The Complete Kamrup Kamakhya Yatra — Urvashi Kund, Umananda's Permission, Saubhagya Kund and the Ten Mahavidya Pithas

Kamrup Kamakhya, the most awake and ugra Shakti Peeth of Kaliyuga, can be visited mentally when the journey cannot be made

The speaker takes the listener on the yatra of Bhagavati's most important Shakti Peeth, Kamrup Kamakhya, and asks that it be made mentally, with a prayer that Jagadamba call one soon to that divine dham. Its mahatmya is described in many tantra shastras and Puranas; in the Kali age it is the most excellent, awake and ugra Shakti Peeth. The video covers its mahatmya, how the Nilachal parvat should be ascended, and in what order.

Today, the speaker says, we all set out on the yatra of Bhagavati's most important Shakti Peeth, Kamrup Kamakhya. Make this whole journey mentally, and pray to Bhagavati that as soon as possible Jagadamba call you to that divine dham of hers and free you from life. The mahatmya of Kamrup Kamakhya is described in many tantra shastras and in the Puranas. In the Kali age this is the most excellent, awake and ugra Shakti Peeth. What is its mahatmya, how should one ascend the Nilachal parvat, and what is the order — the complete description will be seen in the video. If you watch it to the end, he says, in one way you will have performed the whole Kamrup tirtha yatra mentally. The parikrama of Bhagavati's main yoni mandal will come as a separate video, in which the pauranic and tantric mahatmya will be discussed at length.

In what order should the darshans at Kamakhya be taken?

In the order for the darshan of Bhagavati Jagadamba's form, one first goes for the darshan of Bhagavan Umananda Bhairav — but before even that there are two chief darshans: first Urvashi Kund, where bathing has its importance, and second the Brahmaputra Nad Lohit Kund. Of Urvashi's kund it is held that on an island in the middle of the Brahmaputra, Bhagavati Urvashi brought amrit from swarga lok and placed it there, and it is with that amrit that the devatas offer naivedya to Kamrup Kamakhya.

In the order that exists for the darshan of Bhagavati Jagadamba's form, the speaker says, first of all we go for the darshan of Bhagavan Umananda Bhairav ji. But before that too there are two chief darshans. First of all Urvashi Kund, where bathing and the like has its importance, and second the Brahmaputra Nad Lohit Kund. Of the kund of Bhagavati Urvashi as it stands at present, it is held that in the middle of the Brahmaputra there is an island, upon which amrit was brought from swarga lok by Bhagavati Urvashi and placed, and it is by that very amrit that the devatas offer naivedya and the like to Bhagavati Kamrup Kamakhya. At present, however, that kund has merged into the Brahmaputra river and we cannot see it; its place is reckoned at a distance of only two dhanush from Bhasmakut parvat, where Umananda Bhairav ji is.

What is offered for Urvashi Kund, and what is the Brahmaputra's mahatmya?

For their sake one offers akshat, pushpa and the like into the Brahmaputra Nad, and then salutes the Brahmaputra. The speaker says the current is very swift and the river extremely deep, and that the origin and mahatmya of the Brahmaputra are endless and ought to be known — without knowing the mahatmya, the complete fruit of a tirtha yatra is not obtained. Its mahatmya is that it is the son of Bhagavan Brahma, born of a muni named Shantanu and of a mother named Amogha.

For their sake, the speaker says, we will offer akshat, pushpa and so on into the Brahmaputra Nad, and after that we will salute the Brahmaputra Nad. Seeing it from above the boat, he remarks how swift the current is, how very great the depth and how very fierce the flow of the Brahmaputra Nad. The origin of the Brahmaputra Nad, and the mahatmya they have, are also endless and ought to be known — without the mahatmya, the complete fruit of doing any tirtha yatra is not obtained. The mahatmya of the Brahmaputra Nad is this: they are the son of Bhagavan Brahma ji, and it was through a muni named Shantanu and their mother named Amogha that their origination took place.

What connects the Lohit Kund with Parashuram?

On the Kailash parvat there is a kund named Lohit, where Parashuram ji went after the killing, since the dosha of the killing of Bhagavati Renuka had attached to him. Because the dosha had attached by lokachar even though he was Bhagavan, he went to that kund for its removal, and on bathing at the source of the Brahmaputra Nad he was freed of the dosha. It is then held that he made a way with his parashu, forming the Brahmaputra's path through the whole Kamrup region up to the sea.

On the Kailash parvat, the speaker says, there is a kund named Lohit, to which Parashuram ji went after committing the killing; the dosha of the killing of Bhagavati Renuka had attached to him. Because the dosha had attached by lokachar — even though he was Bhagavan — for its removal he went to that kund, and when he bathed at that place which is the source of the Brahmaputra Nad, he obtained release from that dosha. And then, making a way with his parashu, he formed the path of the Brahmaputra Nad through the whole Kamrup region as far as the sea. This is what is held, he says.

Why is the island called Bhasmakut parvat?

The island seen in front is Bhasmakut parvat, upon which Umananda Bhairav ji is present. Its name is Bhasmakut because it was here that Kamadev was reduced to ashes by Bhagavan Shiva through the fire of his third eye, and here too that life was granted to him again on Bhagavati Rati's prayer. Upon this same mountain, the chief Bhairav of Kamrup Kamakhya Jagadamba, Umananda ji, remains eternally present.

The island you see in front, the speaker says, is Bhasmakut parvat, upon which Umananda Bhairav ji is present. Its name is Bhasmakut for this reason: because by Bhagavan Shiva, through the fire of the third eye, Kamadev was reduced to ashes at this very place, and on Bhagavati Rati's prayer life was again granted to him here itself. Upon this same mountain, the chief Bhairava of Kamrup Kamakhya Jagadamba, Umananda ji, remains present eternally.

Which days carry special merit at Umananda Bhairav?

On Chaitra Shukla Ashtami all the devi-devatas come and stand present on both banks of the Brahmaputra Nad, and all the tirthas in the middle of the Nad, so on that day bathing there and eating the leaf of the ashoka carries great importance. And if an Amavasya falls on a Monday, coming that day for the darshan and pujan of Umananda Bhairav ji carries great importance.

On Chaitra Shukla Ashtami, the speaker says, all the devi-devatas come and are present on both banks of the Brahmaputra Nad, and all the tirthas in the middle of the Nad; so on that day, bathing here and eating the leaf of the ashoka carries very great importance. And if an Amavasya falls on the day of a Monday, coming on that day and performing the darshan and pujan of Umananda Bhairav ji carries very great importance. Having come down, he says, they now climb the steps straight to the chief place of Umananda Bhairav ji — so first Urvashi Kund, then Bhagavan Brahmaputra Nad, and now this darshan of Umananda Bhairav ji.

What permission must be taken from Umananda Bhairav?

Inside the chief temple there is a cave; one goes down to take darshan there. Having performed all the pujan of Bhagavan with whatever one has brought, one then asks the command: Prabhu, grant us your permission that we may ascend the Nilachal parvat and, taking darshan of Bhagavati Kamrup Kamakhya together with all ten Mahavidyas, obtain punya, and complete our sadhana and anushthan there. Certainly take this adesh, the speaker says, and only after that go on towards Nilachal.

This is the chief temple, the speaker says; after going inside it we will ask permission for the darshan of Bhagavati Kamakhya and for the ascent of the Nilachal parvat — permission of Umananda Bhairav ji Maharaj. There is a cave ahead; going inside this temple, one has to go down and take darshan there. There itself, having performed all the pujan of Bhagavan with what you have taken along, after that you ask for the command: Prabhu, grant us your permission that we ascend the Nilachal parvat and, having taken darshan of Bhagavati Kamrup Kamakhya together with all ten Mahavidyass, obtain punya, and that we may complete our sadhana and anushthan there. Certainly take this permission, he says; after that we will go back towards the Nilachal parvat.

What is offered at Brahma Kund and Pandunath near Umananda Bhairav?

After the darshan of Urvashi Kund, the Brahmaputra Nad and Umananda Bhairav ji, if you wish, at that same place also release akshat, pushpa and the like in the names of Brahma Kund and Pandunath, right there near Umananda Bhairav ji. Take darshan of both and receive the command from there. The killing of Madhu and Kaitabh, the speaker says, was performed at the place of Pandunath ji, by Shri Harinarayana.

After the darshan of Urvashi Kund, the Brahmaputra Nad and Umananda Bhairav ji, the speaker says, if you wish, at that same place also release akshat, pushpa and so on in the names of Brahma Kund and Pandunath, right there beside Umananda Bhairav ji. Take darshan of both of them as well, and obtain the command from there. The killing of Madhu and Kaitabh was performed at the place of Pandunath ji, by Shri Harinarayana.

How many paths lead up Nilachal, and who guards the eastern one?

The ascent of the Nilachal parvat has begun by the eastern path. There are eight paths, by which the journey is made from all eight corners, and in the eight paths there are different dwarapalas. The dwarapalas of this eastern path are Ganpati ji, Manohar Agni Baital ji, Ghantakarna ji, Hanuman ji and Nandi ji. So the first darshan in the order of ascending the Nilachal parvat is that of Bhagavan Ganpati ji.

Now we have begun the ascent of the Nilachal parvat, the speaker says. This is the eastern path; there are eight paths, by which the journey takes place from all eight corners. The place here is the place of Bhagavan Ganesha ji. In the eight paths there are different Dwarapalas. The dwarapalas of this eastern path are Ganpati ji, Manohar Agni Baital ji, Ghantakarna ji, Hanuman ji and Nandi ji. So this first darshan that we are taking in the order of climbing the Nilachal parvat, in the order of the ascent, is that of Bhagavan Ganpati ji.

Why must the dwarapala be worshipped first?

The speaker says one should ascend on foot, and that when you come for the darshan of Bhagavati Kamakhya you should first stay in the city of Guwahati and take darshan of all — Urvashi Kund and the rest. Here it is Bhagavan Ganpati ji whose darshan and pujan is to be done first, and thereafter at this same place one must offer dhoop, deep and naivedya in the name of Manohar Agni Baital. The first pujan should certainly be of the dwarapala; only after that are we to go ahead.

You should ascend only on foot, the speaker says. Whenever you come for the darshan of Bhagavati Kamakhya, first stay in the city of Guwahati and take darshan of all of them, of Urvashi Kund and the rest. This is Bhagavan Ganpati ji; his darshan and pujan is to be done first here, and thereafter, at this same place, you are to offer dhoop, deep and naivedya and so on in the name of Manohar Agni Baital. The first pujan should certainly be of the dwarapala. Only after this are we to go ahead.

What is the full sequence before the ascent begins?

Make the journey on foot; whenever you come, first stay in the city of Guwahati itself, and from there first take darshan of Urvashi Kund, the Brahmaputra Nad and Umananda Bhairav ji. Thereafter you must obtain the command at every one of those three places — ask for the command at Urvashi Kund too, that we be given the command and the capability; and at the Brahmaputra Nad, at Umananda Bhairav ji, at Brahma Kund and from Pandunath ji as well. Leave akshat and pushpa in all their names in the Brahmaputra Nad or beside Umananda Bhairav ji and take the command.

Travel on foot, the speaker says; whenever you come, first stay in the city of Guwahati itself, and from there first take darshan of Urvashi Kund, the Brahmaputra Nad and Umananda Bhairav ji. Thereafter you have to obtain the command at every one of those three places. At Urvashi Kund also the command is to be asked: give us the command, give us the capability. At the Brahmaputra Nad also, at Umananda Bhairav ji, at Brahma Kund, and from Pandunath ji too. For all of them, leaving akshat, pushpa and the like in the Brahmaputra Nad or beside Umananda Bhairav ji, you have to take the command. There are a great many mantras, he says — if one goes by tantra there is much for sadhaks — but the simple, easy method is that at the least, in their names, you offer akshat, pushpa and the rest and obtain the command. And after that begin the ascent on foot.

What should one be doing while climbing Nilachal?

The speaker notes that although the path shown here was filmed from a vehicle for the sake of the video, they themselves made the ascent on foot, and that all of you should go up this path on foot. First one goes to Bhagavati Kamakhya's main temple and there takes darshan of Saubhagya Kund. And whenever you begin the ascent of the Nilachal parvat, go forward only while doing the nitya-naimittik japa of whatever your ishta-prada mantras are, whatever mantras have been granted by your guru.

The path he is going by has been made from a vehicle for the sake of the video, the speaker says, but they themselves made the ascent on foot; all of you will climb this path on foot and go above. First we will go near Bhagavati Kamakhya, the main temple, and going there we will first take darshan of Saubhagya Kund. Keep in mind that whenever you begin the ascent of the Nilachal parvat, go forward only while performing the nitya-naimittik Japa of whatever your ishta-prada mantras are, whatever mantras have been granted by your guru.

Which path are householders in particular told to use?

It is especially for householders, the speaker says, that they should go by this very path, the one you are seeing now, and should not particularly go by any other path. One should ascend from the Ishan kona or the Purva kona. Going by this path, you reach straight to the summit of the Nilachal parvat.

And it is especially for grihasthas, the speaker says, that they should go by this very path — the path you are seeing now — and should not particularly go by any other path. One should ascend from the Ishan kona or the Purva kona. So, going by this path, you reach straight to the summit of the Nilachal parvat.

Whose are the mountains of Nilachal and Bhasmanchal?

The mountains such as Nilachal and Bhasmanchal are for the sake of Bhagavan Shiva, Bhagavan Brahma and Bhagavati — those three chief forms. Reaching the summit of Nilachal, one arrives at Bhagavati's chief entrance gate, the one on the eastern side, and it is from there that one enters within.

The mountains that exist — Nilachal, Bhasmanchal and the rest — are for the sake of Bhagavan Shiva, Bhagavan Brahma and Bhagavati, those three chief forms of theirs, the speaker says. They have now reached above, at the summit of the Nilachal parvat. This is Bhagavati's chief entrance gate, the one on the eastern side. From here we shall enter within. As for the arrangement of tickets and how darshan is done, he says, a separate dedicated video will be made showing all of that.

What stands above the entrance and inside the main garbhagriha?

Above the entrance gate is present the vahan of Bhagavati's tantric form, chiefly called the Shrigalini. Within is Bhagavati's chief garbhagriha, and inside that is the cave constructed by Kamadev, in which Bhagavati is present.

Look, the speaker says: above the entrance gate is present that vahan of Bhagavati's tantric form which is chiefly called the Shrigalini. This is the video after entering within the gate. Bhagavati's chief GarbhagrihaA temple's innermost sanctum sanctorum, housing the main deity — water or offerings from here carry the site's full concentrated potency. is the one you are now seeing. Within these is the cave constructed by Kamadev, in which Bhagavati is present. Behind is the devalaya, and the surrounding places are where you can stay by contacting a panda ji.

Who is found on the parikrama path below?

The path that goes down leads towards Bhairavi — Bhagavati Bhairavi and Ma Dhuma — and it is the parikrama path. On the parikrama path, the speaker says, sadhaks of the Kaul or Ghor sampradaya are seen doing sadhana for Bhagavati; for as many days as they themselves stayed, these sadhaks were stopping there every day and performing sadhana. The footage is of the night time.

The path you are seeing goes down, towards Bhairavi — Bhagavati Bhairavi and Ma Dhuma, the speaker says. This is the parikrama path. On the parikrama path, for the sake of Bhagavati, look: there are sadhaks of the Kaula Sampradaya or Ghor sampradaya performing sadhana. Up to the time of this video, he says, it seemed to them that for as many days as they had stayed, these sadhaks were stopping here every day and doing sadhana. This is a scene of the night time.

Where does the parikrama begin and where does it exit?

The people seen coming from below upwards are on the parikrama path; the whole parikrama has to be done by it, and those coming out from behind the lion are on the exit path, the way out after emerging from the cave. The way in is from within the temple, the garbhagriha side. The parikrama begins at the place shown, where Vinayak ji is present in front, and it is around this very Vinayak ji that the whole circular path is made, in which the parikrama has to be done.

You can easily see, the speaker says, that those people whom you see coming from below upwards are on the parikrama path itself. It is by this that you have to do the whole parikrama, and all these people coming out from behind the lion are on the exit path — the way of leaving after emerging from the cave. The way of coming is from within the temple; this is the garbhagriha, the way of coming is from this side. A separate dedicated video will be made of the parikrama itself. The parikrama is to be begun from here, at the place you are now seeing. In front, Vinayak ji is present, and it is taking this Vinayak ji as the centre that this whole circular path is formed, in which we have to perform the parikrama.

The wall paintings and murtis at Kamakhya each carry their own mahatmya, described in the tantra shastras

There are a great many secret mysteries of Bhagavati Kamrup Kamakhya, the speaker says. The wall paintings made there and the murtis installed all have their own mahatmya, and there is a description of them in the tantra shastras — by whom, how and why they were made — which will be discussed separately. The chief purpose of this video is to give darshan of each single place so that your parikrama is completed. Of Bhagavati Kamakhya in her ten Mahavidya forms, three Mahavidyas are in this very garbhagriha.

There are a great many hidden mysteries of Bhagavati Kamrup Kamakhya, the speaker says. In the scenes now being shown, all these wall paintings that have been made, and the murtis that have been installed — what is the mahatmya of all these, and who are they? There is a description of them in the tantra shastras as well: by whom, how and why they were made. All of that will be discussed separately. The chief purpose of this video is to give you darshan of each single place so that your parikrama is completed. Bhagavati Kamakhya, who is in the form of the 10 Mahavidyas — three Mahavidyas are in this very garbhagriha, and they will be discussed in detail further on.

What is Saubhagya Kund and how is it divided?

After reaching the summit of Nilachal, before entering the garbhagriha one must first go to Bhagavati's Saubhagya Kund — this is her kreeda sthali. It is divided into two parts: the part in which people are seen bathing is for human beings, and the side where the sadhu is seen bathing and doing tarpan is the western direction, on which side bathing carries a particular mahatmya, though you may bathe on any side.

After coming to the summit of the Nilachal parvat, the speaker says, when we go towards Bhagavati's chief garbhagriha, entering from the gateway, then before going into the garbhagriha — just as we earlier took darshan of Urvashi Kund and did the pujan, all the beginning — first we have to go into Bhagavati's Saubhagya Kund. This is her kreeda sthali. In front you see that it is divided into two parts. This part is for human beings, the one in which you see people bathing. The side on which you were just now seeing that sadhu baba, who is bathing and performing tarpan and so on — that has become the western direction. On this side particularly there is a mahatmya of bathing, although you may bathe on any side.

What must be done at Saubhagya Kund before darshan?

Certainly bathe. Before darshan one should bathe here, and Kamleshwar Mahadev is present there and should be given darshan. The kund seen on the other side of the enclosure is held to be for the devatas — in today's time not so many people accept it, but you will find the description particularly in the granths. Where Bhagavan Vinayak is present at the kund, you must perform his seva and puja after bathing, and take the command there, that the kripa of all the devi-devatas present at Saubhagya Kund be obtained; after that go for the darshan of Bhagavati.

Certainly bathe, the speaker says. Before darshan one should bathe here, and Kamleshwar Mahadev is present there — his darshan should be taken. The kund you see on the other side of the enclosure has been held to be for the sake of the devatas. In today's time not so many people accept it, but you will find this description particularly in the granths. Where Bhagavan Vinayak is present here, after bathing in the kund you have to perform his seva and puja at this place. From here you have to obtain the command — that the kripa of all the devi-devatas present at Saubhagya Kund be obtained by you — and thereafter you have to go for the darshan of Bhagavati.

What does the Kalika Purana say about Saubhagya Kund?

In the Kalika Purana, the speaker says, you will find it stated that this kund was constructed by the devatas, by Devraj Indra and the devatas. And when one bathes on its western bank according to the vidhi, performs mundan, or does any karma for the sake of one's pitr, then the pitr obtain the attainment of devi lok. One should bathe there, give arghya, and afterwards — and especially when bathing — always make a sankalp.

Concerning Saubhagya Kund, the speaker says, you will come to know this subject in the Kalika Purana: that it has been said that this kund was constructed by the devatas, by Devraj Indra and the devatas. And on its western bank, when one bathes according to the vidhi, performs mundan, or does any karma for the sake of one's Pitr, then the pitr obtain the attainment of devi lok. There one should bathe, one should give arghya, and after that, and especially in the bathing that one does, always make a sankalp.

How should one enter the kund, and what does the Yogini Tantra promise?

Whenever you bathe in a tirtha kshetra, make a sankalp. The rule for entering the kund is as for entering the Ganga: first apply the water to your forehead, and only after that, having obtained the command from Bhagavati, go towards the inside. It is said in the Yogini Tantra that those who bathe with vidhi in Saubhagya Kund and perform the archana of Devi Kamakhya and the tarpan of their forebears — that is, tarpan of the pitr — obtain devi lok comfortably.

Whenever you bathe in a tirtha kshetra, make a sankalp, the speaker says. The rule that exists for entering the kund is just as one enters the Ganga ji: first apply the water to your forehead, and only after that, having obtained the command from Bhagavati, go towards the inside. It has been said in the Yogini Tantra that those people who bathe according to the vidhi in Saubhagya Kund and perform the archana of Devi Kamakhya and the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. of their forebears — that is, do tarpan of the pitr — obtain devi lok comfortably.

Why is one parikrama of Saubhagya Kund so valued?

The fruit of circling the earth is obtained by doing the parikrama of this Saubhagya Kund; a path of steps has been made for it, and at least one parikrama should certainly be done before darshan. Of all the kunds present in the Kamrup region, Saubhagya Kund is held to have the greatest mahatmya, because all the endless kunds in this world — 3.5 crore tirthas are held to be on the earth, unseen even in the Kali age — and all the tirthas of swarga, mrityu lok and patal lok, are situated in Saubhagya Kund, as described in the Yogini Tantra.

The fruit of the circling of the earth is obtained by performing the parikrama of this Saubhagya Kund, the speaker says. A path has been made for the parikrama, and by walking on the steps the whole parikrama can be done; at least one parikrama should certainly be done before darshan. Of all the kunds present in the Kamrup region, the mahatmya of Saubhagya Kund is held to be the greatest, because of all the kunds in this whole world, all the endless kunds — 3.5 crore tirthas have been held to be on the earth, unseen even in the Kali age — all of them, and even all the tirthas that are in swarga, in mrityu lok and in patal lok, are situated in Saubhagya Kund. Such is the description in the Yogini Tantra. Therefore the mahatmya of this kund is exceedingly great.

Which months and days are best for bathing in Saubhagya Kund?

One should certainly bathe in this kund; having come here, do not go without bathing. In Saubhagya Kund especially, bathing in the month of Magh, in the month of Vaishakh, in the month of Kartik and at Sankranti carries very great importance. Whatever kamana you take a sankalp for and bathe, that kamana is certainly fulfilled.

One should certainly bathe in this kund, the speaker says; having come here, do not go without bathing. The queue seen above is the general queue, for those who take the general tickets. In Saubhagya Kund too, particularly in the month of Magh, in the month of Vaishakh and in the month of Kartik, bathing at Sankranti carries very great importance. Whatever kamana you take a sankalp for and bathe, that kamana is certainly fulfilled.

How many days should be kept aside for the Kamrup yatra?

Whenever you come to the Kamrup region, come with at least one or two extra days in hand. You should have three ahoratra — three nights — to spend in the Kamrup region. Nothing will happen in a single day in a hurry; one whole day will go simply in taking darshan. First you go to Urvashi Kund, then by way of the Brahmaputra Nad to Bhagavan Umananda Bhairav, after that the whole ascent of the Nilachal parvat, then the bath at Saubhagya Kund, and only then does the darshan of Bhagavati take place — and the ticket has still to be bought.

Whenever you come to the Kamrup region, the speaker says, come having taken at least one day, or two days, extra beforehand. You should have three ahoratra — three nights — to spend in the Kamrup region. Nothing at all will happen in a single day in a hurry. One whole day will be taken up simply in taking darshan. First you will go to Urvashi Kund, then by way of the Brahmaputra Nad to Bhagavan Umananda Bhairav, after that you will perform the whole ascent of the Nilachal parvat, thereafter bathe in Saubhagya Kund, and only then will the darshan of Bhagavati take place. Then the ticket has still to be bought, which is another matter. So come with time in hand: complete all the prior acts with sankalp a day or two earlier, do the darshan and pujan, and only then enter Bhagavati's garbhagriha.

How are the ten Mahavidya pithas distributed at Kamakhya?

After the darshan at Saubhagya Kund and of Kamleshwar Mahadev, one parikrama of the whole garbhagriha is to be done. Of the ten Mahavidyas, three Mahavidyas are present in this very garbhagriha of Bhagavati, and after that three mahapithas more are present at separate places. The whole route to those is shown in this video, which is why the video is somewhat long.

After the darshan at Saubhagya Kund and of Kamleshwar Mahadev and the rest, the speaker says, we will do one parikrama of the entire garbhagriha. Of the 10 Mahavidyas, three Mahavidyas of Bhagavati are present in this same garbhagriha, and after that three mahapithas more are present at separate places. The whole route to those three will be seen in this video, which is why the video is somewhat long. Keep in mind what has to be done when we stand in the line and go into Bhagavati's garbhagriha.

Why must a vessel be carried into the garbhagriha?

Before going for the darshan of Bhagavati, certainly take a vessel, a lota or a bottle, for taking the water from within. That water is the chief thing; that water tattva of Bhagavati Kamakhya is everything. Here Bhagavati is not seated in the form of any shri vigraha — it is that stone shila which you will get to touch in the garbhagriha, and the water that is obtained there, by which our liberation is possible.

Before going for the darshan of Bhagavati, the speaker says, certainly take one vessel, or a lota, or a bottle, for taking the water from within. That very water is the chief thing. That water tattva of Bhagavati Kamakhya is everything. Here Bhagavati is not seated in the form of any shri vigraha. It is that stone shila which you will get to touch in the garbhagriha, and the water that will be obtained there — by that very water your liberation and ours is possible. Or know it thus, that that water is everything. So certainly keep some vessel for it.

Which three Mahavidyas stand inside the garbhagriha?

On going inside there is Bhagavati Matangi, who is the ninth Mahavidya; Bhagavati Kamala, who is the tenth Mahavidya; and the third Mahavidya, Bhagavati Shodashi, Ma Lalita Tripurasundari, who is present as Kamrup Kamakhya herself. So know this, the speaker says: whether you are an upasak of the Shri kula or an upasak of the Kali kula, to come to the Kamrup region, to take darshan of Bhagavati Kamakhya and to become liberated in life is in itself a very great mahatmya.

When you go inside, the speaker says, there is Bhagavati Matangi, who is the ninth Mahavidya; Bhagavati Kamala, who is the tenth Mahavidya; and the third Mahavidya, Bhagavati Shodashi, Ma Lalita Tripurasundari, who is present in the very form of Kamrup Kamakhya. That is, know this: whether you are an upasak of the Shri kula or an upasak of the Kali kula, to come to the Kamrup region, to take darshan of Bhagavati Kamakhya and to become liberated in life — this is in itself a very great mahatmya. A separate video of the Kamakhya mahatmya will be presented on this channel, he says; it will become very extensive, because the mahatmya is such that what is one to say.

Who guards the mandap, and how should the bali heads be regarded?

On entering the garbhagriha there is the utsav vigraha of Kameshwar Shiva and Bhagavati Kameshwari; that is the exit path, from which one exits after darshan. Of the chief garbhagriha, when you enter within, the mandap that stands there has as its guardian Kameshwar Shiva himself. You will find the heads of the buffaloes offered in bali kept there — and never, even by mistake, feel revulsion at any of them.

When you enter within the garbhagriha, the speaker says, this scene you are now seeing is where the utsav vigraha of Kameshwar Shiva and Bhagavati Kameshwari stands. That is the exit path; one exits from there from the garbhagriha after darshan. Of the chief garbhagriha, when you enter within, there will be a mandap, and the guardian of that mandap is Kameshwar Shiva himself. You will find the heads of the buffaloes on whom Bali has been performed kept there. Never, even by mistake, feel revulsion at any of these.

What is said before taking darshan and drinking the water?

On entering within you have to obtain the command of Maheshwar Shiva, so having entered you are to say: Prabhu, grant us the command for the darshan and the touch of Bhagavati Kameshwari and for drinking the amrit water. Lamps and the like are lit there. Saying this, you will go into the garbhagriha, and there you will take darshan of Bhagavati, touch her, take the water, and do achaman three times with the water while taking Bhagavati's name — or, if you have received a guru mantra or a devi mantra, while saying that.

And when you enter within, the speaker says, there you have to obtain the command of Maheshwar Shiva; so on entering within you are to say this: Prabhu, grant us the command for the darshan and the touch of Bhagavati Kameshwari and for drinking that water which is the amrit water. Here lamps and the like are lit, in the scene you are seeing. So saying this you will go into the garbhagriha, and there you will take darshan and so on of Bhagavati, you will touch her, you will take the water, and you will do achaman three times from that water while taking Bhagavati's name — or, if you have obtained a guru mantra or a devi mantra, while uttering that.

Do the other pithas have their own water sources?

You will take darshan inside of the chief pitha of Bhagavati Kamakhya, Ma Matangi and Bhagavati Kamala; then from the entrance gate you go straight for the darshan of the second pitha, which is Bhagavati Tara's. Just as Bhagavati Kamakhya is present in her cave with her red stone shila, from which the water issues and of which you do achaman, in exactly the same way all the seven pithas that are present also have this underground water source there, and water keeps coming out of itself.

You will take darshan within of the chief pitha of Bhagavati Kamakhya, Ma Matangi and Bhagavati Kamala, the speaker says. After that comes this entrance gate; from here you will now go straight for the darshan of the second pitha, which is Bhagavati Tara's. In the manner in which Bhagavati Kamakhya is present in her cave — her red stone shila is present there, and the water that issues from there, of which you do achaman — drinking that water which is like amrit, one becomes liberated in life. In exactly the same way, all the seven pithas that are further present also have this underground water source present there, and of itself the water keeps coming out.

What fruit is promised for the darshan of Kamakhya?

In Bhagavati's mahatmya it is said that the fruit which a man obtains from 1000 Rajasuya yajnas and 100 Agnishtoma yajnas is obtained by him simply by taking darshan of Bhagavati Kamakhya. It is also written in the Yogini Tantra that those who wish to be freed from dev rin, pitr rin and matri rin should go to Kamakhya with a feeling of bhakti and take darshan, touch and drink the water of the Devi's yoni mandal, and they are freed of that rin, because this is a matri pitha. Whoever performs the tirtha yatra and comes to this place obtains the fruit of an ashwamedha yajna.

This is the chief place of Bhagavati Tara, so you will take the second darshan here, the speaker says; the whole route is visible in the video. Going straight, you will enter within the temple. Then ahead is the pitha of Bhagavati Kali, which is visible in front — that is the Kali pitha. In Bhagavati's mahatmya it has been said that whatever human being obtains the fruit of 1000 Rajasuya yajnas and 100 Agnishtoma yajnas, that same fruit he obtains simply by taking darshan of Bhagavati Kamakhya. Along with this, it is written in the Yogini Tantra that those people who wish to be freed from dev rin, pitr rin and matri rin should go to Kamakhya with a feeling of bhakti and perform the darshan, the touch and the drinking of the water of the Devi's yoni mandal, and they are freed from that rin — because this is a matri pitha. And whichever person, having performed the tirtha yatra, comes as far as this place, obtains the fruit of an ashwamedha yajna.

What is lit at every pitha, and what is bought on the way?

The pitha now seen is Bhagavati Tara's, and just as we light camphor while performing the trikon at Vindhyachal, so here too — and those who are connected with Grihastha Tantra in particular, who always listen and know it all, will in the same way light camphor at all the pithas here. Before going on to Bhagavati Kali's pitha, they buy some flowers separately for each of the pithas, for pushpa and shringar.

The pitha you are seeing is the pitha of Bhagavati Tara, the speaker says, and just as we light camphor at Vindhyachal at the time of performing the trikon, here too, those who are especially connected with Grihastha Tantra and always listen and know everything, will in the same way light camphor at all the pithas here. Now they move on ahead; on this path, in front, the pitha of Bhagavati Kali will become visible. Before going there, we will all buy some flowers separately for all the pithas, for the sake of pushpa and shringar.

How are the ten pithas counted?

After the darshan of Bhagavati Tara comes the pitha of Bhagavati Kali, and this is the third pitha. First, second and third — if ten pithas are reckoned, then three pithas were in Bhagavati's chief garbhagriha, present right there, but we are treating them as one pitha only. In that way there will be ten pithas. After that, the second pitha was Bhagavati Tara's and the third is Bhagavati Kali's.

Now we go ahead, the speaker says, and after the darshan of Bhagavati Tara, this is the pitha of Bhagavati Kali. This has become the third pitha. First, second and third — thus, if ten pithas are reckoned, then three pithas were those of Bhagavati's chief garbhagriha, present right there. But we are counting them as one pitha only. In this way there will be ten pithas. But after that, the second pitha was Bhagavati Tara's, the third pitha is Bhagavati Kali's, and we are going there for their darshan.

What flowers are bought and for whom?

Separate flower malas were taken for all of them. Counting Bhagavati Tara, Kali, Bagalamukhi Mai, Bhuvaneshwari Mata, Dhumavati Mata, Tripur Bhairavi and the rest, there are seven places to go to, so at least 14 flower malas were taken — seven each, and seven for their Bhairavs and for whoever else is found at each place, or else two each, and along with them lotus and other flowers. That is, one mala of blue Aparajita, one full mala of java flower, one mala of yellow flowers for Bhagavati Pitambara, lotus flowers for all, durva and bilvapatra — all of these you may take.

See the vidhi, the speaker says: separate flower malas were taken for all of them. Now, counting Bhagavati Tara, Kali, Bagalamukhi Mai, Bhuvaneshwari Mata, Dhumavati Mata, Tripur Bhairavi and so on, there are seven places to go to. So at least 14 flower malas were taken — seven each, and seven flowers for their Bhairavs and for whoever else may be found at that place, or else two each, and along with them lotus and other flowers were also taken. That is, one mala of blue Aparajita, one full mala of java flower, one mala of yellow flowers for Bhagavati Pitambara, lotus flowers for all, durva and so on, bilvapatra and everything else — all this you can take. And what they did in this was to keep each one separate, each in its own place, so that they do not get mixed with one another; you can keep them in that way. So make your preparation here.

The Yogini Tantra should be downloaded and studied in full, as Kamakhya and its two bali pithas are its own subject

It is the subject of the Yogini Tantra itself, the speaker says: download the Yogini Tantra, read it fully, study it, do svadhyaya of it, and your mental strength will increase and the mahatmya too will increase. Then he points to the bali pitha — there are two bali pithas. This one is particularly the mahish bali pitha, and one bali pitha is also inside, in the courtyard of the temple.

Now, while you watch the video, keep the mahatmya in mind, the speaker says. Keep Bhagavati residing in your heart, so that on whichever day you go to the Kamrup region for the darshan of Bhagavati Kamakhya, the full kripa of Jagadamba is obtained by you. It is the subject of the Yogini Tantra itself. Download the Yogini Tantra and read it fully, study it, do svadhyaya of it, and then your mental strength will also increase and the mahatmya will increase too. This is the bali pitha; there are two bali pithas. This one is particularly the mahish bali pitha, and one bali pitha is also within, in the courtyard of the temple.

What is the warning about doing sadhana at the bali pitha?

Wherever a bali pitha is present, the speaker says, it is the most ugra place, and japa and the like should be done right there. But he tells sadhaks in particular not to experiment on his saying so — do it at your own risk. This is a very ugra pitha; if something goes wrong, if a mistake is made, and you have no guru, then difficulty has arisen. Doing japa near the bali pitha makes the mantra awaken exceedingly quickly.

Wherever a bali pitha is present, the speaker says, that is the most ugra place. Japa and the like should be done right there. But if you are a sadhak, then particularly do not experiment on his saying so, he says — do it at your own risk. This is a very ugra pitha; something went wrong, a mistake was made, and if you have no guru, then difficulty has come about. This, he says, is the bali pitha within. Doing japa near the bali pitha causes the mantra to awaken exceedingly quickly.

What should a sadhak not ask for inside the garbhagriha?

A secret point, the speaker says, particularly for all sadhaks, for those who are initiated and for those who do sadhana with a feeling of bhakti, with rule and discipline: always remember that when you go into the garbhagriha near Kamrup Kamakhya Mai, do not go in and take up the whole world's entanglement — Ma, give me this, there is such a trouble, this difficulty. Get your mantra accomplished there. From the time you stand in the queue until you have completed the parikrama, remain fasting at every moment — drink water first if the body will not support you — but do japa of the mantra while fasting. And in the garbhagriha of each of these pithas, if you get even 10 seconds of space, touch the water of the kund and do at least 10 japa of your devi mantra.

There is one more secret matter, the speaker says, and it is particularly for all sadhaks — for those who are initiated, and also for those who perform sadhana with a feeling of bhakti, with rule and with discipline. Always keep this in memory: that when you go into the garbhagriha near Kamrup Kamakhya Mai, do not go inside and set up the entanglement of the whole world there — Ma, give us this, there is such a trouble, this difficulty. Accomplish your mantra there. From the time you stand in the queue, and for as long as you are doing this parikrama, at every moment stay in a fast — drink water first if the body does not support you, but while fasting do japa of the mantra. When you go into the garbhagriha, into the garbhagriha of all these pithas, if you get space even for 10 seconds, if they let you stop there, then touching the water which is in every kund, certainly do at least 10 japa of your devi mantra.

What does ten japa at the Chhinnamastika pitha accomplish?

This path leads on towards the Chhinnamastika pitha, and the temple visible in front is it. Keep doing japa; the japa should not be let go. You will find it written in the shastras, particularly in the Yogini Tantra, that the human being who does japa of the mantra even 10 times at this pitha has his mantra purified — that is, whatever kind of dosha there may be, whether in the obtaining of diksha or any other, here release from every kind of dosha is obtained.

Now this path going ahead is going towards the Chhinnamastika pitha, the speaker says, and the temple visible in front is the Chhinnamastika pitha. The path is straight. First was the entrance path of Bhagavati Kamakhya, then Bhagavati Tara, then Bhagavati Kali, and now we have reached Chhinnamastika Ma. This is the ann kshetra, where seva takes place. Keep doing japa; the japa should not be let go. You will find it written in the shastras, particularly in the Yogini Tantra, that the human being who does japa of the mantra even 10 times at this pitha has his mantra made pure — that is, whatever kind of dosha there may be, in the obtaining of diksha or any other, here release from every kind of dosha is obtained. Show your feeling right there before Bhagavati.

Where does Chhinnamastika fall in the order of the pithas?

Of the seven pithas which come after Bhagavati Kamakhya and belong to the remaining Mahavidyas, this is one. It is what falls in your order — go in that sequence: after Bhagavati Tara, Bhagavati Kali, and after that Bhagavati Chhinnamastika. Keep in mind that the Chhinnamastika pitha is in itself an extremely ugra pitha.

In the video now, the speaker says, what you are seeing is the ann kshetra. Earlier we took darshan of Bhagavati Kali; above is Kali Mai's pitha. And now in front of you is the pitha of Bhagavati Chhinnamastika. Of the seven pithas which come after Bhagavati Kamakhya and belong to the remaining Mahavidyas, this is one of them. This is what will fall in your order, so go in that sequence — after Bhagavati Tara, Bhagavati Kali, and after that Bhagavati Chhinnamastika. This is the entrance; from here we will enter within. And keep in mind that the Chhinnamastika pitha is in itself an extremely ugra pitha.

What is the energy of the Chhinnamastika garbhagriha like?

The flower malas have been taken and camphor lit, and just as at the Trikon, the speaker says all of you should certainly do the same. He says the video of the garbhagriha cannot be posted — the energy there is very prachand. Chhinnamastika Jagadamba is a form which is in itself extremely ugra; as all know, she is the Bhagavati who severed her own head. And this garbhagriha, in the scene shown, has no lock on it; it stands open, the pujari ji having just come and opened it.

The flower malas you have already seen and taken, the speaker says, and camphor has been lit here. Just as we do at the Trikon — lighting camphor — all of you should certainly do the same. When they go inside, he says, that video cannot be posted. The energy of the garbhagriha here is very prachand. What a form of Chhinnamastika Jagadamba this is, which is in itself extremely ugra — you all know, the Bhagavati who herself severed her own head. And this garbhagriha, in the scene you are seeing, has no lock on it; it stands open, the pujari ji having just come and opened it.

How deep is the descent into the Kamakhya garbhagrihas, and what if darshan is not possible?

This pitha is very deep. As with Bhagavati Kamakhya's pitha, where on going into the garbhagriha one has to go right down, the cave being entirely below, and where there is no light at all — only large lamps are kept burning, and darshan has to be done in whatever is visible by them — here it is exactly the same, but very much deeper. The speaker feels that Bhagavati Chhinnamastika's route is deeper even than the route down to Kamakhya's lower garbhagriha. If you get darshan inside, do it well; otherwise salute and offer flowers from outside.

Their whole video exists, the speaker says, but this pitha is very deep. As with all the other pithas — Bhagavati Kamakhya's pitha is deep, in the way that when you go into the garbhagriha you have to go right down, the cave being entirely below, and there is no light at all there; large lamps are kept burning and darshan has to be done in whatever is visible by them. Here it is exactly the same. But it is very much deeper. He says it seems to him that Bhagavati Chhinnamastika's route is deeper even than the route by which one goes down to Bhagavati Kamakhya's lower garbhagriha. So if you are getting darshan there inside, take darshan well. Otherwise salute from outside and offer flowers.

How are the pithas arranged around Bhagavati Kamakhya?

This path now goes downward, to where Bhagavati Bhairavi, Tripur Bhairavi, the fifth Mahavidya, will be present. From there one climbs up to near Bhagavati Dhumavati, and climbing further up from Dhumavati one reaches Bhagavati Kamakhya. That is, Bhagavati Dhumavati is in the middle of the pithas of Bhagavati Tripur Bhairavi and Bhagavati Kamakhya. Behind Bhagavati Kamakhya's pitha are Bhagavati Tara, Bhagavati Kali and Bhagavati Chhinnamastika; and Bhagavati Bagalamukhi and Bhagavati Bhuvaneshwari — these two pithas are in a separate part.

Now look at the path they have started on from there, the speaker says: this path goes ahead. Look at this path well, and do not wander here and there. This path will now go downward, to where Bhagavati Bhairavi, Tripura Bhairavi, the fifth Mahavidya, will be present. And from there we will climb up to near Bhagavati Dhumavati, and from Bhagavati Dhumavati we will climb further up and reach near Bhagavati Kamakhya. That is, Bhagavati Dhumavati is in the middle of the pithas of Bhagavati Tripur Bhairavi and Bhagavati Kamakhya. And in the pithas behind Bhagavati Kamakhya are Bhagavati Tara, Bhagavati Kali and Bhagavati Chhinnamastika. Bhagavati Bagalamukhi and Bhagavati Bhuvaneshwari — these two pithas are in a separate part.

What is the Kamakhya Kavach actually describing?

If you, especially all the mothers, recite the kavach of Bhagavati Kamakhya, then that kavach is in reality a description of this very pitha, the speaker says. The shakti whose presence is described there in a given direction is exactly that one.

If you people, and especially all the mothers, recite the Kamakhya Kavach of Bhagavati Kamakhya, the speaker says, then that Kavach is in reality a description of this very pitha. There, in whichever direction the presence of a given shakti has been described — it is exactly that one. The route ahead was not visible to some who asked the way, he notes, since these paths have been newly developed and are still being built, so a little confusion does arise.

The newly built paths at Kamakhya cause confusion, so the whole route is shown along with the directions given in the kavach

Everything is newly made now, so some confusion does arise, and other devatas are also seen along the way. It is this same path one must walk straight on, with the steps that have been built, and that is why the entire video is being posted, so that you are not confused. The speaker hopes it will not be broken until the corridor is built; until then go and take darshan by it, and after the corridor is built it will be Bhagavati's wish how and where darshan happens. He repeats the point about the kavach: whichever devi protects in the Agneya direction, whichever in the east, that pitha is present at exactly that place here.

Everything is newly made now, so a little confusion does arise, the speaker says, and along the way you will also see all the other devatas. It is this same path you have to walk straight along, with the steps that have been built, and that is why the whole video is being posted, so that you do not become confused. He hopes it will not be broken until the corridor is built; until then, go and take darshan in it, and after the corridor is built it is Bhagavati's wish how and where darshan will take place. So keep in mind that what you recite in the Kamakhya Kavach — which devi will protect in the Agneya direction, which devi will protect in the eastern direction — in reality that pitha is present at exactly that place here, where they are now taking darshan going round and round. Keep this particularly in mind.

What does the Ashtottara Shatanama accomplish at this place?

It has been said that whether one is Shaiva, Vaishnava or Shakta, whoever comes to this punya sthan and does japa of the Ashtottara Shatanama has his mantra accomplished in a moment. Whichever form of Bhagavati you worship, always do japa of their Ashtottara Shatanama. It is for the sake of all — whether you are Shaiva, Shakta or of any other sampradaya or panth — but for the sake of mantra siddhi the chief subject of the panchang is the Ashtottara Shatanama, so its japa should certainly be done; by it mantra siddhi takes place.

So again we come to Bhagavati's mahatmya while we walk there, the speaker says. It has been said that whether one is Shaiva, whether Vaishnava or Shakta, whoever comes to this punya sthan and does japa of the Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count., his mantra is accomplished in a moment. Whichever form of Bhagavati you worship, always do japa of their Ashtottara Shatanama — keep this in mind. It is for the sake of all: whether you are Shaiva, Shakta or of any other sampradaya or panth. But for the sake of mantra siddhi, since the chief subject of the panchang is the Ashtottara Shatanama, its japa should certainly be done; from it mantra siddhi takes place.

What is the Kacchap Kund and what stands beside it?

They now reach the kund. This kund, the speaker says, is very much the Bhairavi Kund; it has many kacchaps in it and people also call it the Kacchap Kund, and there are very large turtles in it. Bananas and other things are kept for sale, for feeding the kacchaps. Here the two chief mandaps you see — one is Bhagavati Tripur Bhairavi's and one Bhagavati Rajarajeshwari's. Both are tantra pithas.

Now they have reached near the kund, the speaker says. This kund is one of the many kunds that were described in the mahatmya earlier. This kund is very much the Bhairavi Kund. In it there are many kacchaps, and people also call it the Kacchap Kund, and there are very large turtles in it. At present nothing has been set out, but bananas and other things are kept for sale, for feeding the kacchaps. The two chief mandaps you see here — one is of Bhagavati Tripur Bhairavi and one of Bhagavati Rajarajeshwari. Both are tantra pithas.

Who is the Bhairav of Tripur Bhairavi here?

The darshan of this place has a very wonderful mahatmya, the speaker says. Among the nine pithas, the seven pithas and the ten pithas, the form of Tripur Bhairavi Jagadamba is here, and her Bhairav, Bhagavan Dakshinamurti, is present here in a fully tantric form. The Kamakhya kshetra is in itself a tantra pitha. Sitting at this place and doing japa, he says, you will come to know of a wonderful energy.

There are many such secret subjects and mysteries which will be told in other videos, the speaker says; this one is only for the sake of the yatra. This is the shikhar of Bhagavati Tripur Bhairavi, and Bhagavati Rajarajeshwari's shikhar is behind it. The darshan of this place has a very wonderful mahatmya. Among the nine pithas, the seven pithas and the ten pithas, this form of Tripur Bhairavi Jagadamba — her Bhairav, Bhagavan Dakshinamurti, is present here in a fully tantric form. This Kamakhya kshetra is in itself a tantra pitha. At this place, where you see all this, sitting at these places — this is the Kacchap Kund, and here you can put out fodder for the kacchaps. And if you sit at this place and do japa, you will come to know of a wonderful energy.

Does every Mahavidya pitha here have its own water source?

In the Kamakhya mahatmya in the Kalika Purana there is this subject too: that of all these kunds — kund meaning the kunds of the garbhagriha — it is not only Bhagavati Kamakhya who has a water source. Bhagavati Tripur Bhairavi has one, Bhagavati Dhumavati has one, Ma Chhinnamastika, all of them have a water source there. There is an underground water flow which issues from that same pitha's place. So if, touching that pitha and touching that water, you do japa of your mantra even 10 times, that mantra becomes utterly pure and its awakening increases.

In the Kamakhya mahatmya, in the Kalika Purana, there is also this subject, the speaker says: that whoever — of all these kunds, kund meaning the kunds of the garbhagriha — of all these pithas of the ten Mahavidyas, it is not Bhagavati Kamakhya alone who has a water source. Bhagavati Tripur Bhairavi has one too, Bhagavati Dhumavati has one too, Ma Chhinnamastika — all of them have a water source there. There is an underground water flow which issues from that very pitha's place. So if, touching that pitha and touching that water, you do japa of your mantra even 10 times — the guru-given mantra, the devi mantra you have obtained — then that mantra will become utterly pure, the awakening of that mantra will increase, and the whole effect of its brilliance and its energy will begin to come into your experience. But for those bhakts and sadhaks who do it merely for the sake of testing it, he says, he does not know what effect it will have; know only that if you have come with the feeling of a bhakt, with a feeling of surrender, this mahatmya is wonderful.

How does one go up from Tripur Bhairavi to Dhumavati?

The mandap of Bhagavati Tripur Bhairavi is below; from there one climbs upward, going now to Bhagavati Dhumavati. Dhumavati is in the middle and Bhagavati Kamakhya above. These steps go straight to the rear of the Kamakhya temple, to the back of the door where they were lighting lamps. One can also go for the darshan of Tripur Bhairavi from this side; and going from the front means that a whole parikrama is completed — a trikon parikrama takes place here.

The path you are seeing is the mandap of Bhagavati Tripur Bhairavi below, the speaker says, and from there they are now climbing upward. Above they are now going near Bhagavati Dhumavati; this is Bhagavati Dhumavati's kshetra. Dhumavati is in the middle, and above is Bhagavati Kamakhya. These steps go straight to the rear of the Kamakhya temple — the back route of the door where they were lighting lamps. From this side too you can go for the darshan of Tripur Bhairavi, and if you go from the front, a whole parikrama is completed; a Trikon Parikrama takes place here.

What is at Dhumavati's place, and what do the tantras say of the water?

This is Bhagavati Dhumavati's bali pitha; here each of the ten Mahavidyas has her own bali pitha, and bali is offered at every place. Bhagavati is seated within, in the garbhagriha. Keep in mind, the speaker says, that of the water source in the garbhagriha there is a description in the Kalika Purana, in the Yogini Tantra and in the Mahanil Tantra as well. In the Mahanil Tantra it is even said that if we dip our hand in this water and do japa of the mantra 10 times, the mantra becomes pure and awakened; and when one does japa 108 times, then by Bhagavati's kripa one advances towards mantra siddhi.

They are showing Bhagavati Dhumavati's mandir, the speaker says, and what you see above is Bhagavati Kamakhya's, the one with the glass. This is Bhagavati Dhumavati's bali pitha. Here each of the ten Mahavidyas has her own bali pitha; bali is offered at every place. This is Bhagavati Dhumavati's place, this is her bali pitha, and within, Bhagavati is seated in the garbhagriha. Keep one thing in mind: of the water source that is in the garbhagriha, there is a description in the Kalika Purana and in the Yogini Tantra, and in the Mahanil Tantra and others too. In the Mahanil Tantra it is even said that if, having dipped our hand into this water, we do japa of the mantra 10 times, then the mantra becomes pure and becomes awakened; and when one does japa 108 times, then by Bhagavati's kripa one advances towards Mantra Siddhi.

Where does the back route from Dhumavati come out?

Having climbed up, this is now the rear door and rear portion of Bhagavati Kamakhya. Within is Bhagavati's garbhagriha, that wall; this is the back. Here lamps and the like are lit. By this rear route one reaches the devalaya directly, so that one round is complete and one again arrives at the same path — the path of Bhagavati Tara. There too is the havan kund, which stands right beside the main door.

This is the path; now they have climbed up, the speaker says. This has become the rear door, the rear portion of Bhagavati Kamakhya. Within is Bhagavati's garbhagriha — that wall on the other side. This is the back. Here lamps and the like are lit. That is, by this rear route we shall now reach the devalaya directly. By this path we have come from below to above, so one round of ours is complete; and now again we will arrive at the same path — at the path of Bhagavati Tara. This is Bhagavati's chief garbhagriha, Bhagavati Kamakhya's. So this route, he hopes, you have all now understood. This is the Havan kund, which is right beside the main door. So from the rear door we have now reached again to the upper place, and from here we will go near Bhagavati Tara, that is, we will go near the entrance gate.

How does one reach the Bagalamukhi and Bhuvaneshwari pithas?

From the entrance gate one goes outward. That side, where the temple was seen in front, is where Dhumavati and Tripur Bhairavi darshan happened; now you go to the outer side, past the exit at the Chhinnamastika temple, to where the pitha of Bhagavati Pitambara Bagalamukhi and the pitha of Bhagavati Ma Bhuvaneshwari are. The road goes straight to a crossing; do not go straight after that and do not go towards the bus stand — turn left, and go absolutely straight along that road without entering any lane. Going straight, Bhagavati Bagla's pitha will begin to look all yellow, so you will know it is Bhagavati Pitambara's pitha.

This is the guest house of the Kamakhya devalaya where one stays, the speaker says; they have reached straight to the main entrance gate, so you have now completed one full round. From here they will now reach straight to the place of the ann kshetra. From here, that side — the temple seen in front — was where you went and had darshan of Dhumavati and Tripur Bhairavi. Now you have to go to this side, towards the outside; it is by this same path that you all will have come and gone up to the place of Bhagavati Kamakhya. The exit is at the temple of Bhagavati Chhinnamastika, and now they go by this route, ahead to where the pitha of Bhagavati Pitambara Bagalamukhi and the pitha of Bhagavati Ma Bhuvaneshwari are. The whole road has been covered so that you have no confusion. This road going straight will go up to the crossing. After that you are not to go straight; you are not to go towards the bus stand, keep it in mind. Going ahead, you have to turn to the left side, the side visible in front; turn left, to the left hand, and go absolutely straight along that same road. There is no need to enter any other lane. When you go straight, Bhagavati Bagla's pitha will begin to look all yellow, so you will understand that it is the pitha of Bhagavati Pitambara.

Why is any mantra japped at Kamakhya said to be accomplished?

It has been told, the speaker says, that in the kshetra of Bhagavati Kamrup Kamakhya, whatever mantra is japped, for the sake of whatever kamana, having taken a sankalp, is certainly accomplished — because the name Kamakhya was given to Bhagavati Kamakhya for this very reason, that Jagadamba is the fulfiller of all kamanas. He asks listeners to hear the mahatmya as they walk, so that a particular respect, honour and feeling of surrender towards Bhagavati Kamakhya and all the mandalas present there arises in the heart, so that when you perform mantra sadhana you obtain a particular kripa.

Now we are all on the road which goes straight towards Bhagavati Pitambara Bagalamukhi, the speaker says, and from there, on emerging, this same road will go straight to the pitha of Bhagavati Bhuvaneshwari; this is the road we have to walk. While we reach there, hear the description of the mahatmya, so that a particular respect, honour and feeling of surrender towards Bhagavati Kamakhya and all the mandalas present there may arise in your heart — so that when you perform mantra sadhana, a particular kripa is obtained by you. It has been told that in the kshetra of Bhagavati Kamrup Kamakhya, whichever mantra, for the sake of whichever kamana, is japped having taken a sankalp, is certainly accomplished — because the name Kamakhya was given to Bhagavati Kamakhya for exactly this reason, that Jagadamba is the fulfiller of all kamanas.

What is the fruit of worship where Bhagavati's limbs fell?

The subject has come in the Bhagavat and Mahabhagavat, the speaker says, that at whatever places Bhagavati's limbs have fallen, whatever japa, hom, puja and the like is done for Jagadamba's sake at those places, its benefit is obtained many crore times over. At Pitambara's place, yellow flowers and a yellow chunri and all such things relate to this form of Mai, and can be taken to offer inside; they had already taken their flowers, and a special samarpan can be made.

At whichever places Bhagavati's limbs have fallen — this subject has come in the Bhagavat and Mahabhagavat, the speaker says. At those places, whatever japa, hom, puja and the like is done for the sake of Jagadamba, its benefit is obtained many crore times over. Here, look — for Bhagavati Pitambara, yellow flowers, a yellow chunri, all of this relates to this form of Mai. You can take them to offer inside. They themselves had already taken flowers and the rest for Jagadamba's sake; a special samarpan you can make.

What happens on Chaitra Shukla Ashtami, and what of pind daan?

The Mahabhagavat has this subject too: that in the month of Chaitra, on the tithi of Shukla Ashtami, all the tirthas and all the devatas bathe according to the vidhi in the waters of the Brahmaputra river, the Brahmaputra Nad, and with a feeling of bhakti come into the kshetra of Bhagavati Kamakhya. If a human being bathes at that time and takes darshan of Bhagavati, then by her kripa, through their archan and pujan, release from the bandhan of existence certainly takes place. And if water obtained from the Brahmaputra Nad, or from the chief pitha of Bhagavati where the water issues, is used in the pind for pind daan for the forebears, then the pitr attain the akshaya lok — that is, they do not decay again and there is no further birth.

In the Mahabhagavat this subject has also come, the speaker says: that in the month of Chaitra, on the tithi of Shukla Ashtami, all the tirthas and however many devatas there are, bathe in the Brahmaputra river, in the waters of the Brahmaputra Nad, according to the vidhi, and with a feeling of bhakti come into the kshetra of Bhagavati Kamakhya. That is, all the devatas also come at that time. And if a human being bathes at that time and takes darshan of Bhagavati, then through their archan and pujan, by Bhagavati's kripa, release from the bandhan of existence certainly takes place. If water is obtained from the Brahmaputra Nad, or from Bhagavati's chief pitha where the water issues, and Pind Daan is done for the sake of the forebears with that water used in the pind, then those who are the Pitr attain the akshaya lok — that is, they do not decay again and there is no further birth for them.

Is Kamakhya's worship accomplished only by the Vam marg?

There is one more subject about Bhagavati, the speaker says: mostly you will find it said that the puja and seva of Jagadamba is accomplished only by the Vam paddhati. But the view of the Kalika Purana is that whether you perform the puja of Jagadamba Kameshwari Kamakhya by the Dakshin marg or by the Vam marg, in both you will obtain the benefit of siddhi. Therefore do not hold the view that siddhi will come only by the Vam marg.

There is one more subject about Bhagavati, the speaker says. Mostly you will find it said that the puja and seva of Jagadamba is accomplished only by the Vamachara paddhati. But the view of the Kalika Purana is that whether you perform the puja of Jagadamba Kameshwari Kamakhya by the Dakshinachara marg or by the Vam marg, in both you will obtain the benefit of siddhi. Therefore do not hold this view, that siddhi will take place only by the Vam marg.

Every place at Kamakhya consists of siddha and jagrat pithas seated from endless time, with ganas and dwarapalas present

They reach Mai's door. However much of a place you are seeing, the speaker says, all of it consists of siddha and jagrat pithas, seated from endless time; at all these places of Jagadamba there is the presence of various ganas, dwarapalas and yoginis. He tells listeners to keep doing darshan, pujan, japa and tapa while they are there, and that if you sit at this place and do japa of Bhagavati Pitambara's Ashtottara Shatanama — especially if you get a way into the garbhagriha and are allowed darshan, and if you have the Ashtottara Shatanama by heart — then know it; for here there is never as much crowd as there always is in Bhagavati Kamakhya's garbhagriha, for which you must buy a ticket. At the other seven outer pithas there will not be crowd of that kind.

They have reached Mai's door, the speaker says. This is all the scene of the garbhagriha of Bhagavati Pitambara Bagalamukhi. However much of a place you are seeing, all of it consists of siddha and jagrat pithas, seated from endless time. At all these places of Jagadamba there is the presence of various ganas, Dwarapalas and yoginis. This is Bhagavati's main door, that of Bhagavati Pitambara, through which they entered within. This is footage recorded at another time, when it was raining; for as long as they were there, whenever they got time, they would go to take darshan of all the pithas. So you too, for as long as you stay, keep doing darshan, pujan, japa and tapa. If you sit at this place and do japa of Bhagavati Pitambara's Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count., then know it, he says — and particularly if you get a way into the garbhagriha and are allowed darshan there, and if you have kept the Ashtottara Shatanama by heart. Here there is never as much crowd as there always is in Bhagavati Kamakhya's garbhagriha; for that, buy the ticket, do everything. But at the remaining seven pithas which are outside, there will not be crowd of this kind, so be free of anxiety.

What should one do at the water source inside a pitha's garbhagriha?

If it is available to you, then after darshan and pujan, go to that place in Bhagavati's garbhagriha from where the water is issuing, put your hand there, and remembering Mai with a full feeling of bhakti, if you do japa of the Ashtottara Shatanama even once, or japa of the mantra even 108 times, then that mantra and the Ashtottara Shatanama become awakened and accomplished. This is the word of the shastras: read the Kalika Mahapuran, study the Yogini Tantra, the Mahanil Tantra and the rest and you will find it. Leave aside the claimed experience of others; if you go by the letter, look at what is written and then experience it in your life — you will not accept it merely because he says it happened to him. Do it yourself.

There, if it is available to you, after doing darshan and pujan, go to that place in Bhagavati's garbhagriha from where the water is issuing, place your hand there, and remembering Mai with a full feeling of bhakti, if you do japa of the Ashtottara Shatanama even once, or japa of the mantra even 108 times, then that mantra and the Ashtottara Shatanama become awakened and accomplished, the speaker says. This is the word of the shastras. Read the Kalika Mahapuran; if you study the Yogini Tantra, the Mahanil Tantra and the rest, you will find it. Leave aside the question of what others' claimed experience is, he says. If you are one who goes by the letter, then look only at the subject as written, and then experience it in your life. You will not take it merely from his saying that this happened to him. Do it yourself.

Which is the highest of the ten pithas?

Coming out by that same route, past Bhagavati Pitambara, they reach the pitha of Bhagavati Bhuvaneshwari, which is the last pitha darshan. Among the ten Mahavidyas this is the highest pitha: Bhagavati Bhuvaneshwari's pitha is higher than Bhagavati Kamakhya and higher even than the Nilachal parvat. Of the ten pithas of Kamrup Kamakhya taken all together — for the Dash Mahavidyas seven pithas, or nine pithas, are held — Bhagavati Bhuvaneshwari's is the highest of them. In this Shakti Peeth this place of Bhagavati Bhuvaneshwari is the largest place and the highest place.

Now, coming out by that same route, past Bhagavati Pitambara, they have reached the pitha of Bhagavati Bhuvaneshwari, which is the last pitha darshan, the speaker says. Among the ten Mahavidyas this is the highest pitha. Bhagavati Bhuvaneshwari's is a pitha higher than Bhagavati Kamakhya and higher than the Nilachal parvat. This is Bhagavati Bhuvaneshwari's pitha. Taking all ten pithas of Kamrup Kamakhya together — for the Dash Mahavidyas seven pithas, or nine pithas, are held — the highest pitha among them is Bhagavati Bhuvaneshwari's. In this Shakti Peeth, this place of Bhagavati Bhuvaneshwari is the largest place and the highest place.

How does the Kalika Purana compare Kamrup with other kshetras?

It comes in the Kalika Purana, the speaker says, that if Bhagavati is worshipped in Varanasi — Kashi Vishalakshi ji — then the complete and entire fruit is obtained. In comparison with that fruit, if pujan is done at Purushottam kshetra where Bhagavati Viraja is seated, Bhagavati Vimala, then it is double; and if done at Dwaravati, double. If one worships at Ganga and Vindhyachal, then a hundred times more fruit is obtained. And describing it in the same manner for the Kamrup region, it says that worshipping in the Kamrup region brings the attainment of sarva siddhi, the attainment of all fruit, and swiftly the benefit of mantra siddhi.

Such a description has come in the Kalika Purana, the speaker says, that if Bhagavati is worshipped in Varanasi — Kashi Vishalakshi ji — then the complete and entire fruit is obtained. In comparison with that fruit, at Purushottam kshetra, where Bhagavati Viraja is seated, Bhagavati Vimala — if their pujan takes place at that place, then double. And if it is done at Dwaravati, then double. If one performs pujan at Ganga and at Vindhyachal, then a hundred times more fruit is obtained. And exactly in that manner, describing the Kamrup region, it is said that by performing pujan in the Kamrup region the attainment of sarva siddhi takes place, the attainment of the entire fruit takes place, and swiftly the benefit of mantra siddhi is obtained by you. There is no comparison at all to the Kamrup Kamakhya region.

What is the fruit of even one puja at Kamakhya?

If Bhagavati is worshipped on the Nilachal hill then a hundredfold fruit is obtained, the Kalika Purana says. The human being who performs even a single puja of Bhagavati Mahamaya at Kamakhya obtains the desired fruit in this world and in the next world the attainment of the Shivatva pad; there is none as fortunate as he, and he obtains all the fruits. What fruit is it? If a man donates a crore of cows, the fruit he would get is the very fruit of the puja of Bhagavati Kamakhya. And the human being who performs even one puja of Devi Kamakhya causes the deliverance of his own ten forebears and ten descendants — ten generations each way — who then go to devi lok.

If Bhagavati is worshipped on the Nilachal hill, then a hundredfold fruit is obtained; it is in the Kalika Purana, the speaker says. The human being who performs even a single puja of Bhagavati Mahamaya at Kamakhya obtains the desired fruit in this world, and in the next world the attainment of the Shivatva pad takes place; it is in the Kalika Purana. There is none as fortunate as he, and he obtains all the fruits. What fruit is it? If a human being donates a crore of cows, the fruit he would obtain from it is the very fruit of the puja of Bhagavati Kamakhya. And the human being who performs the puja of Bhagavati Kamakhya Devi even once, his own ten forebears and ten descendants — ten generations each way — are delivered, and they go to devi lok.

What is promised for two and for three pujas?

The human beings who perform the puja of Bhagavati Kamakhya Devi just twice have their seven lineages delivered and go to devi lok — a hundred generations each are delivered. Those who perform the puja of Kamakhya Devi three times become free of sin and deliver a thousand of their ancestors; thousands upon thousands of generations are delivered. And such a one attains this world, happiness, aishwarya and long life, and after the end of the body goes to devi lok and is given ganadhipatya, from which there is never any fall and no exhaustion of punya. The bali pitha here at Bhuvaneshwari is a mahish bali pitha, not an ordinary pitha.

This is the darshan of Bhagavati Bhuvaneshwari's chief pitha, the speaker says; the bali pitha is right here, where you see the lamp burning. Keep hearing the mahatmya while taking darshan of Mai. The human beings who perform the puja of Bhagavati Kamakhya Devi just twice have their seven lineages delivered and go as far as devi lok — a hundred generations each are delivered. The human beings who perform the puja of Kamakhya Devi three times become free of sin and deliver a thousand of their ancestors; thousands upon thousands of generations are delivered. And such a one attains this world, and happiness, aishwarya and long life, and after the end of the body, going to devi lok, obtains ganadhipatya. From there no fall ever takes place; the punya is never exhausted. This is Bhagavati Bhuvaneshwari's Bali pitha; here too bali is offered, and all these are mahish bali pithas, not merely ordinary pithas.

What does the Kalika Mahapuran say about Ashtami and Navami worship here?

It is also described in the Kalika Mahapuran that if any sadhak, on any Ashtami or Navami tithi, inscribes the separate mandalas of Bhagavati Pancharupa Kamakhya Devi and worships by the independent pancha-tantra — but all of that, the speaker says, then issues from your own kula parampara, in the manner in which pujan is done by vidhi vidhan in the kula parampara. Put plainly: if you have received mantra diksha, do it accordingly. And if you perform yantra archan and pujan, then go to Kamakhya ji sometime; if you have done at least a hundred shatarchans of your yantra, take your yantra along, and sitting near Saubhagya Kund do the mandala pujan, abhishek and shatarchan you know.

This too is described in the Kalika Mahapuran, the speaker says, that if any sadhak, on any Ashtami and Navami tithi, inscribes the separate mandalas of Bhagavati Pancharupa Kamakhya Devi and by the independent pancha-tantra — but all this then issues from your own kula parampara. In the kula parampara, the manner in which pujan is performed with vidhi vidhan, all that subject has been given there. Stated straight, the meaning is that if you have received mantra diksha, then do it accordingly. And if you perform Yantra archan and pujan, then go to Kamakhya ji sometime. If you have done at least a hundred shatarchans of your own yantra, take your yantra along, and sitting near Saubhagya Kund perform your own mandala pujan, whatever vidhi vidhan you know, or shatarchan — do the abhishek, pujan, shatarchan and the rest.

Why must puja at Kamakhya be kept gupta?

Keep in mind one more subject, the speaker says: the Kamakhya region is also called a gupta pitha, and here the importance is of gupta puja. There is no importance in performing puja by displaying it — that is, if you do a puja and then put it into reels and make it viral, or put it in your status that you have come to Kamakhya, then it has no fruit. Keep this in mind; it is a written subject, and there is written proof of the Mahanil Tantra that gupta puja carries very great importance. Bhagavati is extremely pleased by gupta puja and, being pleased with gupta pujan, Jagadamba grants siddhis.

And keep one more subject in mind, the speaker says: the Kamakhya region is also called a gupta pitha. So keep this too in mind, that here the importance is of gupta puja. There is no importance in performing puja by showing it. That is, you perform a puja and then put it into reels, make it viral, or put it in your status that we have come to Kamakhya — that has no fruit. Keep this too in mind; this is a written subject. There is written proof of the Mahanil Tantra that gupta puja carries very great importance. Bhagavati is extremely pleased with gupta puja, and being pleased by gupta pujan, Jagadamba grants siddhis.

Is the fruit of japa only obtained in the main garbhagriha?

When you come to Kamakhya ji, do not make a noise that you are going to Kamakhya, and do not display that you have become a great tantric; perform pujan while remaining hidden. Even sitting there, there is no need to display yourself much — sit in some corner. It is such a large place, and you will perform pujan anywhere and get the full fruit. It is not so that fruit comes only if you go into Bhagavati's main garbhagriha: sitting anywhere at all on the whole Nilachal parvat and doing japa, Jagadamba gives the very same fruit as that of the garbhagriha. So sit anywhere in the temple precinct and do the purashcharana of your mantra — but do not do japa of any unauthorised mantra, because the energy of this kshetra is extremely ugra and very prachand, and gives immediate effect.

So when you come to Kamakhya ji, do not make a noise that we are going to Kamakhya, the speaker says; do not display that we have become very great tantrics. Perform your pujan while remaining hidden; from gupta pujan Jagadamba is pleased and grants siddhis. Even sitting here, there is no need to display yourself very much — sit in some corner. It is such a large place, and wherever you perform pujan you will get the full fruit. It is not so that only if you go into Bhagavati's chief garbhagriha is there fruit: sitting anywhere at all on the whole Nilachal parvat and doing japa, Jagadamba gives the very same fruit which is that of the garbhagriha. Therefore, free of anxiety, sit at any place in the temple precinct and do the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of your mantra. Of a man in the video whose mantra japa appeared to him, and to others there, to be deranged, he draws the teaching: do not do japa of any unauthorised mantra either, because the energy of this kshetra is extremely ugra, very prachand, and gives immediate effect. He closes by hoping that seeing the video has given the benefit of the whole tirtha.