahākāḻi kaumāri mahyam̐ dehi svāhā (feeling of laughing out loud); BHĪṢAṆĀ: om̐ hrīm̐ krīm̐ kapālini mahākapālapriyamānase kapālasiddhim̐ me dehi hūm̐ phaṭ svāhā (feeling of laughing out loud like several thunders falling); MOHINĪ: om̐ krīm̐ kullāyai namaḥ (erotic feeling of being close to your beloved wife); KURUKULLĀ: krīm̐ om̐ kurukulle krīm̐ hrīm̐ mama sarvajana vaśamānaya krīm̐ kurukulle hrīm̐ svāhā (erotic feeling of being away from your beloved wife); VIRODHINĪ: om̐ krīm̐ hrīm̐ klīm̐ hūm̐ virodhini śatrūnuccāṭaya virodhaya virodhaya śatrukṣayaṅkari hūm̐ phaṭ svāhā (feeling of the courage to be merciful); VIPRACITTĀ: om̐ śrīm̐ klīm̐ cāmuṇḍe vipracitte duṣṭaghātini śatrūnnāśaya etaddināvadhipriye siddhi me hūm̐ phaṭ svāhā (feeling of the courage to be truthful, to speak the truth and to act with impeccable justice); UGRĀ: om̐ strīm̐ hūm̐ hrīm̐ om̐ hūm̐ phaṭ (feeling of the courage to be generous); UGRAPRABHĀ: om̐ hūm̐ hūm̐ ugraprabhe devi kāḻi mahādevi svarūpam̐ darśaya hūm̐ phaṭ svāhā (feeling of courage to be fearless); DĪPTĀ: om̐ krīm̐ hrīm̐ hūm̐ dīptāyai sarvamantra phaladāyai hūm̐ phaṭ svāhā (feeling of compassion towards those who suffer miseries related to injustice); NĪLĀ: hūm̐ hūm̐ krīm̐ krīm̐ hrīm̐ hrīm̐ hasabalamarīm̐ nīlapatāke hūm̐ phaṭ svāhā (feeling of compassion for those who suffer miseries related to lack of material resources); GHANĀ: om̐ krīm̐ om̐ ghanālaye ghanāghane hrīm̐ hūm̐ phaṭ (feeling of compassion for those who have lost their loved ones to death); BALĀKĀ: om̐ krīm̐ hūm̐ hrīm̐ balākākāli atyadbhutaparākrame abhīṣṭa siddhim̐ me dehi hūm̐ phaṭ svāhā (the feeling of calmness of being detached and indifferent to this world); MĀTRĀ: om̐ krīm̐ hrīm̐ hūm̐ am̐ ām̐ im̐ īm̐ um̐ ūm̐ ṛm̐ ṝm̐ ḷm̐ ḹm̐ em̐ aim̐ om̐ aum̐ am̐ aḥ kam̐ kham̐ gam̐ gham̐ ṅam̐ cam̐ cham̐ jam̐ jham̐ ñam̐ ṭam̐ ṭham̐ ḍam̐ ḍham̐ ṇam̐ tam̐ tham̐ dam̐ dham̐ nam̐ pam̐ pham̐ bam̐ bham̐ mam̐ yam̐ ram̐ lam̐ vam̐ śam̐ ṣam̐ sam̐ ham̐ ḻam̐ kṣam̐ om̐ krīm̐ hrīm̐ hūm̐ (feeling of calmness from having all afflictions eliminated); MUDRĀ: om̐ krīm̐ hrīm̐ hūm̐ prīm̐ phrem̐ mudrāmbe mudrāsiddhim̐ me dehi bho jaganmudrāsvarūpiṇi hūm̐ phaṭ svāhā (feeling of calmness from being in a state of contentment); MITRĀ: om̐ krīm̐ hūm̐ hrīm̐ aim̐ mite parimite parākramāya om̐ krīm̐ hūm̐ hrīm̐ aim̐ soham̐ hūm̐ phaṭ svāhā (feeling of calm of having achieved liberation). You will align the recitation of the Mantras of these 30 Nityā Devīs with the 30 phases of the Moon, starting with Prathama Śuklapakṣa and ending with the New Moon (Amāvásyā) Kṛṣṇapakṣa; starting with Kāmeśvarī and ending with Mitrā. You will recite the Mantra of the Nityā Devī associated with the day and phase of the Moon at the following times: DAWN: from 48 minutes before sunrise to 24 minutes after sunrise; NOON: from 36 minutes before noon to 36 minutes after noon; EVENING: from 24 minutes before sunset to 48 minutes after sunset. You should recite the Mantra of the Nityā Devī of that day or moon phase for the 72 minutes in the three periods I have mentioned. You should recite the Mantra invoking the feeling described by me in each of them. You will not do anything too elaborate, just sit, invoke the specific feeling of the Nityā Devī and recite the Mantra. Regarding the Mantras of Lalitā (Kādi Pañcadaśī) and Kāmakalākālī (Trailokyākarṣaṇa Mantra), you will do the following: MIDNIGHT: Recite the Mantra of the Queen associated with the Nityā Devī of the day from 36 minutes before midnight until 36 minutes after midnight; If the day or phase of the moon is of a Nityā Devī of Kāmakalākālī, you will recite her Mantra at midnight; the same should be done with Lalitā if the day is of a Nityā Devī of Lalitā. NEVER MIX THE MANTRA OF MORE THAN ONE NITYA DEVI OR QUEEN ON THE SAME DAY OR RECITE THE MANTRA OUT OF LINE WITH THE CORRECT MOON PHASE. You should do it as I am saying. Do not do other practices; This Sadhana that I am talking about is sufficient. It is I who have written all this. You will offer all these feelings to the Goddess; in return she will give herself to you and all the benefits like, powers, liberation and the right direction for your soul.
March 17, 2025 03:03 PM
hi there! i was wondering if the last 3 nityas of Lalita (MahaKameshvari, MahaVajresvari and MahaBhagamalini) and the last 3 nityas of Mahakali (MadhuraKali, NityaKali and BhadraKali), how would they be integrated in this practice ? apologies for my ignorance
March 17, 2025 03:03 PM
i also have another question, that is 18 Nityas of Lalita and 18 Nityas of Mahakali/KamakalaKali = 36 total Nityas. Does this somehow relate to the 36 tattvas ? if you also dont mind, could you also post the last 3 Nityas of Mahakali (their mantras). Thank you and sorry for my ignorance and quirkiness again.
March 17, 2025 10:03 PM
Tivra ji, I utterly lack the words to express my gratitude and joy and excitement. I just.., from the depths of my heart and soul, thank you tivra, thank you Divine Mother. I am so happy, uncontrollably smiling like a golden retriever. I am positively stunned and shocked, and feeling so blessed that my path crossed with Ravi Guruji‘s three years back. Tivra sir, please forgive this addendum but if I may share some small concern on my mind about my current sadhana. Presently and for some months my practice has been entirely focused on Bagalamukhi, and for two years she has been the primary practice. This mother has blessed and guided me so much, and she is the only one I’ve had real progress with and guidance from. In Fall 2023I heard from Her that I would only be doing her sadhana for a year and half more. I didn’t think much of this at the time, but now it has come rushing back to me. In the past six months especially, I’ve come to view her as verily my mother, and I long for her and think of her like she is my real parents. Is it alright if I still feel very close to Bagalāmukhi , and still have my mind thinking of her and trying to understand her, as I go about each day? At least in the beginning? Is it alright if, as I’m walking or driving, when I cannot make my mind quite and present, I mentally focus on Her yantra, or hlrīm seed in various colors? Really she is very deep and dear in my consciousness, and from multiple angles I believe I owe my continued existence in this birth to Her. There are fun serendipities too. This year I had been attempting to have Her master and enlighten the Rahu in me, and so I took to hailing Her as Paramādbhuta Bagalāmukhi maybe two weeks ago. My mind felt guided by Her to do so, although I never realized the association between Rahu and wonder until last night through you. Sorry if I am rambling. I am thrilled and overjoyed to the point of insomnia, I am so honored to be at the beginning of this most exquisite sadhana you / Divine Mother has bestowed on me. I just, I am not sure what to do after months of crafting an altar and sacred room just for Bagalāmukhi. I am not sure what to do with the mantras of Hers I have been practicing. I sometimes prayed to Bagalāmukhi that, while I hope to reach Lalitā and Kāmakalā Kālī, „I only want to do it sitting in your lap mother.“ can I cognize this major transition in my path so that it fits with that prayer to mother Bagalāmukhi? I am not sure about my pronunciation of the mātrikas ḷm̐ ḹm̐. Infinite thank yous. Since reading that, I am feeling like I am in a brilliant dream, yet it is real.
March 18, 2025 01:03 AM
Namaste Nesh. You will have to make a choice between Bagalāmukhī Sādhana or 30 Nityā Devīs Sādhana. The practice I have told you is superior and encompasses all the Goddesses and Gods, but you are free to choose whatever your heart aspires to.
March 18, 2025 05:03 PM
Namaste Tivra. Great sage, without a doubt I will do the sadhana you have told me. Nothing has made my heart soar like when I read the sadhana you revealed, except following in love.I will thank mother Bagalāmukhi and ask her blessings to move on from her sadhana. I hope it is alright if, in the beginning weeks, my subconscious mind sometimes wrestles with my conscious mind, and I briefly reflexively recite some mantra of Bagalāmukhi while I stand in line or sit traffic, or when I am dreaming. Tivra ji i am so blessed and humbled by your guidance. Thank you for this brilliant boon. I will do this exceptionally riveting sadhana you have revealed, with my full heart and devotion and joy.
March 30, 2025 07:03 PM
Dear Tivra ji, what if in a day, the tithi changes in the afternoon? Should one continue with the recitation of the mantra of that Nitya devata, which was recited in the dawn, in the afternoon and evening as well? Thank you.
April 21, 2025 05:04 PM
Dear Nesh, may I request you please clarify my doubt? In the above nitya devi sadhana, what if there are 2 tithis in a day?
April 21, 2025 08:04 PM
Namaste Annadatta. Honestly I am not sure. I have been curious about this. So far, the tithis at the sunset time have been what I go by, and then I just go in sequence. for any given day, from sunrise to midnight, I focus on a single nitya, but as you note, the tithis sometimes change mid day. I am not sure if there is a more aligned way to do it. So far, I’ve kept in sync with the proper tithi by the end of the day. I am not sure overall
March 17, 2025 08:03 PM
Namaste Yasuo. The three Samayeśīs (Mahākāmeśvari, Mahāvajreśvari, Mahābhagamālini) are below the 15 Nityā Devīs in the Śrī Cakra. These 15 Nityā Devīs merge into three parts and form these three Goddesses below. Therefore, the three Samayeśīs are already implicitly present in the practice that I have said and there is no need for any further addition or increase in complexity. The same goes for the three Samayeśīs of Kāmakalākālī. Yes, they signify the 36 Tattvas and Lalitā is sitting in the 37 Tattva (Paramaśiva). The most striking part of the practice I have mentioned is when you come to the feeling of “Smiling” (Hāsya), where you start with a sweet smile of Lalitā and start laughing more and more until you are laughing thunderously like Kālī. If you have a wife, observe how she alternates between these two Goddesses regularly.
March 17, 2025 11:03 PM
namaste tivra. thank you. I have noticed that some terms are hard to understand or comprehend. Like what is kulA? In the context of srikulA, kalikulA, kulA, akulA sahasrara? Does it mean just an exclusive family/a line of succession of teachings, starting from shiva ? What is the meaning of samayA ? (In Tamil samayA has also close meanings to kulA - tradition etc.). Also, I have realised that in the rashmi mala mantra from the Datta Samhita, there exist SamayA devatas and Amnaya devatas from srikulA. Are there any similarities between these two groups of deities? and what is their significance in the meanings of samayA and amnAyA? Once again forgive me, as this will greatly help me in the study.
March 18, 2025 12:03 AM
humbly requesting you to also explain the logical krama - order of mantras in datta Samhita rashmii mala (Lalita’s section) Here is the order : Anga (1) Pratyanga (2) Upanga (3) of Lalita With Sundari pravarthakA Paduka (4) followed by mula vidyA (5 mantras so far) and then mantras of 15 Tithi nitya devis (15) and then followed by Simhasana Bhairavi mantras (25) then SamayA vidyas (4) and then Amnaya Vidyas (6). Total are 45 mantras. It should be noted the Parasurama KalpasutrA skips the portion from tithi nityA to AmnayA mantras for simplification purposes. As always thank you.
March 20, 2025 02:03 PM
Namaste, please help me...I want nothing but real knowledge. I want my Isht devata, please guide me from scratch. please tell me a way to contact you..
March 22, 2025 10:03 PM
You may write to Shri Arun ji and seek his guidance. Please find his contact information on our initiations page.
March 24, 2025 10:03 PM
Very Thankful to Sri Tivra Ji for such gems of knowledge ,reading every comment greatly alters my perception about the path and makes me wonder about how magnificent and wondrous it is reading them is like absorbing highly potent knowledge although I at times fail to make sense of it and need to search around a lot to understand the context and depth of what has been given. I would be very grateful if you could expound more on Sri Ucchista Ganpati this website is the only oasis in the desert of the vast internet. Very few websites talk about Sri Ucchista Ganapati in a detailed manner and Gurus seem even rare. I am extremely grateful to Sri Krishna ji for his translations and explanations of the 108 names the Kavacha and the Sahasranama as well as the Sodasupchara Puja although I am not initiated in his mantras the website really helped me understand and contemplate him in a better manner