on dakShiNa kAlI

[Guest guest]

Copy Paste from Kamakoti Mandali Blog

 

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shrIdevI is referred to as mAtA in the very beginning of rahasya sahasranAma †"

mAti parimitam dadAtIti mAtA †" as she grants bhoga and mokSha respectively to

sakAma and niShkAma upAsakas. And there is no mahAvidyA faster than bhagavatI

kAlikA who grants both these to her upAsakas. She is often described as tamoguNa

svarUpiNI owing to her nIla or kR^iShNa varNa but the nIla varNa is to be

interpreted as the expansive chidAkAsha, dense and dark due to the concentration

of shuddha sattva.

The brahma svarUpa of mahAmAyA is evident from her sacred name kAlikA:

ka †" brahma

A †" ananta

la †" vishvAtmA

i †" sUkShmA

ka †" brahma

A †" ananta

Thus, the very abhidhAna of kAlikA indicates Adyantarahitatva, anantatva,

sUkShmatva, vishvAtmakatva and vishvottIrNatva.

A fountain of blood is depicted as flowing from the vadanAravinda of kAlikA.

Blood signifies rajoguNa and this indicates kAlikA as brahmasvarUpiNI as she is

virajA:

hiraNmaye pare koShe virajaM brahma niShkalam |

The epithet dakShiNA is also of special significance. dakShiNA kAlI, as seen by

shrIkula, is an apparent transformation of sundarI (from aruNA to kR^iShNA) and

this is accompanied by a transformation (equally apparent) of dakShiNAmUrti to

bhairava. On account of being worshipped by dakShiNAmUrti-bhairava (who is

worshipped through the fourteen syllabled mantra and has a shrine in

Pashupatinath), bhagavatI tripurasundarI is referred to as dakShiNA kAli and

this is the opinion of rudrayAmaLa. Even the karpUra stotra can be interpreted

to suit sundarI pakSha and the goal of the current series of postings is to

present this interpretation.

While this is the most important interpretation for a shrIvidyA upAsaka, there

are other interpretations of the word dakshiNA:

1. The one stationed in dakShiNa dik i.e. yama is scared away by the very

utterance of the name kAlI. Hence she is referred to as dakShiNA. As described

in several Tantras, it is kAlikA who scared away yamadharma in the case of

mArkaNDeya, being the vAma bhAga of shiva.

2. It is said that offering dakShiNA after karma samApti alone grants the fruit

of the action performed. As she grants sarva-karma phala svarUpa mukti,

bhagavatI is praised as dakShiNA.

3. She is called dakShiNA as she is worshipped by upAsakas from dakshiNa desha

through keralAchAra (dakShiNAchAra).

4. Dakshina is shiva and kAlI, his shakti, is vAmA. Thus, dakShiNA kAlI is

shivashaktyAtmikA. This aikya, like in the case of panchadashI, is true even for

the dvAvimshatyakSharI vidyA. Hence umAyAmaLa describes sundarI and kAlikA as

the only two “pUrNa†vidyAs and as kulastrI-s among the innumerable

veshyA-s.

5. As she is worshipped through dakShiNAchAra in the day even by kaulins, she is

referred to as dakShiNA kAlikA with her name kAlI indicating nishA or

adakShiNAchAra. When dakshina and adakshina balance each other, there is a state

free from AchAra called “svecChA or svacChanda†(niruttare) and it is due to

her svacchandAnanda svarUpa, which she also grants to her upAsaka, that

bhagavatI is called dakshiNA kAlikA.

Yet another beautiful interpretation of the potent name is seen in the tantras

and its hidden purport should be understood from sadguru:

puruSho dakshiNaH proktaH vAmA shaktirnigadyate |

vAmA sA dakShiNaM jitvA mahAmokShapradAyinI ||

tataH sA dakShiNA nAmnA triShu lokeShu gIyate ||

Only a clear understanding of this profound tattva shall enable one to

completely appreciate the essence of the final name of the rahasya sahasranAma

(considering lalitAmbikA as the visheshya): shivashaktyaikyarUpiNI.

[Guest guest]

Some additional notes by from Mahakala Samhita

 

**********************************************************

After the Mahapralaya, again as a part of Jagat Shrishi, Kali proceeds forth

with the job of creation by making Kala reel under the delusion. Unable to bear

the separation of Kali, Kala performs severe penance in the Maha Smasana

(graveyard). The Kali pleased with the penance of Kala, grants Jnana and Sarva

Akarshana Sakti to Kala. Out of her compassion, Kali gave away the boons to

Kala.

 

Since, Kali out of her dAkShiNAtyata (compassion), granted the boons to

Mahakala, hence She is known to be Dakshina Kali. The amarakosa also say that

dakshiNa as `sarala, udArau ca' - honest, sincere, generous, compassionate

 

The Mahaala with the blessing of Dakshina Kali performs severe penance and is

blessed with the vision of 51 matrika varnamala devatas who thereby grant the

Kala 51 vidyas or sciences.

 

*********************************************************************

 

This is from the Karpura Tantra of Mahakala Samhita which also details out the

mantroddhara of Dakshina Kalika Mahamantra and its prayoga vidhi.

 

with regs,

sriram

 

 

 

, " Satish " <satisharigela wrote:

>

> Copy Paste from Kamakoti Mandali Blog

>

> ------

> shrIdevI is referred to as mAtA in the very beginning of rahasya sahasranAma

†" mAti parimitam dadAtIti mAtA †" as she grants bhoga and mokSha respectively

to sakAma and niShkAma upAsakas. And there is no mahAvidyA faster than bhagavatI

kAlikA who grants both these to her upAsakas. She is often described as tamoguNa

svarUpiNI owing to her nIla or kR^iShNa varNa but the nIla varNa is to be

interpreted as the expansive chidAkAsha, dense and dark due to the concentration

of shuddha sattva.

> The brahma svarUpa of mahAmAyA is evident from her sacred name kAlikA:

> ka †" brahma

> A †" ananta

> la †" vishvAtmA

> i †" sUkShmA

> ka †" brahma

> A †" ananta

> Thus, the very abhidhAna of kAlikA indicates Adyantarahitatva, anantatva,

sUkShmatva, vishvAtmakatva and vishvottIrNatva.

> A fountain of blood is depicted as flowing from the vadanAravinda of kAlikA.

Blood signifies rajoguNa and this indicates kAlikA as brahmasvarUpiNI as she is

virajA:

> hiraNmaye pare koShe virajaM brahma niShkalam |

> The epithet dakShiNA is also of special significance. dakShiNA kAlI, as seen

by shrIkula, is an apparent transformation of sundarI (from aruNA to kR^iShNA)

and this is accompanied by a transformation (equally apparent) of dakShiNAmUrti

to bhairava. On account of being worshipped by dakShiNAmUrti-bhairava (who is

worshipped through the fourteen syllabled mantra and has a shrine in

Pashupatinath), bhagavatI tripurasundarI is referred to as dakShiNA kAli and

this is the opinion of rudrayAmaLa. Even the karpUra stotra can be interpreted

to suit sundarI pakSha and the goal of the current series of postings is to

present this interpretation.

> While this is the most important interpretation for a shrIvidyA upAsaka, there

are other interpretations of the word dakshiNA:

> 1. The one stationed in dakShiNa dik i.e. yama is scared away by the very

utterance of the name kAlI. Hence she is referred to as dakShiNA. As described

in several Tantras, it is kAlikA who scared away yamadharma in the case of

mArkaNDeya, being the vAma bhAga of shiva.

> 2. It is said that offering dakShiNA after karma samApti alone grants the

fruit of the action performed. As she grants sarva-karma phala svarUpa mukti,

bhagavatI is praised as dakShiNA.

> 3. She is called dakShiNA as she is worshipped by upAsakas from dakshiNa desha

through keralAchAra (dakShiNAchAra).

> 4. Dakshina is shiva and kAlI, his shakti, is vAmA. Thus, dakShiNA kAlI is

shivashaktyAtmikA. This aikya, like in the case of panchadashI, is true even for

the dvAvimshatyakSharI vidyA. Hence umAyAmaLa describes sundarI and kAlikA as

the only two “pUrNa†vidyAs and as kulastrI-s among the innumerable

veshyA-s.

> 5. As she is worshipped through dakShiNAchAra in the day even by kaulins, she

is referred to as dakShiNA kAlikA with her name kAlI indicating nishA or

adakShiNAchAra. When dakshina and adakshina balance each other, there is a state

free from AchAra called “svecChA or svacChanda†(niruttare) and it is due to

her svacchandAnanda svarUpa, which she also grants to her upAsaka, that

bhagavatI is called dakshiNA kAlikA.

> Yet another beautiful interpretation of the potent name is seen in the tantras

and its hidden purport should be understood from sadguru:

> puruSho dakshiNaH proktaH vAmA shaktirnigadyate |

> vAmA sA dakShiNaM jitvA mahAmokShapradAyinI ||

> tataH sA dakShiNA nAmnA triShu lokeShu gIyate ||

> Only a clear understanding of this profound tattva shall enable one to

completely appreciate the essence of the final name of the rahasya sahasranAma

(considering lalitAmbikA as the visheshya): shivashaktyaikyarUpiNI.

>