Śrī Kāmakalā Kālikā Ṣoḍhānyāsa Mahāmantraḥ (श्री कामकला कालिका षोढान्यास महामन्त्रः) :-
Source :- Variation of the kāmakalā kālī trailokyākarṣaṇa mantra of Mahākāla Saṃhitā.
Purpose :- To attain all wordly achievements, wealth, status etc. as well as self-realization and liberation.
1.Viniyogaḥ (विनियोगः) :-
asya śrīkāmakalākālikāṣoḍhānyāsamahāmantrasya ।
tripurārī mahāmaheśvara ṛṣiḥ ।
jagatīchandaḥ ।
śrī kāmakalākālikādevatā ।
klīm̐ bījam̐ ।
hrīm̐ śaktiḥ ।
hūm̐ kīlakaṃ ।
samasta-kāmanā-saṃsiddhyarthe nyāse viniyogaḥ ॥
अस्य श्रीकामकलाकालिकाषोढान्यासमहामन्त्रस्य ।
त्रिपुरारी महामहेश्वर ऋषिः ।
जगतीछन्दः ।
श्री कामकलाकालिकादेवता ।
क्लीँ बीजँ ।
ह्रीँ शक्तिः ।
हूँ कीलकं ।
समस्तकामनासंसिद्ध्यर्थे न्यासे विनियोगः ॥
Meaning:- This prayer/mantra japa is to invoke Śrī Kāmakalākālī and perform Her mantra japa to obtain Her complete grace in all aspects, and especially for removal of all enmity and negativity afflicting us. The sage (ṛṣiḥ) is Tripurārī Mahāmaheśvara or the Lord of all triads, the meter (chandas) for the mantra is Jagatī and the deity is Śrī Kāmakalākālikā, the seed (bījaṃ) is klīm̐, the power or śakti is hrīm̐. The key (kīlaka) to unlock the mantra is hūm̐.
2. Ṛṣyādi nyāsa ( ऋष्यादि न्यास ) :-
|
S.no. |
IAST |
devanāgari |
Procedure |
|
1 |
om̐ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ Tripurārī Mahāmaheśvara ṛṣaye namaḥ śirasi |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ त्रिपुरारी महामहेश्वर ऋषये नमः शिरसि |
Open the right palm and touch the top of the forehead with the ring and thumb fingers joined at the top. |
|
2 |
om̐ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ jagatī chandase namaḥ mukhe |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ जगती छन्दसे नमः मुखे |
Now touch the lips of the mouth with the above mudrā. |
|
3 |
om̐ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ Śrī Kāmakalākālikā devatāyai namaḥ hṛdi |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ श्री कामकलाकाली देवतायै नमः हृदि |
Touch the heart with the right palm. |
|
4 |
om̐ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klīm̐ bījāya namaḥ guhye |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लीँ बीजाय नमः गुह्ये |
Touch the genitalia with the right ring finger and thumb joined together. |
|
5 |
om̐ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ hrīm̐ śaktaye namaḥ pādayoḥ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ ह्रीँ शक्तये नमः पादयोः |
Touch the feet with the right ring finger and thumb joined together. |
|
6 |
om̐ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ hūm̐ kīlakāya namaḥ nābhau |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ हूँ कीलकाय नमः नाभौ |
Touch the navel area with the right ring finger and thumb joined together. |
|
7 |
om̐ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ samasta-kāmanā-saṃsiddhyarthe nyāse viniyogāya namaḥ sarvāṅge |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ समस्तकामनासंसिद्ध्यर्थे न्यासे विनियोगाय नमः सर्वाङ्गे |
Run both the palms all over the body. |
|
8 |
iti ṛṣyādi nyāsaḥ |
इति ऋष्यादि न्यासः |
|
3. Karanyāsaḥ (करन्यासः) :-
|
S.no. |
IAST |
devanāgari |
Procedure |
|
1 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klām̐ aṅguṣṭhābhyāṃ namaḥ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लाँ अङ्गुष्ठाभ्यां नमः |
Use both the index fingers and run them on both the thumbs. |
|
2 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klīm̐ tarjanībhyāṃ namaḥ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लीँ तर्जनीभ्यां नमः |
Use both the thumbs and run them on both the index fingers. |
|
3 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klūm̐ madhyamābhyāṃ namaḥ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लूँ मध्यमाभ्यां नमः |
Use both the thumbs on the middle fingers. |
|
4 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klaim̐ anāmikābhyāṃ namaḥ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लैँ अनामिकाभ्यां नमः |
Use both the thumbs on the ring fingers. |
|
5 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klaum̐ kaniṣṭhikābhyāṃ namaḥ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लौँ कनिष्ठिकाभ्यां नमः |
Use both the thumbs on the little fingers. |
|
6 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klaḥ karatalakarapṛṣṭhābhyāṃ namaḥ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लः करतलकरपृष्ठाभ्यां नमः |
Open both the palms; run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm. |
|
7 |
iti kara nyāsaḥ |
इति कर न्यासः |
4. Aṅganyāsaḥ (अङ्गन्यासः)
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klām̐ hṛdayāya namaḥ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लाँ हृदयाय नमः |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
2 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klīm̐ śirase svāhā |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लीँ शिरसे स्वाहा |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
|
3 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klūm̐ śikhāyai vaṣaṭ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लूँ शिखायै वषट् |
Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept. |
|
4 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klaim̐ kavacāya hum̐ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लैँ कवचाय हुँ |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
|
5 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klaum̐ netratrayāya vauṣaṭ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लौँ नेत्रत्रयाय वौषट् |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra. |
|
6 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klaḥ astrāya phaṭ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लः अस्त्राय फट् |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
|
7 |
iti ṣaḍaṅga nyāsaḥ |
इति षडङ्ग न्यासः |
bhūr-bhuva-ssuvarom-iti digbandhaḥ ॥
भूर्भुवस्सुवरोमिति दिग्बन्धः॥
5. Dhyānaṃ (ध्यानं) :-
The explanation of the meditation verses are available via this link.
The detailed explanation of all the verses can be obtained via this link.
6. Pañcapūjā (पञ्चपूजा) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi |
लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि |
Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
2 |
ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi |
हँ - आकाशात्मिकायै पुष्पैः पूजयामि |
Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the hand facing us. |
|
3 |
yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi |
यँ - वाय्वात्मिकायै धूपमाघ्रापयामि |
Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
4 |
ram̐ - agnyātmikāyai dīpaṁ darśayāmi |
रँ - अग्न्यात्मिकायै दीपं दर्शयामि |
Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
5 |
vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |
वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि |
Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
6 |
sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi |
सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि |
Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position. |
7. Japamālā mantraṃ (जपमाला मन्त्रं) :-
Recite the below mantra once, to pray to the japa māla and invoke the blessings for a fruitful japa.
om̐ māṃ māle mahāmāye sarvamantra svarūpiṇi ।
caturvarga stvayinyasta stasmānye siddhidā bhava ॥
ॐ मां माले महामाये सर्वमन्त्र स्वरूपिणि ।
चतुर्वर्ग स्त्वयिन्यस्त स्तस्मान्ये सिद्धिदा भव॥
8. Guru Mantra (गुरु मन्त्र):-
Recite the following guru mantra once, to seek the blessings of all gurus and the Guru.
om̐ hrīṃ siddhaguro prasīda hrīṃ om̐
ॐ ह्रीं सिद्धगुरो प्रसीद ह्रीं ॐ ।
9. Atha śrī kāmakalā kālikā ṣoḍhānyāsa mahāmantraḥ (अथ श्री कामकला कालिका षोढान्यास महामन्त्रः)
om̐ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ kāmakalākālikāyai sphrem̐ krom̐ hrūm̐ krīm̐ klīm̐ svāhā ।
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ कामकलाकालिकायै स्फ्रेँ क्रोँ ह्रूँ क्रीँ क्लीँ स्वाहा ।
Meaning:-
The bīja (seed mantra) om̐ represents auspiciousness and is the śabda brahman or the Superconsciousness manifested as sound. This is also the Tārā bīja adding auspiciousness and protection from both Lord Śiva and Śakti. The ingrained ‘ū’ within ‘o’ of ‘om̐’, represents Lord Sadāśiva, an aspect of Lord Śiva representing the act of Creation after complete Annihilation and the ‘m̐’ is nāda-bindu that dispels sorrow. The total signification is our complete transformation and re-birth into a spiritual entity.
The kāma bīja (seed mantra) klīm̐, represents fulfillment of all desires, spiritual and material, as well as granting great powers of attraction. The bīja also consists of ‘ka’ which is Lord Mahākāla’s (an aspect of Lord Śiva) Kamalā śakti, representing the evolution of consciousness. The letter ‘la’ is pṛthvi tattva and represents Earth. The letter ‘ī’ represents Mahāmāyā, the virtual reality. The letter ‘m̐’ is nāda-bindu that dispels sorrow. Together, it represents attainment and fulfillment, of all Earthly and material desires and pursuits.
The Kālī bīja (seed mantra) krīm̐, consists of ‘ka’ which is Lord Mahākāla’s (an aspect of Lord Śiva) Kamalā śakti, representing the evolution of consciousness. The letter ‘ra’ is Ananta Tejomaya Brahma, the omniscient and ever shining Brahman Himself, representing all aspects of Creation, Sustenance and Destruction, Who is none other than Mahākāla. The letter ‘ī’ represents Mahāmāyā, the virtual reality. The letter ‘m̐’ is nāda-bindu that dispels sorrow. The Lokanāyika, the ruler of the entire Creation, the Divine Mother who is the śakti of Mahākāla, in Her Vindu (Bindu or Dimensionless dot) rūpa (form) is Mahākālī, the kriyā śakti or the One who takes action and is the dispeller of all sorrow, extinguisher of all karmas, negativity, black magic, enemies etc. and grantor of self-realization and liberation.
The Kūrca bīja (seed) mantra hrūm̐ represents cutting off all attachments as well as obstacles in our material and spiritual progress. It consists of the letter ‘ha’ which is the ākāśa tattva representing the vast sky and the infinite space – ether and also Parāśiva representing pure bliss and dissolution of all sin. The letter ‘ra’ is Ananta Tejomaya Brahma, the omniscient and ever shining Brahman Himself, representing all aspects of Creation, Sustenance and Destruction, Who is none other than Mahākāla. The letter ‘ū’ is Umeśa Mahākāla Bhairava the annihilator and bestower of spiritual transformation. Lastly, The letter ‘m̐’ is nāda-bindu that dispels sorrow. Together, the signification is towards spiritual elevation by burning all the karmas.
The Aṅkuśa bīja (seed) mantra krom̐ represents anger and wrath, as well as destruction of all falsehood and integration with the Divine. The letter ‘ka’ is mūla prakṛti śakti, meaning the root or the primary cause of the manifestation of nature. The letter ‘ra’ is Ananta Tejomaya Brahma, the omniscient and ever shining Brahman Himself, representing all aspects of Creation, Sustenance and Destruction, Who is none other than Mahākāla. The letter ‘o’ is śuddhātma or pure consciousness. The letter ‘m̐’ is nāda-bindu that dispels sorrow. Together, the signification is the evolution of the pure consciousness from the inherent material nature. Meaning, we tend to identify ourselves as consciousness and not the body and also get detached from material obsessions.
The bhūta bīja (seed) mantra sphrem̐ represents all the natural elements such as air, water, fire, earth and ether. It consists of the letter ‘sa’, which is the pṛthvi tattva Śiva, meaning the omniscience of Lord Śiva and His presence in all matter. The letter ‘pha’ represents sphuraṇa meaning pulsation or vibration, which is the duality of matter as both wave and mass. The letter ‘ra’ is Ananta tejomayi or the all illuminating Brahman as the Divine Mother Mahākālī. The letter ‘e’ is the Divine Mother Vāṇi, Who indicates speech and knowledge. The letter ‘m̐’ is nāda-bindu that dispels sorrow. Together, the signification is that the Divine Mother exists in all forms of matter, waveforms, sound frequencies and is the source of illumination of both the material and spiritual existence. All sorrow is dispelled by any of the specified means indicated by this bīja.
The word ‘Kāma’ is desire and all wishes. ‘Kalā’ is ‘avastha’ or the diffent states and situations that are possible. The Divine Mother Kālī is the kriyā śakti of Lord Mahākāla, who has the power to transform our state and completely dispel all sorrows. She is the controller of time and heralds all change and has the power to change the status quo and annihilate even the most stubborn karma that could be impacting our growth in the material and/or spiritual realms.
This mantra is a prayer to the Goddess Śrī Kāmakalākālī, asking Her to come to our rescue and remove all negative energies and inimical forces acting upon us and also to free us from all bad karma and help with our well-being. She will completely transform us and remove all types or sorrow, be it material or spiritual. One becomes free of diseases, poverty and all types of bad karma. She is fast acting and very forceful! The devotees will never be disappointed by investing their faith in Her.
10. Aṅganyāsaḥ (अङ्गन्यासः)
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klām̐ hṛdayāya namaḥ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लाँ हृदयाय नमः |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
2 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klīm̐ śirase svāhā |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लीँ शिरसे स्वाहा |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
|
3 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klūm̐ śikhāyai vaṣaṭ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लूँ शिखायै वषट् |
Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept. |
|
4 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klaim̐ kavacāya hum̐ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लैँ कवचाय हुँ |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
|
5 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klaum̐ netratrayāya vauṣaṭ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लौँ नेत्रत्रयाय वौषट् |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra. |
|
6 |
oṃ klīm̐ krīm̐ hrūm̐ krom̐ sphrem̐ klaḥ astrāya phaṭ |
ॐ क्लीँ क्रीँ ह्रूँ क्रोँ स्फ्रेँ क्लः अस्त्राय फट् |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
|
7 |
iti ṣaḍaṅga nyāsaḥ |
इति षडङ्ग न्यासः |
bhūr-bhuva-ssuvarom-iti digvimokaḥ ॥
भूर्भुवस्सुवरोमिति दिग्विमोकः॥
11. Dhyānaṃ (ध्यानं) :-
The explanation of the meditation verses are available via this link.
The detailed explanation of all the verses can be obtained via this link.
12. Pañcapūjā (पञ्चपूजा) :-
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi |
लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि |
Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
2 |
ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi |
हँ - आकाशात्मिकायै पुष्पैः पूजयामि |
Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the hand facing us. |
|
3 |
yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi |
यँ - वाय्वात्मिकायै धूपमाघ्रापयामि |
Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
4 |
ram̐ - agnyātmikāyai dīpaṁ darśayāmi |
रँ - अग्न्यात्मिकायै दीपं दर्शयामि |
Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
5 |
vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi | |
वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि। |
Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
6 |
sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi |
सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि |
Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position. |
13. Samarpaṇam (समर्पणम्):-
Take water in uttaraṇi (spoon) and by reciting the following śloka, offer the water to the earth.
guhyātiguhyagoptrī tvaṁ gṛhāṇāsmat-kṛtaṁ japam।
siddhirbhavatu me devi tvatprasādānmayi sthirā ॥
गुह्यातिगुह्यगोप्त्री त्वं गृहाणास्मात्कृतं जपम्।
सिद्धिर्भवतु मे देवि त्वत्प्रसादान्मयि स्थिरा॥
14. Japānaṃtaraṃ mālāmantraṃ (जपानंतरं मालामन्त्रं) :-
Recite the below śloka and mantra, followed by placing the māla upon the top of the head and then place it back in the māla bag and conceal it. It should NOT be worn.
śloka॥ om̐ tvaṃ māle sarvadevānāṃ prītidā śubhadā bhava।
śubhaṃ kuruṣya me bhadre yaśo vīryaṃ ca dehime॥
श्लोक॥ ॐ त्वं माले सर्वदेवानां प्रीतिदा शुभदा भव।
शुभं कुरुष्य मे भद्रे यशो वीर्यं च देहिमे॥
mantra॥ om̐ hrīṃ siddhyai namaḥ॥
मन्त्र॥ ॐ ह्रीं सिद्ध्यै नमः॥
15. Puraścaraṇa (पुरश्चरण) :-
|
Japa |
100,000 |
|
Homa |
10,000 |
|
Tarpaṇa |
1,000 |
|
Mārjana |
100 |
|
Bhojana |
1 |
This article is written by Krishna Vallapareddy.
January 13, 2019 11:39 AM
Thank you for the great article, sir. I have a doubt here, there is only a slight difference between this one and the 'kamakala kali trailokyakarṣaṇa mantraḥ', that is हूँ and ह्रूँ. Are these mantras used for different purposes? If yes, what are the differences in the results obtained? Thanks a lot!
January 14, 2019 07:30 AM
Kūrca bīja (seed) mantra hrūm̐ is often associated with Lord Śiva, to strike down enemies (mostly internal) and free up the karmas. The Krodha bīja (seed) mantra hūm̐, which is also associated with Lord Śiva, occurs more often than the Kūrca bīja to dispel all negativity and usher in peace. Kāmakalā Kālī Trailokyākarṣaṇa mantra is from the Mahākalā Saṃhitā. The Śrī Kāmakalā Kālikā Ṣoḍhānyāsa Mahāmantra is a derivation of the former and is not explicitly mentioned in the Mahākalā Saṃhitā, to my knowledge. Compared to both the mantras, the Ṣoḍhānyāsa Mahāmantra is more safer due to the presence of the leading om̐. Either way, both mantras are extremely powerful and capable of achieving anything. One should recite them after obtaining an initiation from an adept.
January 14, 2019 09:55 PM
Nice explanation, sir. As you have mentioned 'more safer', may I ask what kind of effects take place which are not safe while practicing the akarshana mantra, the one without om?
January 15, 2019 10:29 AM
Mantras without om̐ at the beginning are generally avoided. Please refer to the article below for more details. Importance of OM I would also recommend various rituals recommended in the article - Fructification of mantras Unless you are very experienced in tantra and have a good concept of the various tools of tantras, It is best to avoid the mantras without om̐ at the beginning.
January 15, 2019 12:29 PM
Thank you sir. I have read the articles and it is mentioned "It is also that ॐ is the root mantra out of which all other mantra arise. It is clear that without ॐ in the beginning of any mantra, rest of the bījākṣara-s of a mantra will not have any power." Does this mean the "trailokyakarṣaṇa mantraḥ" is powerless?
January 16, 2019 01:58 AM
It is a general rule and there are exceptions, especially with tantric mantras. Many tantric mantras do not have om̐ at the beginning and therefore require initiation and other rituals as mentioned before, to awaken the mantra. Irrespective of these rituals, one's own dedication towards mantra japa is very essential to see any meaningful results.
January 14, 2019 11:43 AM
Thanks for Providing the valuable mantra Information. Really blessed.
August 23, 2021 11:41 PM
Mahākāla Saṃhitā 14th Patal: “She (kālī) has Many Crores of her forms which are beautiful, in all of them “The Tripurasundari” is the Ultimate Beautiful Form. and She has Eight Crore avatars or manifestations which are furious in appearance of which “Kamakala Kali ” is the Ultimate furious form ”. How safe this mantra is to recite?
August 24, 2021 01:18 AM
You should only practice this with an initiation from a living siddha guru who can guide you through the whole procedure including the yantra worship etc. This is a very high-level mantra, as you have clearly pointed out.
May 16, 2023 09:05 AM
Namaskaram. In part 10, aṅganyāsaḥ, it appears maybe that mantras 4 & 5 are switched up. This observation is based on the movements not matching the words
May 17, 2023 12:05 AM
Thank you for pointing out the error. I have corrected it in the document.
January 25, 2024 10:01 PM
Per Ravi Guruji’s beautiful explanations on this page, the o in sphrom might be cognized as śuddhātma causing spiritual elevation and complete transformation and the energies of Umesha Bhairava as well. In some sense that feels like it intuitively aligns with the great past times of Queen Kāmakalā Kālikā, although to be fair I’ve no clue how these complex tantric Matrika science things work
January 25, 2024 10:01 PM
Is Kamakala Kālī associated strongly with some specific planet(s) or day(s) of the week or lunar cycle? Something like how Mangala/Kuja Deva is said to be the favorite of ferocious Śrī Mahāpratyangirā
January 25, 2024 10:01 PM
my recollection may not be correct, but I am pretty sure at one point Shri Tripuraghna mentioned that the correct bija for Kamakala Kālī is sphrom, and by extension in the Kāmakalā series published on Manblunder, the sphrem bijas in her Mahakala Samhita-derived mantras may be better replaced with sphrom. Does anyone recall what I’m mentioning? Does the -phrem bija/bija part connect more to Guhya Kālī, while -phrom more to Kamakala Kālī, or some such thing? There is a Kaula mantra to Hanuman which refers to him as the agitator of the three worlds, and which subtly invokes Guhyakālī, and in this mantra -phrem is predominantly utilized.
January 25, 2024 11:01 PM
Per Ravi Guruji’s beautiful explanations on this page, the o in sphrom might be cognized as śuddhātma causing spiritual elevation and complete transformation and the energies of Umesha Bhairava as well. In some sense that feels like it intuitively aligns with the great past times of Queen Kāmakalā Kālikā, although to be fair I’ve no clue how these complex tantric Matrika science things work
January 26, 2024 01:01 AM
Both sphrem̐ and sphrom̐ are used as Her bījas in the mantras and stotras. Tripuraghna, Jothi and others of their calibre can throw more light on this aspect of the Divine Mother.
January 26, 2024 02:01 AM
Namaste. thank you for clarifying. Until we may be karmically blessed to be able to hear about this from Tripuraghna, Jothi, or someone else who has fully regenerated their “umbilical chord” to Adi Parashakthi, may I ask your inclination on this matter? I’ve only had a hit or miss self-initiation to bring me to Kamakala Kālī mantras and kavacham (hopefully with the grace and permission of Guhya Kali from years of reciting Siddha Kunjika Stotram, but who can say such things for sure without some sort of supernatural merit from past life or current life sadhana?), and for ~two years of regular recitation of the mantras and kavacham, I had no clear perceptible effects whatsoever, aside from maybe a potentially enhanced animal magnetism and uncanny appearances of the numbers 12 and 322 throughout each day, and that’s easily chalked up to mundane behavioral things and therefore no sort of persuasive proof at all. My prayers for intellect and determination also didn’t seem to be effective. When I rediscovered Tripuraghna’s comment about using sphrom instead of sphrem for the proper sound energy and maybe meaning, and subsequently switched, within ~six months of using sphrom for the mantra above (along with unmodified kavacham published on Manblunder), perceptible supernatural effects seemed to accrue, and also my requests to be driven forward on the path to becoming a jñani seem to be finally producing some fruit, although I must attribute most of that to the sacred wisdom and information Ravi Guruji and you and some other advanced sadhakas have shared via Manblunder. It’s so hard to tell what is real and what is placebo or illusory fruits of the mind’s strong desires, but I moderately strongly sense that going off of Tripuraghna’s guidance with this derived mantra (I can’t speak to the original from Mahakala Samhita which also differs by hūm and Kālī instead of hrūm and Kālikā) vis sphrom bija has had a truly significant effect on its transformative and empowering effects. One time recently I had a flight from Delhi to DC, and my back was a bit injured, and I was kvetching to Divine Mother about it, and rudely thought out to the ether,” if you divine beings are real at all, why not get me a seat upgrade or show me how to get one. If you’re really my mother why not give me something to cause faith and happiness with this little thing of a seat upgrade.” I thought myself very silly and I felt embarrassed right after, and then several hours later I nearly shat a brick when I got handed my boarding pass on this packed flight and I had the upgraded seat. Various things like that have been happening after not that many months of the substitution of sphrom.
January 26, 2024 11:01 PM
Namaste Nesh. I had to come back to give you a quick warning. The Root Mantra of Kāmakalākāli is: klīm̐ krīm̐ hūm̐ krom̐ sphrom̐ kāmakalākāli sphrom̐ krom̐ hūm̐ krīm̐ klīm̐ svāhā । This Mantra is identical to that of Lalitā, but there is a difference. The seed "sphrom̐" forms the Kāmakalā starting from the Hārdakalā (Digit of Love). I will explain: The letter "s" means Hārdakalā or Love without a superior and which subdues everything. There is a big secret: this letter "s" alone is the force responsible for irresistibly uniting Śiva and Śakti. There is an even greater secret: this letter "s" means the eight-petalled lotus of the Śrīcakra; it unites the sixteen-petalled lotus or Bīja (Śiva) with the subsequent three sets of angles or Yoni (Śakti) of the Śrīcakra; this union manifests the Universe as the Bhūpura of the Śrīcakra. The letter "ph" means the White Bindu or the immediate Śiva. The letter "r" means the red Bindu or the illuminating Śakti. The Praṇava "om̐" means the Golden Bindu or Supreme Absolute. The "sphrom̐" seed alone is Kāmakalā and Kālikā. The truth is that "phr" alone means Bhairava and Kālikā which are in no way different from Kāmeśvara and Kāmeśvari. By reciting this Mantra you are gradually realizing the Vasīkaraṇa of the Praṇava "om̐" in a violent way. The realization of the seed "sphrom̐" leads to the union and identity of your soul with the Praṇava "om̐" or the Supreme Absolute. In truth, "sphrom̐" means "Sat Tat Om̐" ("This Love, which is the Absolute Truth and without a superior, permeates the entire World and is the Supreme Absolute"). This Kāmakalākāli will put an end to all your desires by satisfying them all, without exception, but there is a problem... she will do everything you wish, good or bad. She will fulfill all your righteous desires to bless you and all your unrighteous desires to punish and teach you, just as she did to Rāvaṇa when he took the help of this Mantra to subdue Rāma and forcibly kidnap Sītā. But in the end, Kāmakalākāli helped Rāma as Guhyakāli and gave him the power to destroy Rāvaṇa. It is very important to remember that the original Dharma is Guhyakāli. Pratyaṅgirā inherited this Dharmic nature from Guhyakāli. Kāmakalākāli is more playful and will punish and teach you even through satisfying your unjust desires. Therefore, the practitioner of the Kāmakalākāli Mantra needs a Guru even more, to prevent the devotee from falling into the traps of his own ego. You must be pure inside and out if you do not want to get into trouble with the Kāmakalākāli Mantra. If you desire something that is Adharmic, it will fulfill your desire, but it will lead to punishment or learning in the end. Kāmakalākāli and Lalitā are playful, but Lalitā is more thoughtful when it comes to teaching the devotee. Kāmakalākāli is a quick and exciting journey that will take your breath away. Lalitā is a quieter trip, ideal for enjoying the view. This is the way to work with Kāmakalākāli, according to the guidance of the Divine Mother.
January 27, 2024 01:01 AM
This is an amazing explanation. We are pleased to have you back! Would you be able to provide the japa vidhi for this mantra if it is permissible to publish? Please do not feel obligated to do so, but only if it is okay to share, you may do so. Once again, we are extremely grateful to your contributions and would want you to continue the series on the Siddhis and other Yoginis when time permits and if the Divine Mother allows.
January 27, 2024 03:01 AM
Namaste Jothi. Wow it is such an honor to hear from you. It is surreal and wonderful, as your words are directly from the divine and I am so thrilled to be receiving this specific wisdom and knowledge. Reading the guidance that you’ve shared has nearly taken my breath away. I’m basically at a loss for words in processing it. I am trying to digest what you’ve said and I feel like I’m going to overflow or something, like something around my heart and throat is on the verge of tears but I don’t know why. It’s not my usual response to extreme excitement or anxiety (both of which I am strongly feeling after receiving the boon of knowledge you’ve shared). So one really should depend on a guru for sadhana of Kāmakalā Kālī, right? I am not sure how to proceed. I am in awe of this goddess and I love her mantras and her gross ferociously beautiful form, but I am not a pure person. I am filled with ignorance and delusion and attachments to samsara, and my mind generates many adharmic fantasies which I struggle to dispel or sublimate promptly. There’s no chance baring death that I would quit her sadhana, but I don’t want to hurt others or do adharma. I’ve been living relatively dharmically and enjoying helping people and animals and Mother Earth, but often there is hell in my head, and many atrocious things play out there. I don’t even know myself really, to boot. Until I find a proper guru, could you share metaphysical techniques and/or lifestyle interventions, such as diet modifications or pranayama or ice baths or psychedelic plant medicine therapies (to subdue the ego and integrate consciousness and awareness), which might keep my mantra Japa and Kamakala-focused meditation safer? While I’m very enamored by Adi Parashakthi’s Lila and the perfect artistic sense of Śrī Śrī Mahāmāyā, I’d prefer the karmic bonds I may create be from so-called “good” things, play and romance and art and humor etc, and helpful pro social activities and humanitarian endeavors. I don’t want the noxious parts of my waking mind to have effects outside of my head, and I especially don’t want to do harm to others from fleeting feelings of rage and resentment. I have an especially hard time seeing liars and frauds, and if I catch a politician or businessman grifting or spreading lies and attacking truth, as they frequently do in this time, my mind leaps to visualize the worst tortures and losses for them, which I have to consciously stop via mindfulness and meditation on the reality of the Lila. Could Kamakala Kālī recognize what I really want, which is a thinned and subdued ego that I can leverage to better understand reality and play in more fulfilling and amusing ways, without taking the material world so seriously? Will she see the egotistical roots of my dark thoughts and relieve me of these numerous imperfections, instead of superficially granting what I don’t truly desire but can’t help sometimes fixating upon and visualizing?
January 27, 2024 04:01 AM
Namaste Krishna. Thank you for the words. The Japa Vidhi of this Mantra is already published here: https://manblunder.com/articlesview/kamakala-kali-trailokya-akarshana-mantra. This Mantra originally uses "sphrom̐" and is the highest Mantra of Kāmakalākāli. There are a multitude of Mantras that are given to the devotee before this. But this is the last and highest of Kāmakalākāli.
January 27, 2024 06:01 AM
Namaste Nesh. It honestly breaks my heart to see that you are attached to such a complicated form of the Divine Mother without an expert Guru nearby. Kāmakalākāli is quite extensive. It is the same thing that happens with the knowledge of the Yoginis of Śrīcakra. Without the Guru, the devotee is lost and does not know why he is suffering or what he is doing wrong. I'm afraid you'll get yourself into trouble with Kāmakalākāli, that's why I had to come. I'll leave the decision to continue or not up to you. The only thing I can do is warn you about the way she acts.
January 27, 2024 10:01 PM
Dear Jothi Ji, for what purpose did Hanuman ji worship Ma Kamakala Kali?
January 27, 2024 11:01 PM
Only Kāmakalākāli could bless Hanuman with this, as she is the Queen and Head of all Kāli forms.
January 27, 2024 11:01 PM
Namaste Keshav. Great question. Firstly, I would like to say that Lord Rāma is invincible, because his Iṣṭadevatā was Guhyakāli. This is true, every time Rāma is confronted, he will have a solution, no matter how absurd the problem. The blessing bestowed by Kāmakalākāli on Hanuman was the honor of becoming the vehicle and gatekeeper of the Divine Mother Kāli. He gained the privilege of being at Bhairava's side as the gatekeeper of the Divine Mother Kāli. He is also seen as a son by Kāli, in the same way that Gaṇeśa is seen as a son by Lalitā. Hanuman is close to Kāli because Lord Rāma is also close to her.
January 28, 2024 02:01 PM
Namaste, can You kindly answer me? Can You also share some advice in Durga Sadhana on how to please the Divine Mother in this form, how to receive the Divine love that Ramakrishna loved Kali with, maybe there is some kind of warning in sadhana? Some people say that one should not worship the ugra rupas of the Divine Mother at home, that the slightest mistake can cost one's life. This is especially true of Mahā Pratyaṅgirā, and what advice can You give, given that you have received the blessings of Śrī Atharvaṇa Bhadrakāḻī Mahā Pratyaṅgirā. If You do sadhana with love, faith and devotion, I think the Divine Mother will not kill her child for a mistake in worship, and she will still be the kindest, most tender, caring mother. Thank You for your answer.
January 28, 2024 11:01 PM
Namaste Богдан. The ideal and beneficial deity for a person is the one with which she is linked by karmas and past lives. The Guru can say this or the person discovers it on their own through "coincidences" resulting from the deity itself, which wishes to be recognized by the devotee.
January 29, 2024 01:01 AM
Namaste Dear Jothi, I have updated the article with your input. Once again, we are extremely grateful for your contribution and sharing knowledge for the benefit of all sādhakas! I have a question, is the 18 lettered mantra related to the 18 kalas of the Divine Mother Kālī? Also, what is the relation of Kāmakalākālī with Nirvāṇa Kālī and Nirvāṇa Sundarī?
January 29, 2024 06:01 AM
Namaste Krishna. Yes, as well as Mahātripurasundarī (fifteen letters), which includes Mahākāmeśvari, Mahāvajreśvari and Mahābhagamālini in each Kūṭa, forming eighteen eternities or Nityās. Kāmakalākālī is related to Mahātripurasundarī. Guhyakāli is related to Mahāṣoḍaśī. Mahānirvāṇa Kālī is the last Mantra of the Guhyakāli Krama and is related to Mahānirvāṇa Sundarī. These two are beyond the concepts of Śiva, Śakti and even Śivaśaktyaikya. But do you know what is most surprising? There are many states of consciousness above even Mahānirvāṇa Kālī and Sundarī. There are varying degrees of consciousness of an intelligence that is beyond these two. But access to these higher steps was only recently allowed by the Divine. He has plans for the future that will change drastically down here. The Yoga that deals with these higher states is called Supramental Yoga.
January 29, 2024 02:01 PM
Namaste, can You tell us more about supramental yoga, how to practice it, and why God decided to open access to the higher stages of intelligence only now? Thank you.
January 29, 2024 07:01 PM
Namaste Krishna. To facilitate your understanding of the gradations of Guhyakāḻī, I will write the Gāyatrī Mantra of the last six forms of the Guhyakāḻī Krama. The words used will reveal to you what each gradation is about. This will also help to understand Sundarī. 1. ŚĀMBHAVA: om̐ ānandāyai vidmahe kalātītāyai dhīmahi tannaścetanā pracodayāt ॥ 2. MAHĀŚĀMBHAVA: om̐ jyotirmayai vidmahe nirguṇāyai dhīmahi tannaḥ śuddhā pracodayāt ॥ 3. TURĪYĀ: om̐ bhāvābhāsāyai vidmahe niṣprapañcāyai dhīmahi tanno bodharūpā pracodayāt ॥ 4. MAHĀTURĪYĀ: om̐ anindriyāyai vidmahe jñānarūpāyai dhīmahi tanno niṣkaivalyā pracodayāt ॥ 5. NIRVĀṆA: om̐ virajāyai vidmahe citkalāyai dhīmahi tannaḥ satvā pracodayāt ॥ 6. MAHĀNIRVĀṆA: om̐ advayāyai vidmahe mahānirvāṇāyai dhīmahi tanna amṛtā pracodayāt ॥ There are more gradations above these, and everyone will see this at the appropriate time.
January 29, 2024 09:01 PM
Forgive my great ignorance here, but does this imply that Mahānirvāṇa Kālī and Sundarī are beyond Parabrahman?
January 29, 2024 11:01 PM
Namaste Dear Jothi, I will certainly publish these Gāyatrī mantras as a separate article. Thank you very much for providing this sacred and valuable information. As always, we are indebted to you for all the valuable contributions and also to all the commenters, who are eliciting and facilitating your valuable contributions! One last question on the Nityas, what are the names of the 16, 17 and 18 Nityas for Guhyakālī and 17 & 18 Nityas for Sundarī, considering Ṣoḍaśī is the 16th? Please disclose only if you are comfortable and allowed to share. Thank you once again for everything and please remain with us forever!
January 30, 2024 02:01 AM
Namaste Krishna. The last three Nityās of Sundarī are Mahākāmeśvari (kaeīlahrīm̐), Mahāvajreśvari (hasakahalahrīm̐) and Mahābhagamālini (sakalahrīm̐). They are each at one end of the Inverted Yoni, along with the other fifteen. Each one is at one end of the Inverted Yoni, totaling eighteen around. Sundarī is at the center or Bindu and is considered the junction of all the Nityās, in addition to transcending all of these. Whenever you see the parts of the Central Deity, know that it is always greater than all the parts put together. The last three Nityās of Kāli are: Madhurakāli, Bhadrakāli and Nityakāli. The Divine Mother Kāli in the center is the junction of these three with the other fifteen. If you look closer, these three Nityās give rise to 108 other main forms of Kāli. The names of these forms are present in the last part of the Guhyakāli Sahasranāma. Nityās of Sundarī and Kāli are truly the same thing with different "flavors", just as light and shadow appear on the same moon. Sundarī and Kāli are truly different flavors of the same thing and inseparable.
January 30, 2024 08:01 AM
Namaste Jothi. There’s a question that’s been on my mind for a long time but I can’t express it correctly. It is something like, keeping in mind the limiting 3/4 dimensional human perspective, when you say Divine Mother Kālī, is she the most fundamental and esoteric Kālī, the highest Śaktī, immanent and transcendental and much more? For purposes of dhyanam and contemplation, is it practical to say this central Divine Mother Kālī is Guhyakālī? Does this Divine Mother Kālī have a consort, or is she totally identical to the Divine, the absolute, the ultimate reality, the God etc … ?
January 30, 2024 06:01 PM
Namaste Jothiji, Would you be able to advice on Purna Shodashi her form and mantra of 19 letters, I have been searching for this for a while and seems like no one is aware of it or not ready to share (maybe). It would be helpful if you can help in this regard
January 30, 2024 11:01 PM
Namaste Jayanth. Purna Shodashi is: aim̐ kaeīlahrīm̐ klīm̐ hasakahalahrīm̐ sauḥ sakalahrīm̐ śrīm̐ । (Kali-Mother); aim̐ hasakalahrīm̐ klīm̐ hasakahalahrīm̐ sauḥ sakalahrīm̐ śrīm̐ । (Shodashi-Father). The supreme practice of Purna Shodashi is known as Nabhi Vidya and has been published on this website.
January 31, 2024 12:01 AM
Namaste Jothiji, I can't thank you enough for this, as its been a while I was searching for this
January 27, 2024 08:01 AM
Thank you Jothi. I am at least blessed enough to receive this most excellent guidance from you, so hopefully my luck will hold out with this fierce Queen of the multiverse. If I may humbly ask one unrelated question, you mentioned the manifested universe is the bhupura of śrī cakra if I understood correctly. Does this imply the further avaranas related to higher dimensions? My Baglamukhi guru taught about a unique dimensional theory and I’m wondering if this relates. For example, Baglamukhi is an 11th dimensional being/ exists through 11 dimensions, and there are higher ones after that, and the realities of each higher dimension up is impossibly massive and unimaginably terrifically beautiful, and that we beings of blood and flesh cannot even begin to grasp the scale of reality. even very advanced humans who choose to reincarnate instead of sayujya moksha or some such, can only dream of beginning to fathom creation, although simultaneously, a human may indeed be reborn into these higher dimensional spaces and become something much more over and over again, in this exquisite Lila of divine mother. I do have a very good guru has has initiated me into the beginnings of Śrī vidya, and per your wisdom Jothi I have approached him for guidance and advice, although I have been afraid he would tell be to stop my current sadhana, and I would be in a tough mental predicament then. Thank you for so much wisdom and secret knowledge
January 28, 2024 01:01 AM
Jaya Maa! Jothi Agaval you are the guardian of this site, please do not leave us for a long time, you illuminate and carry the dharma through this site!
January 28, 2024 11:01 AM
Dear Jothi ji, I worship Subrahmanya and I am curious to hear to from you how his upasana relates to Sri Vidya and other forms of Divine Mother. Thank you!
January 28, 2024 07:01 PM
Namaste Sen. The awakening of the Ājñācakra means the awakening of Lord Kārttikeya in the devotee. When considered individually, the five faces of Lord Kārttikeya mean the first seven Āvaraṇas of the Śrīcakra and everything related to them. One of the faces of Kārttikeya means the first three Āvaraṇas of the Śrīcakra, where much of the Divine Game unfolds. When this face is understood, Dharma, Artha and Kāma are in the hands of the devotee, that is, he satisfies all these with ease. The other four faces signify the four subsequent Āvaraṇas of the Śrīcakra. These faces deal with more internal and esoteric issues of the devotee. When the five faces are considered as one (Sam̐hitā), they mean the Sarvasiddhipradacakra or Ājñācakra or eighth Āvaraṇa of the Śrīcakra. If Lord Śiva means the Unmanifest Divine, Lord Kārttikeya means the Manifest Divine. When the Ājñācakra blossoms as Kārttikeya, the Impure Will of the Ego is replaced by the Pure Will of the Divine. This means that you will not stop acting, but rather that your actions in the World will become the manifestation of the Divine Will itself. Kārttikeya also manifests as Guru Tattva and makes your Ājñācakra the Gurucakra, that is, even if Kārttikeya does not fully blossom in the devotee during the beginning of the journey, Kārttikeya helps the devotee with the entire divine army and makes the devotee strong enough to endure the discharge of the innumerable Karmas present in the lower Chakras. This discharge may be unbearable for the devotee without the help of the preliminary flowering of the Ājñācakra as Gurucakra. The sixth face of Kārttikeya means the Divine Mother or Kuṇḍalinī Śakti, which is the secret key to blossoming and awakening the Sahasrāra Chakra. Kārttikeya, alongside the Yogini Icchāsiddhi, which is the energy that presides over the Ājñācakra, tells the devotee: this journey is not for those with fickle minds who change their intention, direction and devotion at all times; Your Icchā (intention, devotion, direction), material and spiritual, must be weighed carefully and you must carry it from the beginning to the end, you must finish what you start, even when faced with innumerable difficulties during this journey. Mūlādhāracakra is the direct reflection of Ājñācakra or Prakāśa; they are closely linked. Icchāsiddhi in Bhūpura provides preliminary guidance on unshakable Icchā (intention, devotion and direction). When the devotee, after resisting all adversity, reaches the total flowering of Kārttikeya and Icchāsiddhi in the Ājñācakra, there will no longer be the fear of falling, as the devotee's Icchā will be the divine will itself, inseparable. After this, Kārttikeya assists in the awakening of Sahasrāra, which first reveals the identity of the Ātman with the Paramātmā, and then reveals the continuity of action in the World through the beauty of seeing the inseparability of Subject, Object and Knowledge. This beauty is called Śrī or Mahātripurasundarī, which is immanence and transcendence. Therefore, with right guidance and unwavering devotion, Kārttikeya alone is competent to lead the devotee from the beginning to the end of the journey.
January 28, 2024 08:01 PM
Namaste Sen. Lastly, Kārttikeya is associated with Mahāvārāhī, Bagalāmukhī, Atharvaṇa Bhadrakāli (she is very fond of Kārttikeya), Mahārudra and Narasimha. What more needs to be said? Even Vallalār, who is envied by Indra and the holy trinity said that a true devotee of Kārttikeya is not afraid of Yama and rebirth, as Lord Brahmā would not dare to give another birth to a sincere devotee of Kārttikeya. Before Vallalār ascended to Supramental Yoga, he worshiped Kārttikeya. If people knew in detail the real capabilities of the deities they worship, they would not be so insecure and would have more faith. The deities can help you with everything, but they cannot help you if you do not have faith (Bhaktivaśya).
January 29, 2024 06:01 AM
Namaste Jothiji, thank you for sharing this profound insight into Kartikeya. Is Ayyappa also associated with Pratyangira and Sri Vidya?
January 29, 2024 09:01 AM
Namaste Jothi ji and koti koti pranaams to you! I have often felt confused about how to reconcile my devotion to Mahātripurasundarī with my affinity for Kārttikeya. Now I can rest assured that when I worship and meditate on Him, it is verily Her that I'm worshipping but in a different and perhaps more accessible form. Thank you!
January 29, 2024 02:01 PM
Namaste Jothi Ji. I would be grateful if you enlighten me on upasana of Śrīmahāganapatī. Apart from His mantra japā, is there anything else one can do to gain His Grace? Is His sahasranama recitation as addition sufficient? I would be grateful for your reply. I do not have a living Guru except the initiation that Raviji had given me in the past. Many thanks.
January 29, 2024 09:01 PM
Is there a special connection between Lord Kartikeya and Kuja Deva/planet mars?
January 29, 2024 10:01 AM
Namaste Jothi ji. For me, Maa Sidhhilakshmi is the one as per past life account. She is absolutely fantastic. Has step by step, lead me to Her. Please tell me more about Maha Sidhhilakshmi. I would be very happy to know from you.
January 29, 2024 09:01 PM
Is it possible to hear about the relationship between Kālasaṅkarṣaṇī and Kāmakalā Kālī?
January 30, 2024 03:01 AM
Jothi ji, I am really looking to hear about RajyaSiddhikalshmi and Siddhilakshmi as such or RajyaSiddhilakshmi and Rajrajeshwari/MahaShodashi. Will be so great to hear about them and if Devi allows the procedure of RajyaSiddhi Lakshmi, that will be great for sincere Sadhakas. I have seen a 10 faces SiddhiLakshmi image and wondered if we she is RajyaSiddhilakshmi. Rajyasiddhilakṣmi Mantra: śrīm hrīm klīṁ plūm aim hrim klim paum kṣim klim siddhilakṣmyai namaḥ klim paum hriṁ aim II
January 30, 2024 08:01 AM
There may be a stotram once shared by Śrī Tripuraghna, and then removed in a frustrating incident. Perhaps with devotion and faith, we may again see this Rajyasiddhilakshmi stotram revealed, and hopefully translated here. Do you recall what I’m referring to Swati?
January 31, 2024 11:01 AM
Oh yes. Wish we can hear more about RajyaSiddhilakshmi. I have not seen her mention in any grantha so must be from oral tradition or possibly not sure of it’s existence and procedure. Would love to hear some exposition on it from a learned member.
February 01, 2024 01:02 AM
Namaste Nirvanika. This form of the Divine Mother is worshiped in a different śrīcakra than what people are used to seeing: ṣoḍaśāvaraṇa śrīcakra (śrīcakra with sixteen āvaraṇas). I cannot say more about this form of the Divine Mother, because Rajyasiddhilakṣmī awakens in people an exaggerated greed to cling to wealth. This Mother immerses the devotee in so many riches that he ends up getting lost along the way and does not wish to advance further.
February 01, 2024 05:02 AM
Namaste Jothi. There are so many things I would like to discuss with you, and many things I have already learnt from your contributions here, thank you. I understand that there is likely a good reason that you post through pseudonyms, but I want to ask - would it be possible to become your student in these areas? I have some small experiences here and there, many setbacks and some progress, enough for me to feel confident that this path is one I wish to pursue wholeheartedly, but I sorely feel the need for a guru. I understand that the stage I am at is quite elementary in many ways, and you are probably keen to avoid wasting time on the insincere so I will ask like this - please suggest a course of action, or sadhana, or study, and a method of proving the same by which you would accept a student. I would like to be able to engage with you directly and I am happy to do as suggested for however many weeks, months, you require for that to happen. I feel you would be able to recognise a sincere request, and so I ask with this in mind. If that is entirely impossible, okay, but I have to ask! Thank you
February 01, 2024 10:02 PM
Oh, and how are SiddhiLakshmi and RajyaSiddhiLakshmi different? I have seen one visualization with 5 heads, other with 9 and one with 10. i thought Siddhi was for Spiritual gains while Riddhi for material gains. Are Rajrajeshwari and RajyaSiddhiLakshmi same at one level and what would be the nuanced difference.
February 02, 2024 01:02 AM
Namaste Nirvanika. There is the Siddhilakṣmī of the Kālikula (Uttarāmnāya). Two of her Mantras are: 1. om̐ hrīm̐ hūm̐ hām̐ phrem̐ kṣrom̐ krom̐ namaḥ ॥ 2. om̐ aim̐ ām̐ hrīm̐ śrīm̐ klīm̐ hūm̐ phrem̐ khphrem̐ hskhphrem̐ piṅgale piṅgale mahāpiṅgale krīm̐ hūm̐ phrem̐ chrīm̐ shauḥ krīm̐ krom̐ phrem̐ strīm̐ śrīm̐ phrom̐ blaum̐ brīm̐ ṭhaḥ ṭhaḥ ॥ And there is the Siddhilakṣmī of the Śrīkula (Anuttarāmnāya). One of her mantras is: śrīm̐ hrīm̐ klīm̐ plūm̐ aim̐ hrīm̐ klīm̐ paum̐ kṣīm̐ klīm̐ siddhilakṣmyai namaḥ klīm̐ paum̐ hrīm̐ aim̐ ॥ It turns out that all these forms of Siddhilakṣmī are present in the Kāmarājakūṭa of the Pañcadaśākṣarī Mantra, which is the Kūṭa that provides all Kāma and Bhoga. So it is not something more special than the Pañcadaśākṣarī Mantra, but something more focused on Kāma and Bhoga. But it is true that she remains Āmnāyanāyikā, but she is quite focused on pleasures of all kinds. Her devotee is able to become rich with just a strand of hair in his hand or a piece of stone. He always finds a way to become super famous. Those people who become extremely rich from simple things are blessed by these Goddess. If the devotee is arrested, he will find a way to get rich inside the prison and leave there richer too. If he gives away all his wealth, he will soon become rich again. He perfects wealth. Wealth pursues him. This Vidyā needs to be unlocked with the help of a Guru to release its effects, but almost no Guru will want to help you with this because he knows what a human being becomes when he tastes exaggerated wealth.
February 02, 2024 05:02 AM
Thanks Jothi ji for your exposition! I have some visualization of SiddhiLakshmi with 9/10 faces, Trishakti Chandi with 10 faces/Shodashi with 16 faces and I really want to spend some time creating the library of them with correct names. I can't seem to post them here and ask you. Is there a way to connect to you through Krishnaji and potentially you can answer some queries there. I want to do a project around that and it will be great to get your guidance.
February 12, 2024 11:02 PM
thank you jothi ji . bless me. mother kindly please enlighten the method to do this srikula rajyasiddhilakshmi mantra. please mother lalita who is none other than the divine play itself.
February 01, 2024 05:02 PM
There is a good reason why Sundari is the most difficult to achieve and the most protected Mahavidya. The journey itself from Bhupura to the center of Sri Chakra is the most beautiful thing and a work of art. I believe that India sleeps on top of a chest of gold and doesn't know it. Sri Chakra knowledge could be adapted for children at school. This would create adults who would rule this planet (for the best). This would create geniuses both from a material/technological point of view and also from a spiritual point of view. The spiritual is the cause and the material is the effect. Whoever dominates the spiritual understands all material effects. Returning to the subject of the difficulty of reaching Sundari, this is because upon reaching Bindu, all Mantras, known and unknown, become Svasiddha (they voluntarily reveal themselves to the devotee without the need for him to perfect them) and Susiddha (they help and become beneficial to the devotee, voluntarily). This entire Universe is made up of Mantras, your body is made up of Mantras. Such a devotee who attains Sundari, becomes so beautiful inside and out that if he puts his hand in the flames it does not burn him. The fire will never want to hurt him. If he jumps into the sea, the waters won't want to hurt him, he won't lack air and the animals won't attack him. If a sword goes in his direction, she will stop and think "I won't do that". Did you notice the difference? You're not destroying enemies, you're not forcing anything. The devotee becomes so beautiful inside that all the Mantras begin to admire and respect him. They are not afraid of the devotee, but rather admire his qualities. The qualities he acquired on the journey from Bhupura to Bindu. Therefore, Sundari is the most difficult Mahavidya to achieve because everyone is protecting her voluntarily, out of respect and admiration, not fear.
February 01, 2024 06:02 PM
People are often very impressed by Ugra Devatas. Do you know what the most Ugra thing of all is? Love. I can prove it. Do the test. Take the most aggressive Mantra that exists and use it against a sincere Sundari devotee. The deity will look at you and say: "I'm not going to do this to him, I'm going to do it to you!" It doesn't matter if you are invoking good or evil deities, out of admiration and respect these deities will say to you: "instead of attacking the devotee of Sundari, I will attack you!" After that, there will be nothing you can do to stop your own deity from attacking you. Someone will have to bear the karma done. It will be you, not the Sundari devotee. Why should the sincere devotee of Sundari endure this? Such a devotee is full of good qualities and is not harming anyone, any living being. You can perfect all the scriptures about Astras or Weapons, they will not obey you if on the other side is Sundari, Love incarnate. These Astras will say, "I would never do that." Therefore, Samayachara, where the devotee ardently meditates on good qualities and gradually absorbs them, remains invincible and the only way to reach Sundari. Internal meditation on what is auspicious remains the only path and will always be so. Bad people can think they are smarter all they want. They will never be able to deceive this reality.
February 01, 2024 07:02 PM
Can You please tell me more about this meditation (Samayachara)? Thank you.
February 02, 2024 12:02 AM
Namaste Богдан. Mahāvārāhī (arrows) and Rājamātaṅgī (bow) are Vācya and Vācaka. Vācya (Mahāvārāhī) are Objects signified by their Letters. Vācaka (Rājamātaṅgī) are Letters that mean Objects. Mahāvārāhī is Ājñācakreśvarī or the ruler of the Ājñācakra. This Cakra has the power to perform everything that other Cakras do in a superior way, mentally. Mahāvārāhī's reflection on the Mūlādhāra is the Objects in raw and inferior form. The superior form of Objects are in the Ājñācakra. Everything that is done internally or mentally is infinitely more powerful and superior than externally. All external worship serves only as preparation for internal worship. Mahāvārāhī is Samayeśvarī or that which is the reflection of all the Objects of external worship in internal worship. She is Samayeśvarī because she first gives success in external worship and then she makes the devotee a Samayacari. When Mahāvārāhī makes the devotee a Samayacari, he abandons all external objects of worship. He does everything internally, using the mind. He performs Japa, Homa, Puja and everything internally. The Samayacari sits silently and no one knows what he is doing, but he is infinitely more successful than someone who performs worship externally. Samayacari once worshiped externally and it helped him, but now he no longer needs it. I repeat, everything that is done internally is more powerful. Mahāvārāhī makes one a Samayacari. To be a Samayacari you need to have mastery of your Ājñācakra, as it will be this Cakra that will allow you to perform all internal worship successfully. Mahāvārāhī is Samayasaṅketā, that is, in addition to giving you the power to replicate the Yantra internally, it gives you the power to become the Yantra. It gives the corresponding meaning of the Yantra with the parts of your body. It clarifies all doubts about external and internal worship and the meaning of both in the body. Hence Samayasaṅketā. Therefore, Samayācārya is the Supreme form of worship not only of Lalitā, but of all its forms. Any deity would be infinitely more pleased with Samayācārya. Lalitā likes this. Samayācārya is when external worship becomes totally internal. Mahāvārāhī makes someone competent for this. That's why it's so important. I have used some of the twelve names of Mahāvārāhī to explain Samayācārya to you. On the internet, no one talks about these more esoteric meanings of Mahāvārāhī. If you look, you will find more superficial meanings. In the same way that the Bow does not exist without its Arrows, Letters do not exist without the Objects they signify. Likewise, Rājamātaṅgī, which is the Consciousness that establishes Objects, is inseparable from Mahāvārāhī, which is the Objects that reveal Consciousness. The Mantra of Lalitā is Rājamātaṅgī, and the form of Lalitā is Mahāvārāhī. The Samayacari is the Master who manipulates the Internal Objects that reveal Consciousness.
February 02, 2024 03:02 PM
Namaste Jothi Ji, Thank you for the detailed answer. So, all the nyāsaḥ, Pañcapūjā, Mudras, which are part of mantra japa are part of Samayācārya? Please let me know,.
February 03, 2024 03:02 AM
Namaste Dear Jothi! This is an absolute treasure that needs to be incorporated in our articles! We are truly blessed to have you in our presence. I was absolutely thrilled and knocked out, by this nugget from your treasure trove!
February 01, 2024 08:02 PM
Finally, some readers may ask me: "Where is Kāli?" I already said that they are inseparable. Listen carefully. VĀGBHAVAKŪṬA = Tumbureśvarī Guhyakālī. KĀMARĀJAKŪṬA = Siddhilakṣmī. ŚAKTIKŪṬA = Siddhikarālī (The form of Guhyakāli worshiped by Bharata) and Chinnamuṇḍā. PAÑCADAŚĀKṢARĪ = Mahāsiddhikarālī (The form of Guhyakāli worshiped by Rāma) and Kāmakalākālī. Another reader may ask me: "Where are the primordial Gurus?" Calm down, I'll say. Listen carefully. VĀGBHAVAKŪṬA = Medhā Dakṣiṇāmūrti. KĀMARĀJAKŪṬA = Paramānandabhairava. ŚAKTIKŪṬA = Svacchanda Bhairava. PAÑCADAŚĀKṢARĪ = Samasta Gurumaṇḍalavilīna Mahādakṣiṇāmūrti. Numerous other classifications can be made. They are all here. It's a matter of practice and faith until someone realizes all this. The devotee thinks at the end: "Why didn't I realize this before?" And it's all about getting from Bhupura to Bindu. There comes a point where you will begin to see the deities of other religions within the three KŪṬAS. Then the devotee will think, "Mother, you are unbelievable, who can describe you adequately."
February 03, 2024 06:02 AM
I can’t believe how lucky we are to have you here Jothi. Or is blessed the better word? Heartfelt thanks for sharing such treasures!
February 12, 2024 01:02 PM
Dear Mr. Jothi Agaval ! I have 2 Questions, if you do not mind: 1.) How many such "classifications" can/could approximately be made (in total) ? 2.) "There comes a point where you will begin to see the deities of other religions within the three KŪṬAS" Could you please explain this a little deeper ? Thank you very much for your very precious time ! Sincerely, Michael
February 01, 2024 08:02 PM
About Pañcadevatā of the Paraśurāmakalpasūtram. Many people make the mistake of seeing Mahāgaṇapati, Yogabālā, Rājamātaṅgī, Mahāvārāhī and Parābhaṭṭārikā (Parābīja sauḥ) as separate from the Pañcadaśākṣarī Mantra. In fact, the Pañcadaśākṣarī Mantra is broken down into these deities because it is almost impossible to obtain dominion over the Pañcadaśākṣarī without the preliminary help of these deities. I will tell you where each of these deities are in the Pañcadaśākṣarī Mantra. VĀGBHAVAKŪṬA = Mahāgaṇapati, Yogabālā, Annapūrṇā and Aśvārūḍhā. These deities must be worshiped in the morning. KĀMARĀJAKŪṬA = Laghuśyāmalā, Vāgvādinī, Nakulīśvarī, Svayamvarakalā and Rājamātaṅgī. These deities must be worshiped at noon. ŚAKTIKŪṬA = Laghuvārtāḷī, Svapnavārāhī, Tiraskariṇī, Vanadurgā, Bagalāmukhī and Mahāvārāhī. These deities must be worshiped at night. PAÑCADAŚĀKṢARĪ = PARĀBHAṬṬĀRIKĀ. These two must be worshiped at midnight. In fact, Parābhaṭṭārikā becomes the Pañcadaśākṣarī Mantra and, later, all the other deities I mentioned. I can make the same classification with the Protective Deities of Sundarī, they are also in the Pañcadaśākṣarī. Listen carefully. VĀGBHAVAKŪṬA = Vaṭuka Bhairava, Svarṇākarṣaṇa Bhairava, Aghora Rudra and Śarabheśvara. KĀMARĀJAKŪṬA = Aṣṭamukha Gaṇḍabheruṇḍa Nṛsimha, Mahāsudarśana and Kārtavīryārjuna. ŚAKTIKŪṬA = Jayadurgā, Mahāśūlinī and Atharvaṇa Bhadrakālī Pratyaṅgirā. PAÑCADAŚĀKṢARĪ = Paśupati and Sudarśana Nṛsimha. I can make many other classifications, including with the Great Gurus as well. They are all in the Pañcadaśākṣarī. Only the one who knows these classifications obtains mastery of the Pañcadaśākṣarī. In the end he abandons all other Mantras and resides in this one alone. He truly sees all the other deities within the Pañcadaśākṣarī and knows exactly where they are. What is the need to recite other Mantras when he understands this and gains mastery? When he overcomes even this, he arrives at the original power: Parābhaṭṭārikā (Parābīja sauḥ). Only he knows how to recite this Bīja which is the heart of Lalitā which is Śiva and Śakti. He went on a long journey to learn how to recite this Bīja. He sits and concentrates on this Bīja. Everything is in his hands, by Bhairava's order. This is the real Krama, other things are "studies" about other areas of Lalitā. What I said is the condensed whole. IT ŚRĪVIDYĀ ॥
February 02, 2024 05:02 PM
Thank You very much for such detailed answers. I understand correctly that You are talking about the glory of this mantra: ka-e-ī-la-hrīṁ ha-sa-ka-ha-la-hrīṁ sa-ka-la-hrīṁ? Please keep sharing the knowledge of Panchadashi Mahamantra with us. If You can tell about the not very complicated worship of Shri Yantra pressed on silver plate and not in Mahameru form. Thanks for the very much.
February 03, 2024 06:02 AM
Does “Parābhaṭṭārikā” always reference Parābīja sauḥ, or is it also a general honorific for many manifestations of Divine Mother? For example, I recall it being applied to Mahāpratyangirā in the viniyoga section of her khadgamālā
February 03, 2024 06:02 AM
Why is Śaktikūṭa populated with aspects of Vārāhī Ambikā, or Devis with personality and past times similar to Vārāhī ie Śrī Bagalāmukhi, the one whose mouth is a naked singularity and who rules over the Cat’s Eye galaxy?