महाकाली

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| || | || | || | | || mahākālī-kālabhairavaḥ śṛṇu cārvaṅgi subhage kālikāyāśca bhairavam | mahākālaṃ dakṣiṇāyā dakṣabhāge prapūjayet | mahākālena vai sārdhaṃ dakṣiṇā ramate sadā || 1 || tārā-akṣobhyabhairavaḥ tārāyā dakṣiṇe bhāge akṣobhyaṃ paripūjayet | samudramathane devi kālakūṭaṃ samutthitam || sarve devāḥ sadārāśca mahākṣobhamavāpnuyuḥ | kṣobhādirahitaṃ yasmātpītaṃ hālāhalaṃ viṣam || ata eva maheśāni akṣobhyaḥ parikīrtitaḥ | tena sārdhaṃ mahāmāyā tāriṇī ramate sadā ||

mahātripurasundarī-pañcavaktrabhairavaḥ mahātripurasundaryā dakṣiṇe pūjayecchivam | pañcavaktraṃ trinetraṃ ca prativaktre sureśvari || tena sārdhaṃ mahādevī sadā kāmakutūhalā | ata eva maheśānī pañcamīti prakīrtitā || bhuvaneśvarī-tryambakabhairavaḥ śrīmad bhuvanasundaryā dakṣiṇe tryambakaṃ yajet | svarge martye ca pātāle yā cādyā bhuvaneśvarī || etāstu ramate yena tryambakastena kathyate | saśaktiśca samākhyātaḥ sarvatantraprapūjitaḥ || tripurabhairavī-dakṣiṇāmūrtibhairavaḥ bhairavyā dakṣiṇe bhāge dakṣiṇāmūrtisaṃjñakam | pūjayet parayatnena pañcavaktraṃ tameva hi || chinnamastā-kabandhabhairavaḥ chinnamastā dakṣiṇāṃśe kabandhaṃ pūjayecchivam | kabandhapūjanāddevi sarvasiddhīśvaro bhavet || dhūmāvatī dhūmāvatī mahāvidyā vidhavārūpadhāriṇī || bagalāmukhī-ekavaktrabhairavaḥ bagalāyā dakṣabhāge ekavaktraṃ prapūjayet | mahārudreti vikhyātaṃ jagatsaṃhārakārakam || mātaṅgī-mataṅgabhairavaḥ mātaṅgī dakṣiṇāṃśe ca mataṅgaṃ pūjayecchivam | tameva dakṣiṇāmūrtiṃ jagadānandarūpakam || kamalātmikā-sadāśivabhairavaḥ kamalāyā dakṣiṇāṃśe viṣṇurūpaṃ sadāśivam | pūjayet parameśāni sa siddho nātra saṃśayaḥ || annapūrṇā-daśavaktrabhairavaḥ pūjayedannapūrṇāyā dakṣiṇe brahmarūpakam | mahāmokṣapradaṃ devaṃ daśavaktraṃ maheśvaram || durgā-nāradabhairavaḥ durgāyā dakṣiṇe deśe nāradaṃ paripūjayet |

nākāraḥ sṛṣṭikartā ca dakāraḥ pālakaḥ sadā | rephaḥ saṃhārarūpatvānnāradaḥ parikīrtitaḥ || Today, in a weekly discussion group that discusses Tantrāloka, one of my dear friends had several questions about the great Mahāvidyā with severed head, Chinnamastā. Originally from Dharamshala, her family deity was Chinnamastā but she was lately entertaining doubts in her mind whether to continue worshiping a deity of supposed Buddhist origin. I did mention to her that trying to label a primordial power as 'Hindu' or 'Buddhist' or something else was meaningless, and I do not know if she was convinced. My Guru, śrī Cinmudrānandanātha attained his mahāsiddhi through the upāsanā of Chinnamastā. Right after he had attained the siddhi and the direct revelation of the Great Goddess in Nepal, he was approached by a then minister of the King of Nepal, who had landed himself in a strange problem. He had acquired the wrath of a Kāpālika ascetic who performed the Rudradaṇḍa prayoga on the minister's son. This prayoga involves the invocation of the extremely fierce form of Bhadrakālī named Gṛdharkarṇī whose Dhyāna is as below: atiraudrī mahādaṃṣṭrā dīrghakeśī kṛśodarī | pramattanayanā ghorā dīrghaghoṇā madānvitā || snigdhagambhīranirghoṣā nīlajīmūtasannibhā | bhrukuṭyāgnīvasandīptā mahāvadanabhīśaṇā || daṃṣṭrāṣṭā kopatāmroṣṭḥī raktadīrghatanūruhā | triśūlairugradordaṇḍā narakīṭapalāśinī || atiraktāmbarā devaraktamāmsāsavapriyā | śiromālāvicitrāṅgī pibantī śoṇitāsavanm || nṛtyantī ca hasantī ca piśācagaṇasevitā | piśācaskandhamāruhya bhramantī vasudhātalam || ṣaṅkarasya mukhotpannā yoginī yogavallabhā | itthaṃbhūtā bhadrakālī mātṛbhiḥ parivāritā || It is said that during the destruction of Dakṣayajña, Mahārudra created the ferocious śakti named Gṛdhakarṇī who feasted on the flesh of the devas or the celestials who sided with Dakṣa Prajāpati. Later, she was propitiated by Hiraṇyākṣa and Rāvaṇa to gain victory over the devas. It is said that Devaguru Bṛhaspati, who tried to arrest the march of Rāvaṇa through the prayoga of Pāśupatāstra mantra, was defeated and paralyzed for seventy-two minutes by śukrācārya through the Rudradaṇḍāstra prayoga that invokes the fearful presence of Gṛdhakarṇī, the vulture-eared Goddess. Her Māraṇa prayogas

revealed by Pippalāda are said to be much more fatal than even those involving Dhūmāvatī. The ascetic had resorted to Rudradāṇḍāstra prayoga against the minister's son by performing homa with dhattūra, uttering the twenty-seven lettered mantra of Gṛdharakarṇī. To save the minister's son, our Guru resorted to the prayoga of his iṣṭadevatā Chinnamastā, where he used the sixteen-lettered Mahāvidyā of the Great Goddess with a sampuṭa of the ūrdhvāmnaya vidyā of the same Goddess, combined with Turīyā Gāyatrī in anuloma-viloma fashion. With the grace of the Great Goddess, the child was saved and the prayoga was successful. This also earned him the good-will of the Nepal Royal Family, which, at that time, housed yet another great practitioner and scholar of Tantra. The good-will he thus established continued till a few years ago, and enabled us to get some rare books and manuscripts collected by that member of the Royal family who himself had mastered the Tantra śāstra. ॐ | || | || | || | || | || | || | || | ए

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OM namo bhagavate nārasiṃhāya sarge brahmā sthitau viṣṇuḥ saṃhāre ca tathā haraḥ | varuṇo vāyurākāśo jyotiśca pṛthivī tathā || diśaśca vidiśaścā.api tathā ye ca digīśvarāḥ | ādityā vasavo rudrā bhṛgavoṅgirasastathā || sādhyāśca maruto devā viśvedevāstathaiva ca | aśvinau puruhūtaśca gandharvāpsarasāṃ gaṇāḥ || parvatodadhipātālā lokā dvīpāśca bhārgava | tiryagūrdhvamadhaścaiva tviṅgitaṃ yaśca sattama || saccā.asacca mahābhāga prakṛtirvikṛtiśca yaḥ | krimikīṭapataṅgānāṃ vayasāṃ yonayastathā || vidyādharāstathā yakṣā nāgāḥ sarpāḥ sakinnarāḥ | rākṣasāśca piśācāśca pitaraḥ kālasandhayaḥ || dharmārthakāmamokṣāśca dharmadvārāṇi yāni ca | yajñāṅgāni ca sarvāṇi bhūtagrāmaṃ caturvidham || jarāyujāṇḍajāścaiva saṃsvedajamathodbhijam | ekajyotiḥ sa marutāṃ vasūnāṃ sa ca pāvakaḥ || ahirbudhnyaśca rudrāṇāṃ nāsatyāśvinayostathā | nārāyaṇaśca sādhyānāṃ bhṛgūṇāṃ ca tathā kratuḥ || ādityānāṃ tathā viṣṇurāyuraṅgirasāṃ tathā | viśeṣāñcaiva devānāṃ rocamānaḥ sa kīrtitaḥ || vāsavaḥ sarvadevānāṃ jyotiṣāṃ ca hutāśanaḥ | yamaḥ saṃyamaśīlānāṃ virūpākṣaḥ kṣamābhṛtām || yādasāṃ varuṇaścaiva pavanaḥ plavatāṃ tathā | dhanādhyakṣaśca yakṣāṇāṃ rudro raudrastathā.antaraḥ || anantaḥ sarvanāgānāṃ sūryastejasvināṃ tathā | grahāṇāṃ ca tathā candro nakṣatrāṇāṃ ca kṛttikā || kālaḥ kalayatāṃ śreṣṭho yugānāṃ ca kṛtaṃ yugam | kalpaṃ manvantareśāśca manavaśca caturdaśa || sa eva devaḥ sarvātmā ye ca deveśvarāstathā | saṃvatsarastu varṣāṇāṃ cāyanānāṃ tathottaraḥ ||

mārgaśīrṣastu māsānāṃ ṛtūnāṃ kusumākaraḥ | śuklapakṣastu pakṣāṇāṃ tithīnāṃ pūrṇimā tithiḥ || karaṇānāṃ bavaḥ prokto muhūrtānāṃ tathā.abhijit | pātālānāṃ sūtalaśca samudrāṇāṃ payodadhiḥ || jambūdvīpaśca dvīpānāṃ lokānāṃ satya ucyate | meruḥ śiloccayānāṃ ca varṣe.aṣvapi ca bhāratam || himālayaḥ sthāvarāṇāṃ jāhnavī saritāṃ tathā | puṣkaraḥ sarvatīrthānāṃ garuḍaḥ pakṣiṇāṃ tathā || gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilo muniḥ | ṛṣīṇāṃ ca bhṛgurdevo devarṣīṇāṃ ca nāradaḥ || tathā brahmaṛṣīṇāṃ ca aṅgīrāḥ parikīrtitaḥ | vidyādharāṇāṃ sarveṣāṃ devaścitrāṅgadastathā || tumbaraḥ kinnarāṇāṃ ca sarpāṇāmatha vāsukiḥ | prahlādaḥ sarvadaityānāṃ rambhā cāpsarasāṃ tathā || uccaiḥśravasamaśvānāṃ dhenūnāṃ caiva kamadhuk | airāvato gajendrāṇāṃ mṛgāṇāṃ ca mṛgādhipaḥ || āyudhānāṃ tathā vajro narāṇāṃ ca narādhipaḥ | kṣamā kṣamāvatāṃ devo buddhirbuddhimatāmapi || dharmāviruddhaḥ kāmaśca tathā dharmabhṛtāṃ nṛṇām | dharmo dharmabhṛtāṃ devastapaścaiva tapasvinām || yajñānāṃ japayajñaśca satyaḥ satyavatāṃ tathā | vedānāṃ sāmavedaśca aṃśūnāṃ jyotiṣāṃ patiḥ || gāyatrī sarvamantrāṇāṃ vācaḥ pravadatāṃ tathā | akṣarāṇāmakāraśca yantrāṇāṃ ca tathā dhanuḥ || adhyātmavidyā vidyānāṃ kavināmuśanā kaviḥ | cetanā sarvabhūtānāmindriyāṇāṃ manastathā || brahmā brahmavidāṃ devo jñānaṃ jñānavatāṃ tathā | kīrtiḥ śrīrvāk ca nārīṇāṃ smṛtirmedhā tathā kṣamā || āśramāṇāṃ caturthaśca varṇānāṃ brāhmaṇastathā | skandaḥ senāpraṇītṝṇāṃ sadayaśca dayāvatām || jayaśca vyavasāyaśca tathotsāhavatāṃ prabhuḥ | aśvatthaḥ sarvavṛkṣāṇāmoṣadhīnāṃ tathā yavaḥ || mṛtyuḥ sa eva mriyatāmudbhavaśca bhaviṣyatām | jhaṣāṇāṃ makaraścaiva dyūtaṃ chalayatāṃ tathā || mānaśca sarvaguhyānāṃ ratnānāṃ kanakaṃ tathā | dhṛtirbhūmau rasastejastejaścaiva hutāśane || vāyuḥ sparśaguṇānāṃ ca khaṃ ca śabdaguṇastathā | evaṃ vibhūtibhiḥ sarvaṃ vyāpya tiṣṭhati bhārgava || ekāṃśena bhṛguśreṣṭha tasyāṃśatritayaṃ divi |

devāśca ṛṣayaścaiva brahmā cā.ahaṃ ca bhārgava || cakṣuṣā yanna paśyanti vinā jñānagatiṃ dvijāḥ | jñātā jñeyastathā dhyātā dhyeyaścokto janārdanaḥ || yajño yaṣṭā ca govindaḥ kṣetraṃ kṣetrajña eva ca | annamannāda evoktaḥ sa eva ca guṇatrayam || gāmāviśya ca bhūtāni dhārayatyojasā vibhuḥ | puṣṇāti cauṣadhiḥ sarvāḥ somo bhūtvā rasātmakaḥ || prāṇināṃ jaṭharasthognirbhuktapācī sa bhārgavaḥ | ceṣṭākṛtprāṇināṃ brahman sa ca vāyuḥ śarīragaḥ || yathā.adityagataṃ tejo jagadbhāsayate.akhilam | yaccandramasi yaccāgnau tattejastatra kīrtitam || sarvasya cā.asau hṛdi sanniviṣṭaḥ tasmātsmṛtirjñānamapohanaṃ ca | sarvaiśca devaiśca sa eva vandyo vedāntakṛdvedakṛdeva cā.asau ||

| || In śrīkula Tantra, one performs the āvaraṇa pūjā of five forms of Kālikās during five specific paurṇamī titihis. Of these, the paurṇamī of Jyeṣṭha māsa is of great significance. On this day, during the brahma muhūrta, the upāsaka performs the krama for Guhyasundarī where Mahātripurasundarī is worshiped through the Guhyaṣoḍaśī mantra as the combination of fourteen Mahāvidyās, where each letter of her mantra represents a Mahāvidyā. Instead of kādi or hādi mantras, the interesting part of this mantra is the application of sādi vidyā to represent Sundarī within the pantheon of various Mahāvidyās represented by the Mahāmantra. Having performed śrīkrama for Guhyasundarī in the day with the attitude of Dvaitādvaita - mainly meditating on the Supreme Mother in the Anāhata padma, one performs the saparyā of Guhyakālikā during mahāniśā with the attitude of Pūrṇādvaita, and within the Mūlādhāra and Sahasrāra chakras. The prakriyā begins with performing 72 or 108 śaktyutthāpana prāṇāyāmas while concentrating on fiery red bījapancaka of Sahasrānanā Guhyakālī during the five phases of respiration. If one is unable to come face to face with the Mahāśakti through this, one does not continue with the krama, as

the state of Advaita with the Great Mother has to be experiential and not conceptual or imaginary like in the case of jaḍa vedānta. Then one begins to perform the saparyā within the śrīcakra with sohaṃ bhāva. After the sixteen pātras are established with a mix of both tritārī of Lalitā and bījapañcaka of Guhyakālī, one begins by worshiping the below deities in the thirty-six petalled lotus: Karālī, vikarālī, kātyāyanī, pherurāvā, ulkāmukhī, bhīśaṇā, kapālinī, śmaśānavāsinī, kālarātrikā, rudrāṇī, caṇḍikā, kaulinī, ugrā, kālakarṇī, pataṅginī, jālandharī, nāgahāriṇī, śavāsanā, mahākhecarī, mahāmāyā, tāpinī, lambodarī, piṅgajaṭā, bhīmā, vajranakhā, jvālāmālinī, kṣobhiṇī, aparājitā, parāparā, virūpā, vidyujjihvā, ghoradaṃṣṭrā, meghanādā, pradīptā, kaṭāṅkaṭā and viśvarūpā. In the thirty-two petalled lotus, the following deities are worshiped: Kāleśvarī, bhogavatī, gaurī, bhairavī, durgā, kālikā, cāmuṇḍā, śivadūtī, māheśvarī, kauśikī, jayantī, mahāmaṅgalā, medhā, śākambharī, śāntā, ambikā, bhrāmarī, aparṇā, mahodarī, ghorarūpā, vedavatī, kṣemaṅkarī, mahānidrā, bhavānī, vijayā, umā, aṭṭāṭṭahāsinī, muṇḍamālinī, mahāpiśācinī, pūtanī, kumbhodarī and jagadgrāsinī. In the twenty-four petalled lotus, the following deities are invoked: Mahālakṣmī, annapūrṇā, mātaṅgī, sarasvatī, aśvārūḍhā, nityaklinnā, padmāvatī, mahiṣamardinī, bhuvaneśvarī, bagalāmukhī, śulinī, aghorā, tvaritā, vāgvādinī, dhanadā, kirateśvarī, kukkuṭī, caṇḍikā, śābarī, ucchiṣṭacāṇḍālinī, nākulī, lavaṇeśvarī, jātavedasī and śātakarṇī. In the sixteen-petalled lotus: Caṇḍeśvarī, caṇḍaghaṇṭā, siddhilakṣmī, mahākālasaṅkarṣiṇī, chinnamastā, ekajaṭā, bālā tripurā, mahātripurasundarī, nīlapatākā, harasiddhikā, kubjikā, rājarājeśvarī, svarṇakūṭeśvarī, anaṅgamālā, madhumatī and hayagrīveśvarī. In the twelve-petalled lotus: Nirmalā, kumudā, kāmukā, sthūlodarī, kulasundarī, liṅgadhāriṇī, ḍamarukā, mahāmārī, raktadantikā, lalitā, madotkaṭā and manaḥpramathinī. In the eight-petalled lotus: Guhyeśvarī, bābhravī, carcikā, abhayā, māyūrī, ekavīrā, tāmasī and bhīmādevī.

In the vṛtta cakra: Asitāṅgabhairavī, rurubhairavī, krodhabhairavī, ugrabhairavī, unmattabhairavī, caṇḍabhairavī, kapālabhairavī and saṃhārabhairavī. In the aṣṭakoṇa cakra: Ugracaṇḍā, pracaṇḍā, caṇḍogrā, caṇḍanāyikā, caṇḍā, caṇḍavatī, caṇḍarūpā and caṇḍikā. In the vṛtta cakra: Brahmāṇī, māheśvarī, kaumārī, vaiṣṇavī, vārāhī, nārasiṃhī, indrāṇī and śivadūtī. In the navakoṇa cakra: Bhadrakālī, śmaśānakālī, dakṣiṇākālī, caṇḍakālī, siddhikālī, kālakālī, kāmakalākālī, dhanakālī and guhyakālī. In the pañcakoṇa cakra: Sṛṣṭikālī, sthitikālī, saṃhārakālī, anākhyākālī and bhāsākālī. In the trikoṇa cakra: Mahākāmeśvarī, mahāvajreśvarī and mahābhagamālinī. In the bindu cakra, a daśakoṇa cakra is visualized and the following emanations of Bharatopāsitā Guhyakālī are invoked: Mahācaṇḍayogīśvarī, vajrakapālinī, mahāḍāmarī, siddhikarālī, siddhivikarālī, guhyakālī, caṇḍakapālinī, aṭṭāṭṭahāsinī, muṇḍamālā, and kālacakreśvarī. In the mahābindu, one finally worships Sahasrānanā Guhyakālī (not Bharatopāsitā ) who is seated on Mahānṛsiṃha, beyond the pañcakālāgni and beyond pūrṇabrahma and mahāśūnya. These fourteen āvaraṇas are visualized within the sixteen āvaraṇas of the śrīcakra omitting the last two bhāsā cakras of the śrīkrama. Having attained complete, non-conceptual oneness with Parāśakti at the level of core energy, one performs the japa of the mahāmantra of Sahasramukhī Guhyakālī till brahmamuhūrta. Then having finished morning bath and sandhyā, one assumes the

attitude of davitādvaita and performs the krama for Kādi Mahāṣoḍaśī to end the entire vidhi. This thus completes the invocation of sādi, hādi and kādi vidyās, with Guhyakālī here representing the hādi vidyā. One then offers pūjā and dakṣiṇā to ācārya, brāhmaṇa, suvāsinī, kumārī etc.

| || Note: While this follows the highly syncretistic Badabanala Tantra and associated Pujakalpas, a similar procedure with some changes is used also by the puristic school centered around Guhyakali (derived from Mahakala Samhita and Yamalas) - here only ten avaranas are visualized with vrittas combined with other chakras. There is also significant difference in patrasthapana and balidana. But the vidhi is naimittika in both schools and not nitya.