Kamakhya
Kamakhya is one of the 51 Shakti Peethas and, unusually, one of the few worshipped without an anthropomorphic image — the sanctum holds a natural yoni-shaped stone kept perpetually moist by an underground spring. The temple sits on Nilachal Hill in Guwahati, Assam, and draws pilgrims from across the subcontinent, particularly during Ambubachi.
The Devi presiding at this Shakti Peeth in Kamarupa; worshipped in aniconic (stone) form rather than an idol.
214 notes from our sourcesNotes from our sources
Mahashivratri: the first Jyotirlinga, and Sadashiv's Panchanan form
Everyone knows Mahashivratri as the day of Shiv and Parvati's wedding, the speaker says, but the Vishveshwar Samhita of the Shiv Puran tells more: it is also the tithi on which Sadashiv first appeared as the Jyotirlinga — first took murta form, giving himself the shape of a pillar. By kalpa bhed another account places it on Margashirsha Krishna Tritiya in Ardra nakshatra; neither is wrong. And his first svaroop was not single-faced: Sadashiv's complete form is Panchanan, five-faced — as Kameshwar Mahadev of Kamakhya is also held to be, Kameshwari five-faced and Kamakhya six, with further bhed of name and form in the Shri Vidya dhyana mantras. Know only this, he says: Mahashivratri is exceedingly special, and sadhana through all nine days before it bears special fruit.
Kamakhya Kavach during menstruation
Can a woman recite the Kamakhya Kavach while rajaswala? Yes, the speaker says — it is given on the channel under that very title, the kavach that protects even in ashuddhi; a rajaswala woman may recite it at any time. The manner: do not go to the puja place, do not light dhoop or deep, do not go where the devatas are; bathe, stand anywhere outside the puja place with folded hands, and recite it mentally — that is enough. No other paath may be done in that state.
Why might someone fall ill or get a fever after attending a wedding or party, and how can it be prevented?
Fever or sudden illness after a social gathering is attributed to the evil eye (Nazar) or a sensitive aura; women are advised to wear a Kamakhya Kavach on a red thread around the neck or arm, and to remove the evil eye upon returning home.
Who was Barbarika's mother, and how is she connected to Goddess Kamakhya?
Maurvi was invincible through powers granted by the Yoginis and the grace of Goddess Kamakhya, who once protected her from Lord Krishna's Sudarshan Chakra; Ghatotkacha won her hand only after defeating her in both scriptural debate and combat.
How should water from the Kamakhya Devi temple's sanctum sanctorum be used?
It carries divine energy suitable for deity/ancestor worship, ritual purification, and Sri Chakra consecration — but since only small quantities are available, it should be reserved for specific sacred uses rather than daily Abhisheka.
How can Kamakhya Kshetra help overcome poverty and hardship?
As a supreme, highly awakened Tantra Peetha, mantras that fail elsewhere attain Siddhi here; reciting wealth-bestowing hymns like Kamala Stotra, Dhanada Stotra, or Devi Suktam at Kamakhya, especially enclosed with the Lakshmi Bija mantra, amplifies financial relief.
5-Mukhi suits every deity and practitioner, 7-Mukhi guards against untimely death, 10-Mukhi settles planetary affliction, and 13-Mukhi grants desire and charm
5-Mukhi is the universal Rudraksha for all deities and practitioners; 7-Mukhi is tied to Mahalakshmi, Shani, and protection from untimely death; 10-Mukhi to Vishnu, the 10 Mahavidyas, and Kamala; and 13-Mukhi to Kamakhya, Kameshwar, Kameshwari, and Narayan.
Which Shakti Peeths to visit on Aghor Amavasya or Tara Amavasya?
The speaker asks that in the coming years, whenever the tithi of Aghor Amavasya or Mahavidya Tara Amavasya falls and conditions are normal, sadhaks try to go to a Shakti Peeth near them — especially one where Bhagavati's shaktis are Tantrokta or where her seva-puja and sadhana are done by the Vamachara method. He names Kamrup Kamakhya, Bhagavati Mahavidya Tarapith in Birbhum (West Bengal), Rajrappa in Jharkhand, a peeth of Mahavidya Tara in Bihar, and any other popularly known peeth worshipped by tantrokta method. Go and mark your presence there on this day, he says, and many of your stalled works will be completed.
What rules govern a mala received or worn from the Kumbh?
Wear it after bathing and it may be worn always; remove it at night where a Rudraksha risks being crushed, and re-wear after the morning bath. During menstruation only the Kamakhya mala is kept on; after Sutak the thread is changed and the mala passed through fire.
What is the rule about accepting prasad at Kamakhya, and does it hold at Prayag?
In the Kamakhya kshetra he says the rule is that whoever gives Bhagavati's prasad, one should accept it: there is no high or low, no question of dharma and vidharma there, but the question of caste arises — even if a girl of the most despised caste is giving you the prasad of Bhagavati Kamakhya, then if you are a sadhak you should not refuse, because it is a divine matter and Bhagavati also takes examinations. In the Prayag kshetra too, at the time of Kumbh and Magh, if anyone is giving prasad of Veni Madhav ji or of other shaktis, one should not refuse — but in the present time this very rule will also be misused.
Which kavachs may women wear at all times?
Any mala or kavach in which there are only Kamakhya ji, Pratyangira ji, Aghor Kali and the like — those which are endowed with stri tattva, that is, with the ugra shaktis — you may always wear, he says. Those related to purusha tattva, of the Aghor swaroop, may be worn, but afterwards their shuddhikaran and so on should be done. And it will be proper that the women, however many mothers and sisters there are, should do japa of and wear the kavach of Bhagavati Kamakhya itself.
Can the Kamakhya Kavach be done while in menses?
Asked whether the Kamakhya Kavach can be done, the speaker says it absolutely can. If one is in menses, then the vidhi of the Kamakhya Kavach will be remembered if you heard the live at the time of Durga Puja — that same vidhan will apply. The tantric matter behind it he says he explained there at considerable length, so listen to it once; it is a thing of great use.
Why is Kamakhya fully awake at Narak Chaturdashi?
Addressing all the mothers and sisters who will be in their period at the time of Diwali, the speaker tells them to look plainly at this period: Narak Chaturdashi, the slaying of Narakasura, and where Narakasura's connection lies. Hear the story again — how Bhagavan Shri Hari Narayana, in the avatar of Krishna ji, performed the slaying at this time, and in what manner the slaying of Narakasura took place through his shakti. So the Chaturdashi is related to Narakasura, and the name Narak Chaturdashi was given from that; and Bhagavati Kamakhya remains fully awake at this time, because she is the ishta shakti of tantra.
What should a woman in menses do during these nights?
Whichever woman, whichever mother or sister, is becoming rajaswala at this time should, if she does nothing else, sit on her own bed, spread a red cloth, and keep red clothing to wear as well — entirely red. Become fully tantric, he says. Without going to the pujan sthan, sitting in her own place in that state, if the Kamakhya Kavach is committed to memory it is excellent: begin its repetition, and recite the mool kavach 108 times in the nisha kaal at night.
Why is the energy of the rajaswala state described as so intense?
Because this energy is so intense at that time, the speaker says, remaining in so extremely ugra a state, and it becomes established in the body of someone who is in truth the shakti that bears motherhood itself. By their grace and blessing, he asks, what cannot happen?
What does a dream of a boy demanding a lemon for bali mean?
A listener dreamt that a boy of 17 or 18, who was in the house's puja room itself, asked for a lemon for bali; not getting it, he angrily picked up an amla and put it in her mouth saying "Jai Ma Kamakhya, Jai Bagla", and it stuck in her throat. He calls it a very dangerous dream, and reads it as meaning that either this thing was shown to her symbolically beforehand, or she is doing some puja or anushthan in which bali is needed, is compulsory, and she is not giving it — so someone gives it in anger.
What of Lakshmi yantras and vigrahas already installed in a house?
Along with this comes a further matter, the speaker says: the earlier installation in your house of any kind of yantra connected with Bhagavati Lakshmi, the installation of a kalash, the installation of a Shri vigraha — not necessarily one you set up yourself through Grihastha Tantra, but one your parents may have kept from before. He gives as an example the people who do the puja of Gupt Lakshmi in the Kamakhya kshetra: on the night of Diwali, Lakshmi ji comes out only once in the whole year.
Most people want Morangi because the respectable babas wear it, and earnings are best spent elsewhere
It is a wonderful matter that people like Morangi alone, the speaker says — the biggest thing being that fine and respectable baba people are walking about wearing it round the neck, walking about having taken Morangi. Go to Kamakhya, go to all these regions, and they buy like that, wear it straight away and go on getting photographs shot, saying it is excellent. So if you are earning lakhs of rupees, then spend it on these things.
How do the rules on food cooked by a menstruating woman differ by tradition?
By the line one is initiated in. Vaishnava teachers hold the fault applies and it must be observed; in the Shakta and Kaula lines no special thought is needed, though her hands' service is still not taken, since she is held to become the form of Kamakhya.
Which recitations may be performed without initiation?
The Panchakshari and the Kamakhya Kavach may be recited by every man and woman in the world. For a Bhairava Kavach, read the Phalashruti first — if it states that it should not be recited without a Guru, do not recite it.
What obligations come with wearing the 64 Yogini and Kamakhya Kavachas?
Wearing the 64 Yogini Kavach and then tormenting any woman without cause is said to make the wearer's destruction certain. The Kamakhya Kavach carries the same condition regarding a wife, including during menstruation.
Why does the sutak reasoning extend to a rajaswala sadhika, and what balances her flow?
In exactly the same manner, he says, after the deva vigraha, women come before men. In the rajaswala state the quantity of countless tattvas within them is the greatest of all; the flow of their energy at that time is entirely unbalanced; and it is only and only Bhagavati Kamakhya who balances it. Women have a connection with the highest shakti of creation.
What is the difference at Kamakhya itself?
This, the speaker says, is why we always say to perform the Kamakhya Kavach. If you are at Kamakhya ji, go — nobody will stop you there, and if some wicked person stops you there, say that this is wrong there. But in any other kshetra you cannot touch. There Jagadamba is in that original form of hers, in the form of creation, so the subject there is different; in any other kshetra, if you are touching and somebody is encouraging you, then that person is one who wishes only your destruction.
The Kamakhya Kavach is japped on the bed, with no asana, no vessel and no coloured cloth.
The greatest of all, in any state, is the Kamakhya Kavach — the best for mothers, the speaker says. The anushthan you were doing seated on your asan near Bhagavati's kalash, near Bhagavati, do that japa in the rajaswala state seated on your own bed. No vessel is needed, no implement is needed, no asana is needed, the colour of the cloth has no importance. Your body is fully energy-filled: remember Bhagavati Kamakhya and do japa of the Kavach.
In those days the Kamakhya Kavach is for japa alone and never for prayoga, and Bhagavati Kamakhya fulfils the desires.
Only japa. Sit on the bed and do your japa, at night or by day, and then see the fierceness of that Kavach. Do not do prayoga — only do japa, and she will fulfil the desires, being Bhagavati Kamakhya, the goddess of desires. You are not to flail about asking her to fulfil this desire of mine; you are only to keep doing the Kavach.
What should a rajaswala sadhika do if an enemy is working tantra against her?
If some enemy is after you and is contriving a great deal of tantra-mantra, and you become rajaswala in the time of Navratri — then simply sit on the bed and do your Kamakhya. That enemy will not even come to know; whatever he was, his whole tantra vidya will be left lying where it is. Be free of anxiety. Depend upon the shakti about whom this is being said; have faith in her, and in no one else.
Where should the Kamakhya Kavach japa be offered afterwards?
Once the whole Navratri is complete, let her go once to Kamakhya ji — Devi gracing her and calling her — or else come to Vindhyachal. Of the two, at least one place: either come to Vindhyachal or go to Bhagavati Kamakhya ji. The third is Mangala Gauri at Gaya ji, one of the eighteen chief Shakti Peeths.
A hundred and eight paths of the Kamakhya Kavach are performed upon a lotus flower and offered on the main vigraha.
Let her go once to one of those three places and there, if possible, perform 108 paths of the Kamakhya Kavach upon a lotus flower, and have it offered upon the main vigraha. For such a Devi sadhika, the speaker says, that Kavach is then for her whole life — Kamakhya herself will be seated there and will do her grace. But the disposition must be as told before: generous by nature, not one who bears malice, not one who deceives; then it will not take her long to become Devi-swarupa, and vak siddhi is obtained very quickly in such a state.
What is the procedure at Kamakhya itself?
Either offer it in Bhagavati Kamakhya's garbhagriha: wearing red cloth, seated on a red asan, sit near the Saubhagya Kund with your face towards the south, from where you can see Kamakhya ji's temple. Sitting there, do japa of the Kavach with a lotus flower in your hand. Wrap it in a red cloth and keep it; and if you can go into the garbhagriha that day, then go that same day and offer it — let it fall into the kund at the main peeth in the garbhagriha, let it simply go, and after that drink the water.
What if she goes to Vindhyachal or Mangala Gauri instead?
If you come to the Vindhya kshetra and there too, having done japa, you offer it at Bhagavati's feet, this grace is obtained. And at Mangala Gauri, where Bhagavati's breast fell, her vaksha fell — at that place too, if you do japa and offer it in the garbhagriha, the same grace is obtained there. Most fiercely of all it is at Kamakhya, since the mool sthan connected with this form is Bhagavati Kamakhya's, so there in the main peeth.
Where can the Ekakshari be carried once taken?
Everywhere. Go to do the trikon and let the japa of the Ekakshari beej run in the mind without a mala. Go to Prayag ji and let the japa run; at the time of darshan; go into the Kashi kshetra and let the japa run; go into the Kamakhya kshetra to take the trikon darshan of the Dasha Mahavidyas, and everywhere the japa will keep running.
What is done at the kunds at Kamakhya?
At Kamakhya ji, at whichever kund among the Dasha Mahavidyas' kunds you can get to do japa with your hand placed in it. In the main Kamakhya kund a minute is practically impossible — only two or four seconds are had; but the other kunds are freer. Dhumavati Ma's kund will be found wholly empty; Ma Bhuvaneshwari's a little empty; Bhagavati Tara's stays entirely empty a great deal of the time.
How long is that japa kept up at a kund?
Go at such another time as there is no crowd, and for as long as you can, put your hand into that kund — this is a written subject as well, according to the Yogini Tantra — so that your body is touching the water, and keep doing japa of the mantra rapidly, without a mala. An hour, two hours, as much as is possible for you. And then see the fierceness.
What is the rule of order at Kamakhya?
The rule of the Kamakhya kshetra is that you take darshan of Umananda Bhairav ji first, and then, ascending the Nilanchal, take darshan of Bhagavati. Umananda Bhairav, then Pandu ji — Pandu, who is Bhagavan Narayana, where the creation began after the slaying of Madhu and Kaitabh — and after that, ascending the Nilanchal, you take darshan of Bhagavati.
What is done on the way out of Kamakhya?
When you have done japa there in this manner, then on the way back you need not go to Umananda Bhairav ji again; but present yourself in the main Kamakhya kshetra near the Saubhagya Kund, make a sankalp in his name, do japa for two, four or five minutes, do japa of his nama mantra, offer flowers into this kund, and make pranam — that, Prabhu, we are now going from this kshetra to our own place; grace us that our japa may stay successful and our life be successful. He will balance it.
Prasad and bhasma from the Kashi, Vindhya, Prayag and Kamakhya kshetras, kept safely, can be used together with a listener's own anushthans.
He says whatever is done here in the Kashi kshetra, the Vindhya kshetra, the Prayag region and the Kamakhya kshetra is a bonus, and the prasad and bhasma received from it, if kept safely, can be used together with the listener's own anushthans. Today he will set out simple prayogas that anyone can perform, in the listener's presence or absence.
A Vaishnava teacher famous on the strength of Kamakhya has given proof that the Saptashati paath is not for the night — answered here with proof that Bhagavati is Ratri-swaroopa.
He says he will speak plainly and that some will feel bad, though that is not his aim. Those who are much impressed by or influenced by the Vaishnava parampara come to relate the Shakta mata, or even devi puja, to it. A new maharaj ji is becoming very famous nowadays on the strength of Kamakhya — a Vaishnava, but he speaks entirely on Kamakhya. He says that maharaj has given proof that the Saptashati paath is not to be done at night, and that this is not to be done; and he too has given proof in the group that Mai Bhagavati is Ratri-swaroopa and her pujan and paath will happen at night only.
Can a woman recite the Lalita Sahasranama during her periods?
Apart from the kavach of Bhagavati Kamakhya, she cannot do any other thing at that time, nor should she — unless she has that diksha, which is a separate matter. And even the kavach should not be done on her own puja asana.
Who does the kind of bandhan that requires ongoing bhog?
He says it is especially those people who have to accomplish tantra-mantra siddhi in the house who do bandhan of this kind, in which, if there are eight directions, a bandhan is done in all eight such that at set times, on the day of Purnima and the day of Amavasya, and so on.
What message is given by Shiva lying beneath the feet of Kali and Kamakhya?
Asked what message is given in both, where Shiva ji is beneath the feet of Maa Kali and Maa Kamakhya: in both this very message is given — that however capable a man may be, he should always remain under the control of his ardhangini. For the householder, this is the message.
Which kalpa is followed where?
Go to Kamarupa Kamakhya and the special pujan, the principal pujan, happens according to the Prachanda kalpa. In the Vindhya region whatever pujan takes place is according to the Ugrachanda kalpa, in most places, and especially where pujan of forms connected with Kali takes place. And what we ourselves do is happening according to the Kaushiki kalpa — that is, the region of West Bengal, where in most places kalash sthapana and the rest happens on the day of Pratipada, and prabodhan and so on on the day of Shashthi.
At tantra peeths and shamshaans — Kamakhya among the Shakti Peeths, Ujjain among the chakra tirtha shamshaans — often on behalf of a yajman.
At tantra peeths and shamshaans, at Shakti Peeths such as Kamakhya, at chakra tirtha shamshaans such as Ujjain. There are many such sadhaks who both perfect prayoga of this kind and also perform it on behalf of those who are their yajmans.
Vashishtha went to Kamakhya and thereafter to Cheen — Tibet — and there did Tara's upasana by the Vamachara vidhi, receiving his boons and siddhi.
Vashishtha Muni went to Kamakhya, and thereafter to Cheen — the region that is Tibet — and there performed the upasana of Bhagavati Tara by the Tantrokta vidhi-vidhan, by the Vamachara vidhi. Then Bhagavati gave him the boons that were according to his mind, and bestowed siddhi and the rest upon him.
Is Bhagavati Tara present in Kamakhya's upasana too?
Yes. If you go to perform upasana connected with Bhagavati Kamakhya, then from the Ekakshari onward as you begin to advance, if you are going in krama — although Bhagavati Kamakhya does not come within the Krama Vidya, being a svatantra vidya — Bhagavati Tara is somewhere fully included in those too. The form of Kamakhya is held to include three mahashaktis; even so, by various granths Tara is chiefly contained within her.
Living around Tarapith, Kamakhya or a Shakti Peeth, or holding such a shakti in one's kula parampara, one need ask no one — but neither preach it to another.
Yes. If you live around Tarapith, or around the Kamakhya peeth, or your region is around a Shakti Peeth — or if in your parampara, in your kula parampara, Bhagavati Tara, Bhagavati Chhinnamastika, Bhagavati Dhumavati or any shakti of this kind stands worshipped — then there you have no need to ask anything of anyone. But for somebody else to begin doing it on seeing you, or for you to preach to another that we are doing it so you do it too, is wrong.
Whose form gives a garland in a dream?
The speaker first says such a dream should not be described publicly. The form described, he says, is actually Bhagavati Kamakhya in her Yogini form — and that she is giving to you means she is pleased with you. In that state only Kamakhya's Yoginis give; nobody else does.
Who is the kul Bhairav where Kamakhya Devi is the kuldevi?
Asked by a listener who writes that he is a Sikriwal Rajput whose kuldevi is Kamakhya Devi and in whose courtyard Shankar Bhagavan is worshipped, the speaker says that if Bhagavati Kamakhya is your kuldevi then your Bhairav will be Umananda Bhairav, and the second, the Mahadev, is Kameshwar Mahadev — so it becomes Kameshwari Bhagavati, Kameshwar Mahadev, and Umananda as Bhairav.
What is the hriday trikon, said to be the greatest of all?
The greatest trikon of India according to the Shakta parampara, he says, is what is called the hriday trikon, and only param shaktas can do it — those who have wholly obtained Bhagavati's exclusive grace can do that trikon on foot. It runs from the place of Bhagavati Vindhyavasini to Kamrup Kamakhya, from Kamrup Kamakhya to Kanyakumari, and from Kanyakumari again to the Vindhyachal peeth. This you may do by train, by bus or by your own vehicles; its fruit, he says, cannot be described.
What does the Parashar Sutra say about the rajaswala question?
He takes the rajaswala subject as his example: many videos are found on YouTube by people who take themselves for tremendous, supreme, siddha tantriks, which shows what level their mentality is at and how much siddhi they will have. Such a person, he says, will sink the boat of one who was walking with discipline. They say there is a written principle about the rajaswala nowhere — but people have given the proof in many places that it is written: in the Parashar Sutra and the rest of Parashar Muni ji, the father of Vyas Muni, there is a full description that when a woman is rajaswala she will not do pujan and path at that time.
What is the Kamakhya tantra kshetra actually?
Among the subjects connected with tantra in the Agam rahasyas of Sanatan culture, the speaker says, Kamakhya tantra holds a very chief place, and a great many misconceptions about it are spread through society. He will put before listeners what the truth is, how the secret matters of the tantra kshetra are circulated through such misconceptions, and how, on account of them, new tantra sadhaks and sadhikas entering this field are milked and exploited.
What are the real sadhaks of Kamakhya like?
He says he will put openly before everyone what the reality is, why Kamakhya tantra is so widely current in popular talk and what its actual outline is, what the real sadhaks of Kamakhya are like, and what the reality is of the sadhaks people read and hear about on Facebook and YouTube.
In what form is Bhagavati Kamrup Kamakhya worshipped there?
Everyone listening knows in which form Bhagavati Kamakhya is worshipped there, the speaker says. It is the region within which the limbs and constituents of every being that takes birth — not merely of humankind — are formed, from which we take on a body to undergo our prarabdha, and on which we lean the most; and it is precisely that thing which is called the most contemptible in society.
The approaching Ambubachi parva is when ordinary householders begin asking about the Kamakhya kshetra
Because the Ambubachi parva is coming, the speaker says. Whenever Ambubachi comes, people try to move forward in this period — an ordinary householder to know about the Kamakhya kshetra and what should be done in Ambubachi, and those who have an interest in the tantra kshetra to know its reality.
When did Bhagavati Kamrup Kamakhya manifest, and who built the temple?
The prakatya kaal of Bhagavati Kamrup Kamakhya was Satyug, the speaker says. It is said that the Kamakhya temple built in the Kamrup pradesh was made by Kamdev and Rati — the deva Kamdev established that temple, first constructing it with the help of Bhagwan Vishwakarma. That is, the first brick was laid by Kamdev, and for that reason the region got the name Kamrup pradesh.
How is the Kamakhya kshetra related to the Vindhya kshetra?
The chief limb of Bhagavati, cut by Bhagwan with the Sudarshan chakra, made a mahatirtha there, and that region became the cause of the origin of the whole world of Jagadamba. By the reckoning of kalpas, the speaker says, in one kalpa the Vindhya kshetra was formed — the one whose chief dhyan and Manidweep dhyan we do — and in another kalpa the Kamakhya kshetra was formed. By kalpa-bheda, every Shakti Peeth has had its own importance.
Does the mahima of these kshetras ever diminish?
No, the speaker says. Whether it is a tantra kshetra, or the Kamrup Kamakhya kshetra, or the Chhinnamastika kshetra of Rajrappa, the mahima of all these kshetras always remains in every kalpa and every yuga; no diminution comes into it. In Satyug the first period at Kamrup Kamakhya is held to have been the time of the origin of the tantra kshetra there.
What is at the Kamakhya sthan itself, and who is forbidden to see it?
In the swaroop we all see there stands a mahashila, kept covered and wrapped about with red cloth, whose darshan and pujan is forbidden — to those, the speaker says, whose marriage has not taken place. There are a great many misconceptions on this point too. The reason, he says, is plain: people today are ready in a moment to go and do sadhana in a shamshan, drawn by the word Aghor heard on YouTube channels, thinking that great powers will be got there.
What is the folk misconception about the women of Kamrup Kamakhya?
All of you will have heard, the speaker says, that the women of Kamrup Kamakhya are great sorceresses, that they turn human beings into pigeons, sheep and goats and keep them so, and that whoever goes there cannot come back. This is a folk misconception. The reason it was somewhere spread in society, he says, was precisely so that not every person should reach that tantra peeth.
Are the people born in the Kamrup region an amsha of Bhagavati?
One is that the girls and young women of the Kamrup pradesh — since Kamakhya is the devi of desires — belong to that kshetra; and whoever takes birth in a Shakti Peeth is somewhere an amsha of Bhagavati, to be regarded as of her amsha swaroop. Even the dog and the cat there are somewhere strongholds of Bhagavati; which siddha charan is roaming in what form is not known.
Why is there such attraction in the Kamakhya kshetra?
All are beautiful, and the women of the Kamakhya kshetra are also very beautiful, the speaker says. Today one sees women of other regions on YouTube and on internet sites; in earlier times that did not happen, so those who went to that kshetra — whether for puja-path or for anything else — could not remain without being enchanted. Somewhere in this there was both the tantra-predominance of that kshetra and so great an attraction of the women; and the scent of that kshetra, called kaam gandh, would enchant outsiders who went there.
Seven or eight messages from women prompted the subject, with a request that those under eighteen not listen
He says he had forgotten a request at the start: if you are not an adult, if your age is under eighteen years, and if you have no interest in these subjects, do not listen. He is clarifying the subject only to remove misconceptions, because at the present time he holds at least seven or eight messages from women who are saying quite different sorts of things connected with Kamakhya tantra, or who are in contact with some person telling them things of that kind.
What are veer bhav and divya bhav, and which is required at Kamakhya?
The stage from fifteen years to forty-five or fifty-five years is called veer bhav, because in it a woman or a man has a great deal of shukra and raja within, whose emission is considerable, on account of which shakti remains in the body; within this, Vamachar and Siddhantachar have been held. After that comes divya bhav, the stage past fifty years, in which we have already enjoyed all the bhogas — and it is this divya bhav, the speaker says, that has been held at Kamrup Kamakhya: that only with divya bhav can Bhagavati's seva-puja be done.
What was Kamrup Kamakhya once the chief place of?
In exactly that way, the speaker says, Bhagavati Kamrup Kamakhya is the chief Mahashakti, who is held to be the samyak swaroop of Bhagavati Kali and Tara; and the Kamrup Kamakhya kshetra was at one time the chief sadhan of Bhagavati Tripurasundari, of Shri Vidya. Because of fabricated things of this kind people fell away, a gap in knowledge-sharing was somewhere formed, and today people know that thing only for some other reason.
Where does the chief pind of Bhagavati actually lie, beyond the temple on Nilanchal?
The reality of this kshetra, the speaker says, is something from which people have become far removed in the Kali kaal — perhaps Bhagavati has by her own Mahamaya placed that covering, as with what is now seen about Kashi Vishwanath and whether the Gyanvapi was the real temple. All of you will be astonished to learn, he says, that in the chief Kamakhya kshetra the principal pind of Bhagavati falls in the Kamrup pradesh and in the Kadali kshetra; the temple to which we go is only a fragment, on the Nilanchal parvat.
Who reaches that principal pind, and can ordinary people go?
On the other side of the Nilanchal parvat, and in its north-eastern part, when you go towards the Kadali van, there you will find the principal pind, where the entry of ordinary persons is forbidden even today, the speaker says — so many misconceptions have been spread that nobody is able to go there. Sadhaks served in the Kula paramparas reach that far and perform darshan and pujan. The principal thing, he says, has somewhere been kept secret even now.
Who has actually been called a Bhairav?
He within whom the capacity for bharan-poshan exists has been called Bhairav, the speaker says — and that is never present in any new sadhak. He then asks the real questions: at what time does a new sadhak need a Bhairavi, at what time is Bhairavi deeksha given, and if someone obtains Kamakhya deeksha, in what manner is it obtained, and what has to be done before that.
Are the popular tantra life-stories and autobiographies the sadhana of Kamakhya, or of kshudra shaktis?
The second thing is the misconceptions spread about the body, about Bhairav and Bhairavi, about energy, the speaker says — the currently popular tantra tales, the tantra autobiographies great sadhaks write, so many books, from reading which people now make up stories as well. He states plainly that that is the sadhana of kshudra shaktis, not the sadhana of Kamakhya: the sadhana of kshudra shaktis proceeds in that manner, shamshanik shaktis whose tattva is somewhere mixed in under the swaroop of Kali and Kamakhya, which is also a kind of tantra process.
What should a sadhak do if someone calls them Bhairav or Bhairavi in order to draw them in?
Therefore, whether a woman or a man, if during the sadhana period anybody tries to attract you by calling you Bhairavi or Bhairav, tries to milk your money or your body, or says that no, within you there is Kamakhya tattva and you should perform such-and-such chakra pujan — then, the speaker says, this thing is wrong at one stroke. Things of this kind do not happen so, nor are they done so. The test for performing this kind of pujan is a very tightly drawn one; those things are very powerful, and they do not happen while walking along a road.
Can a woman wear the Kamakhya dham prasad filled into a kavach, and what is its importance?
Answering a listener, the speaker says it is popularly known that when Bhagavati becomes rajaswala at Kamrup Kamakhya, the Ambubachi parva is observed every year from 22 June to 26 June, in which it is held that the earth, Dharti Mata herself, becomes rajaswala, and there is a flow of blood from the yoni mandal where the peeth of Bhagavati Kamrup Kamakhya stands; and that is kept covered, so that the cloth, which is white, becomes red and is distributed in the form of prasad.
Is the Ambubachi cloth being sold outside genuine?
Its importance is great, the speaker says, but you will have to see whether the cloth you are getting is truly the right thing. All of you should know that the cloth of the yoni mandal is never given, outside the Kamrup peeth, to persons who are not initiated — whoever may be giving it online or from anywhere. If they are initiated persons in some shakti mandal peeth, then they will certainly have that thing; otherwise, everyone guards this thing of theirs.
Where can the deeksha of Mata Kamakhya be obtained?
By all means take the information properly from some sadhak of the Shakti Peeth and take deeksha, the speaker answers. Take deeksha in the Kaul marg and do it — only then will it be correct.
What is the mahima of Mata Tripurasundari, and what dosha attaches at Kamakhya?
The mahima of Maa is endless, the speaker says. Bhagavati Kamrup Kamakhya has been held to be the tantra swaroop of Bhagavati Tripurasundari; the ten Mahavidyas and all the Bhairavs are seated in the Kamrup Kamakhya kshetra with their whole mandal and parivar. Also, whenever any initiated person goes into the Kamrup Kamakhya kshetra and does not do japa of his deeksha mantra there, a tantra dosha attaches to him — which is held to be the most powerful dosha of Kamrup Kamakhya.
What should be found out before going into a tantra kshetra?
One should always go to the Kamrup Kamakhya kshetra, and to any tantra kshetra, having taken information about what the rules there are, the speaker says. After going into that kshetra, at which place you are to sit and offer stuti and do puja should certainly be asked of your guru. And for those in whose house a Brahm is worshipped, there is a door by which one should not enter Kamrup Kamakhya — of which, he thinks, hardly anyone will have information.
What must a family with a worshipped Brahm do before entering the Kamakhya temple?
There is a door in the Kamrup Kamakhya kshetra by which, if you enter and a Brahm is worshipped in your house, they will at once be bound, the speaker says. Those in whose house or kula there is a Brahm, worshipped and honoured, have to perform pujan before going into that kshetra and give information of the matter; having invoked them, their tarpan and pujan is first done in the Brahmaputra river — that is, they are purified — and only then is entry made into the Kamrup kshetra, that is, into the Kamakhya temple. If entry is made without doing this, difficulty follows.
How should Hanuman ji's seva be done so that no fault attaches?
He says a video on Hanuman ji's seva is being provided. The one thing everybody fears is fault; everyone goes to brahmacharya — that a man or a woman should have no fault in the way they look at the opposite sex. Only by keeping self-restraint can any sadhana be done. It is not at all the case, he says, that if Hanuman ji is to be worshipped then a full brahmacharya vrat must be kept, while when Bhagavati Kamakhya is worshipped there is a complete open licence because it is the Kamakhya swaroop being worshipped and you may look at anyone in whatever way you like. That is a very great misconception. The rule is the same in all — brahmacharya has to be observed.
Why may women not offer arghya in a copper vessel?
People say copper may be used because it represents the sun and is the sun's swaroop, the speaker notes; but women should not. Copper chiefly represents Surya and the planet Mangal, and Mangal has been held to be an amsha of Mata Prithvi — relate this, he says, to Mata Prithvi being herself in amsha form, or say that Bhagavati Kamrup Kamakhya is herself descended in the form of the earth, and that at the Ambubachi parva it is said the earth, prakriti herself, becomes rajaswala. And prakriti never gives arghya by touching her own son; Mangal is the son of Prithvi, and arghya is never given holding a son in the hand.
What gati is possible for someone bound into siddhis, like the baba who gave his own wife the place of Kamakhya?
Told of a darbar by the name of Kauri Sarkar, where a baba gave his own former wife the place of Kamakhya, the speaker says that the questioner has thus told everyone how the game runs. What gati will there be, he asks — what gati can a human being have? How much capacity can you and I have? However great a sadhak you become in your life, you may do a crore of japa, two crore, ten crore, a hundred crore. If that much japa is done then there will be liberation; and if it is bound into contemptible siddhis of this kind, then their gati is never going to happen.
Where does Bhagavati Kamakhya reside within a woman?
Bhagavati Kamrup Kamakhya remains seated within every woman, the speaker says. From the time a woman first has her monthly period, until the time when it is not permanently ended from her body, until then Kamakhya tattva remains seated within every woman; and it is by the blessing of this very Bhagavati that anyone's progeny increases. If someone's line grows, then there is Bhagavati Kamakhya's blessing in it.
What connection do the kuldevis have with the Kamrup kshetra?
Chiefly, all the kuldevis and kuldevtas there are certainly have their place in the Kamrup kshetra, the speaker says; they certainly have a regular standing there, and they go. You should even have this information, he adds: in the Vindhya kshetra too, when the Ambubachi parva takes place, the sadhaks there and the chief pujaris and pandas take Bhagavati Vindhyavasini, in her kuldevi swaroop, to Bhagavati Kamrup Kamakhya for four days. Such is the mahima of that kshetra; its greatness has somewhere been shown by this.
Why is a rajaswala woman forbidden puja?
Some very great YouTubers have told on their channels, the speaker says, that if during Navratri a woman is doing sadhana and becomes rajaswala in the middle of the Navratri, then she may do the sadhana and no dosha attaches — that in earlier times people did this because there was the effect of impurity, whereas now there are many devices by which you can remain pure. This is entirely wrong, he says: no person can be a greater wicked and sinning one than those who tell such contemptible things by violating the maryadas of shastra. Maryada should never be violated.
What does the agni tattva do within a woman who becomes rajaswala?
Know what the cause is, the speaker says. When a woman becomes rajaswala, then Kamrup Kamakhya, who is the chief swaroop of Bhagavati, is the swaroop of the kamanas and the swaroop of agni. The quantity of agni tattva rises within a woman — he has said this before too — and the swaroop of the devas is itself connected with agni tattva. Now, a woman filled with agni tattva, who has herself become the very swaroop of shakti, and in an ordinary woman, on account of the predominance of agni tattva, becomes irritable — any woman will be very irritable at that time, anger will come, she will weep, she will be very emotional, that is, her ordinary level will be displaced. In such a condition, when she sits down to do pujan, maryadas will be violated.
Is a rajaswala woman worshipped as the swaroop of Kamakhya in tantra?
People say that in the sequence of tantra a rajaswala woman has been held to be the swaroop of Kamakhya and her puja has been done, the speaker notes. Brother, its maryada is different, he answers — that pujan happens in a peeth. And in a peeth, in the karma pujan and the chakra pujan that take place, keep in mind that in every chakra pujan and in every saubhagya archan the entry of a rajaswala woman is forbidden. It is only in the Kamrup kshetra and in pujans of that kind — and not in every pujan even of Kamakhya.
When should a mala or yantra be dissolved, and what is Kamakhya's swaroop held to be?
Asked when a mala or yantra should be dissolved, the speaker says: if the mala breaks, or the yantra becomes broken, then. And Bhagavati Kamakhya, in one manner, has been held to be the mixed swaroop of Maa Kali and Tara; Kamakhya is in herself a Mahayogini and a distinct swaroop.
What should a sadhak do at home during the Ambubachi parva?
The last thing he will say, the speaker states, is what is to be done and not done in the Ambubachi parva. Every sadhak, whether sadhika or sadhak, should at the time of the Ambubachi parva cover the Shri vigrahas of Bhagavati in your house with red cloth — as you do the puja of Bhagavati Durga, or the puja of Bhagavati Kalika — from 22 June up to 26 June. On 22 June, early in the morning, have Bhagavati bathed and the rest, quite early in the morning, and cover her wholly with red cloth. Only her eyes and face should be faintly visible. Whatever ornaments are upon her body, all the ornaments should be removed; if there are weapons to be put on and given into her hands, those should be taken out and given rest.
What is offered to Bhagavati during the four days of Ambubachi, and how is she unveiled?
She should be kept covered completely with red cloth and will remain in that same state; the bhog of madhu should certainly be offered to Bhagavati at that time, every morning and evening, the speaker says. Whatever seva-puja, sadhana, havan and the rest of the four days you wish to do, you may do; you may do the jagran of mantras and so on. On the last day, after the 26th — that is, on the 27th — you will again lift the cloth from Bhagavati's body and perform abhishek upon her properly with haldi water and scented dravyas and the rest. Then you will dress her in new cloth and put on the ornaments, and the cloth Bhagavati had worn for four days you should keep at the place where you keep your wealth, or wear it in a kavach, or tie it on the hand — you may put it to good use as you wish.
Should a cap, hat or pagdi be worn before one's aradhya?
In his view, he says, one should never go before one's aradhya wearing a pagdi or a cap. If you wear a rudraksha crown with the bhava that you are wearing rudraksha on the head, that is a different matter. But going with a pagdi tied, wearing a cap, wearing a hat — people wear hats in tirtha kshetras and even go inside for darshan at Kamakhya wearing a hat. Nobody stops them, but this is an offence.
Which deity stands behind the engineer's work?
Those who are engineers do the pujan of Bhagwan Vishwakarma ji, he says. On going to Kamakhya, Vishwakarma ji has been established near the second gate on the path that goes by the Saubhagya Kund; Kamadeva called Vishwakarma ji and had the temple constructed. It is held that it is by his grace alone that one becomes a successful engineer and gains mastery in the work.
Where can the ten Mahavidyas be seen arranged in a physical place?
To Kamakhya. The speaker asks listeners who have been there, or who have seen the channel video on the geographical positions of the ten Mahavidyas across Kamakhya, and who recite the Kamakhya kavach, to relate all of it — and says that when study, sadhana, a clean mind and no dvesha or kuntha are carried together, many such secrets are revealed.
Which Mahavidya sits highest and which lowest on the Nilachal at Kamakhya?
The speaker says that the highest place on the Nilachal parvat, where a form of Bhagavati is seated, is the form of Bhagavati Bhuvaneshwari; and the form seated lowest among all the forms of Bhagavati there is none other than the sthan of Bhagavati Tripur Bhairavi. This can be seen directly on a visit.
In what order do the Mahavidyas stand as one climbs at Kamakhya?
Bhagavati Kamakhya is in the middle. From Tripur Bhairavi, going up in sequence, is Bhagavati Dhumavati, and roughly opposite her, going the other way, is Bhagavati Chhinnamastika; after that Bhagavati Kali, then Bhagavati Tara, then Bhagavati Kamakhya; with them Bhagavati Matangi and Kamala; after that Bhagavati Baglamukhi; and at the very top Bhagavati Bhuvaneshwari.
Which tantra is best for a householder?
The tantra of Bhagavati Kamakhya is the best for a grihastha, the speaker agrees — but you must first obtain that same Kamakhya tantra in its root form. One who does not know the root starts giving out the priceless directly, and the person receiving it runs into difficulty.
Which tantras are not for everyone?
Bhairav tantra is not for everyone, the speaker says, and the tantra of Bhagavati Tara is not for everyone. It is for this reason that he calls the root form of Bhagavati Kamakhya the best for householders.
Which root forms should a householder take up instead?
Do that, or do Bhagavati Durga, the speaker says — all ten Mahavidyas come within these two forms. Do the root of Bhagavati Lalita, Bhagavati Durga, Bhagavati Kamakhya, Maa Tripurasundari. But when you want to do it fully by vidhi, in sequence, in the correct manner, then do it after being initiated.
What does the lowest position of Tripur Bhairavi at Kamakhya mean?
Take up this subject, he says: when you go to the geographical position of Kamalaja Kamakhya and into the field of tantra, see that Bhagavati Tripur Bhairavi has kept her place lowest of all. And lowest has come to mean that she is the adhara — without her, Bhagavan Shiva does not stand.
How is the siyar singhi made siddha, and by whom?
He says this belongs particularly to the sadhaks of the Kamakhya parampara and that he is reporting what he saw directly. The siyar singhi is made siddha with the mantras of Bhagavati Chamunda, or with mantras of such forms of Bhagavati in which Jagadamba is in a most prachanda form; it is consecrated and energised by those mantras. Only sadhaks of that guru parampara are able to do it — a brand-new sadhak who wishes to attempt it will probably draw some ill effect.
Where are such displays of shakti actually held?
In the Kamakhya region around August, near the month of Bhado, a mela is held which is in a sense their traditional mela, he says. Akharas are set up, shakti is displayed and everything is done there. But only those who are trustworthy are brought in and seated — outsiders are not. Outsiders normally see only devatas playing and swaying, as ordinarily happens; this kind of display of siddhi and shakti happens in a private akhara. If you are trustworthy you will be seated and shown.
What happens to the pigeons and chhag released at Kamakhya besides bali?
Kuldeep Deshwal ji asks about the pigeons released at Kamakhya ji besides bali; people release chhag too, the speaker says. They stay right there. Whether they also fly away he does not know — he has never paid attention — but there are a great many pigeons there. They stay alive, and they also die. Whoever is to take them takes their bali whenever they wish.
A screenshot counted the recitations as a favour done to the deity
A screenshot was sent to him, he says, in which the name he does not recall but which was probably from some girl. She had written that she had recited the Kamakhya Kavach 1100 times, Maharaj, and her CA was not cleared — what benefit did she get from 1100 recitations of the Kamakhya Kavach? The person who had received it asked what to reply. The speaker said he answered that it is entirely right: she should go to Kamakhya and ask Kamakhya Mai herself that there is no strength in her kavach.
What may be worshipped upon a trimukhi rudraksha?
Upon this you can do the pujan of the svarupa of Bhagavan Dattatreya, upon this same rudraksha, he says — because it is trimukhi and they are the symbols of Bhagavan Brahma, Vishnu and Mahesh, and for the sake of Bhagavan Datta their special pujan can certainly take place in the trimukhi; in the trimukhi the forms of Bhagavan Datta are held. Second, they are the symbol of Agni. Third, they are the symbol of Bhagavati Kamakhya.
Why are three and thirteen connected with Kamakhya?
Three, and thirteen, are extremely dear to Bhagavati Kamakhya, he says. Thirteen is wholly her own svarupa, dedicated to Kamadeva and to Kameshwari, to Bhagavan Kameshwar Shiva. And of the trimukhi, Bhagavati Kamakhya has spoken in her own stotra: the devi herself says that whatever things are connected with three are dedicated to her. So for the sake of Bhagavati too you may do it. And the Tritiya tithi is dedicated to Bhagavati Gauri, so this rudraksha too is dedicated to her and you may perform her pujan upon it.
What is the greatest use of such a rudraksha in the house?
If it is large, then the greatest subject in it, he says, is this: if there is someone at home who does the japa of the Kamakhya Kavach — and he always says that every mother and sister of the house should do the japa of the Kamakhya Kavach — then offer it upon this. The divine effect will become many times more divine, because these become the very form of Shiva. So there is no dosha; there is nothing but benefit.
What is Ambubachi, and why is the subject kept from ordinary people?
It would be no exaggeration, the speaker says, to call these four days the most formidable, directly Siddhi-giving Tantra Parva of the whole year — the Mahakumbh of the Tantra Parvas. And the subject has been pressed away from ordinary people with two sentences: leave it, this is a Tantra-Mantra matter, you will be ruined.
Do the Shakta texts say to worship only Bhagavati at Kamarupa?
No — the Shakta never says it, and the Shakta Tantra texts never say it. You will find it quoted that the worship of Bhagavati is to be done together with your own Aradhya; that alongside her particular worship, your Aradhya's worship is to be done.
Why does the Kamarupa kshetra itself make a difference to a sadhana?
Because it is held to be the region of origin of all things, the Kund of origin, the centre from which everything is illumined and everything flourishes — the centre of every power there is. Which power, then, would not want its own nourishing worship and Havan performed at that place?
What happens to a minor or distant deity carried to Kamarupa?
His example: a practitioner of some particular Bhairav mantra — not a high Bhairav but a local deity of a far region, Rajasthan rather than the Purvanchal. When he does that japa at Kamarupa and invokes him, the deity enters Bhagavati's subtle Kamarupa loka, is himself nourished and made capable by her nearness, and then shows the practitioner exceeding grace.
Who may take the Darshan of the Mahamudra?
The prohibition is on the Darshan of the Mahamudra. Where there is a Guru's grace and a Guru's order the matter is different; if you are married the matter is different; if you are Shakta-initiated with a Guru's order, or your Shakta Abhishek has been done, the matter is different. Otherwise a fault attaches, because it is the Mother's Mahamudra.
Kamarupa is the centre-point of every kind of energy in the world, so attempting there what one is not entitled to brings difficulty
That the centre-point of every kind of energy in this whole world, so to speak, is the Kamarupa region, Bhagavati Kamakhya's kshetra. If you go there and attempt what you are not entitled to, there will be difficulty. The Darshan of the Mahamudra and its touch are forbidden — one should not go to that place.
What may be done at Kamakhya apart from the Mahamudra darshan?
You may absolutely go to the Kamarupa region. Take the Shikhar Darshan, perform the parikrama of the temple; apart from the Mahamudra Darshan, the water that is for drinking may be given to you by a Guru-brother or an elder with you. Go with the information about how you are not to take Darshan.
Are children affected by the same prohibition?
Innocent children who go with their parents and have no knowledge of any of these subjects incur no particular fault — for children under thirteen years of age there is forgiveness anyway. It is the fifteen or sixteen year old, who knows where he is going, whose case is different.
What is the reason behind the age restriction?
Recall your own fourteenth or fifteenth year — how fiercely the hormones change, how you were drawn to the opposite sex, a state almost of unconsciousness. Consider then how far the energy of such a person will rise after going to that region, and that if he cannot bear the surge of Kama, mistakes and offences follow and the boy is ruined.
What happens if someone goes to Kamakhya only to sightsee?
If your Bhava is one of surrender toward Bhagavati and you have gone for sadhana and are doing mantra japa, then there is a forgiveness for you there, a protection, a victory. If you went to sightsee, then when a mistake occurs there will be no feeling within you even for asking forgiveness — and there the difficulty begins.
What makes the Kamakhya mandal a Mahachakra?
Ordinarily the six Mahadurgas are worshipped in the Shatkona. But Kamakhya's own principal form has six faces — so in that Mahadurga mandal a doubled Avaran worship takes place, with six separate Bhairavs alongside; and at the principal place Bhagavati Kamakhya is worshipped with Umananda Bhairav. That is why it becomes a Mahachakra.
Which forms should a sadhak without avaran knowledge worship at Ambubachi?
Two forms, since we know two anyway: Bhagavati's form and Bhairav's form — and it is from this one that the many arose; the root is this same Shakti. So carry two: Bhagavati Kameshwari Kamakhya, and whoever it is you worship, Shiva, Durga, Krishna, Narayana, Gayatri, Baglamukhi, any form of Tripurasundari.
How many days does Ambubachi actually run?
Taken in full, hold the time from the night of the 21st, from twelve o'clock, to the dawn of the 26th — six days. But the principal ones are four: the 22nd, 23rd, 24th and 25th. From the night of the 25th all the Shringar and worship begins, and again from three in the morning of the 26th.
Which form at home should be worshipped as Kamakhya?
Whatever form of Bhagavati you have installed and serve at home — even if it is only a photograph or a symbol, so long as your Bhava in it is of Bhagavati — perform the worship of Bhagavati Kamakhya in that very one. Because the root tattva is seated in all of them.
Why do the ten Mahavidyas come into her one form?
Because Bhagavati Kamarupa Kamakhya is such a form that within her the ten Mahavidyas may be worshipped — in her one form all the infinite powers of the whole creation are contained. And for that reason the Kamakhya tattva is present within every female principle.
Does anyone see the Mahamudra at all?
There is nobody in the Kamarupa region who can take Darshan of the Mahamudra form — know this as truth. The Darshan of that form is forbidden to all. But the speaker's own experience is that on those to whom the Mother shows grace, she reveals her full form in dreams, so vividly that the person cannot forget it.
What is the Gutika worship?
A tradition still exists in which Gutika worship is performed. Practitioners in whose lineage this worship stands obtain the silver Gutika; the golden Gutika is the rarest. And even those who obtain it, so far as the speaker knows, perform only the outer Shringar of the cave and not the touch or full Darshan of the Mahamudra.
What does merely going to Kamarupa accomplish?
By merely going near the Nilachal mountain, merely going to the Kamarupa region — it is a Siddha kshetra, and the paths to obtaining Siddhi are opened. Kamakhya means the fulfilment of desires: in Dharma, Artha, Kama and Moksha, she is the Kama that precedes Moksha, and only after it does she open the path of Moksha.
What preparation is made before Ambubachi begins?
Make the whole preparation on the 21st, before Ambubachi begins. Through these four days offer the Mother as much as you can of fruit, of dry fruits, and honey as the Naivedya.
What is offered during the four days of Ambubachi?
If you wish you may offer a fragrant garland daily through the four days — not an ordinary garland but the small fragrant kind, so that it is no weight on her. And offer as much Paushtik material as you can as Naivedya. But never change your Aradhya or Ishta.
Which Kavach is best for these four days?
The Kamakhya Kavach — the most wondrous and most intense, holding the ten Mahavidya forms within itself, and excellent for everyone and for women in particular. These four days recite it in the largest quantity you can: increase your stamina past a hundred toward two hundred, morning and evening, and complete eleven hundred across the four days.
What must be avoided toward women in these four days?
It should never be done at any time in life, but in these four days in particular, avoid insulting women and mothers. And if any woman becomes Rajaswala in that time, know her at that time as Bhagavati Kamakhya's very form. Serve her those four days, whatever your relation to her, and let no feeling of untouchability be in you.
How is the Devi bathed and adorned on the fifth day?
Bathe her well with scented water — raw milk, rose water, agaru and kewra water mixed and made fragrant — with kumkum and haldi; then grind sandalwood on stone and apply the Gandhanulepan; then bathe her with water and do her Shringar beautifully, with garments and all.
Which desires are proper for the Ambubachi Anushthan?
In the Kamakhya Ambubachi Parva, worship with a desire — but keep the Anushthan wholly gentle, with some one desire of your own: someone's job, someone's business, the destruction of an illness. These are proper desires, as is asking that capability be obtained. Do not make some outlandish desire at this time.
Can the Kamakhya Deepdaan procedure be given?
The speaker declines. The Tantrokta methods for Kamakhya Devi he will not be able to speak of, and would have to ask about them, since these things come into the most fierce category. An ordinary Deepdaan will do — do a Swarth Deepdaan as you see fit — but the proper one is a different matter.
Glory of the Kamarupa Shakti Peeth as told by Mahadeva to Narada
The speaker cites the Srimad Devi Bhagavatam, where Mahadeva tells Narada the greatness of the Kamarupa Pradesh Shakti Peeth: the gods led by Brahma, the Gandharvas, the best rishis and munis and every Siddha on earth come there daily with their shaktis to worship Jagadamba Adishakti, who stays there fully and always. He says Brahma, Vishnu and Shiva did tapasya there, Vashistha gained mantra-siddhi there by Purashcharana and became like a second creator, and the siddhas who can move through the sky got that power by doing japa of the mahamantra in Kamarupa.
Origin of the Kamakhya Shakti Peeth and its Bhairav
The speaker says that when Narayana cut the body of Bhagavati Sati into 108 pieces with his Sudarshana Chakra, her Yoni-mandala came to rest on bhasmanchala hill, where Jagadamba resides in the form of Kamakhya. That form, he says, turned into a stone there, and Jagadamba dwells in it. Mahadeva stayed manifest there as Bhasmanchala hill itself and as Umananda Bhairava, and is present at that place to this day.
What is the Ambubachi festival?
The speaker explains that once a year the pind of Jagadamba at Kamakhya becomes rajaswala: just as a woman menstruates once a month by the moon nadi, blood seeps from the established stone. He calls it that awakened a Shakti Peeth, and says the occasion is also held to be the earth's own menstruation. This is the Ambubachi festival; it falls roughly between 22 and 26 June each year, in the month of Ashadha, and sometimes makes an extremely divine muhurta by falling inside the Ashadha Gupt Navratri, as he says it did in 2023.
Who gathers at Kamakhya during Ambubachi and why
The speaker says that during the Ambubachi period all the principal rishis, siddhas and powerful devatas with bodiless divine bodies are said to present themselves at the court of Kamakhya and stay there for the four days doing her seva, puja and Purashcharana for the siddhi of their mantras. Many siddhas who move about in the ordinary world also come then, bathe in the Brahmaputra and do a four-day purashcharana, both to gain higher mantra-siddhis and to be freed from any offence they have committed. Ordinary people too, he says, all go and do purashcharana and anushthan there at this time, which has its own separate greatness.
No caste or gender distinction in Kamarupa: the curse on those who observe it
The speaker says that in Kamarupa Pradesh there is no distinction of varna or of gender for a Shakta or anyone who serves Bhagavati, woman or man. It cannot be, he says, that a girl of a lower varna offers prasad and a sadhak of a higher varna refuses to eat it, and in Kanya Pujan and matrika pujan there caste and varna are not looked at. Whoever looks at caste or varna there, he says, is struck by the Devi's curse; so it is said, and so it is described in the shastras.
Which Mahavidya resides at Kamakhya?
The speaker says the Devi Purana Mahabhagavata describes Bhagavati Kalika, the principal of the ten Mahavidyass, as the one seated at Kamakhya in the Kamakhya form. Other tantra texts, he says, describe her as the combined form of Kali and Tara, and somewhere the description is of Ma Shodashi. His conclusion is that whichever of the ten Mahavidyas, or whichever form of the Devi, a person worships at home, they should hold the Ambubachi observance for that image in their house.
Darshan of the Kamakhya pind by the unmarried: what lineage gurus prescribe
The speaker says that if one is married, or has a guru's order to go to the Kamarupa Kamakhya area, one goes; and going to the area is not forbidden even for the unmarried. What is forbidden is touching the pind in which Bhagavati resides, and if the original darshan does happen, which he says mostly no longer does, it should not be done with that bhavana. He tells listeners to ask their Guru Parampara or Kulguru rather than today's people who say nothing happens: those with lineage gurus forbid it. Their rule is that the unmarried may go, but when they enter for darshan of the original peeth and pind they should not turn their eyes toward it; they should look at the feet or at the adorning articles, and not take darshan of the pind itself. Take shikhar darshan, do puja and pradakshina there, but keep the mool darshan for after marriage, or for when the guru orders it and one has risen above all such things. One can still stay in the area and do tapasya, he says.
How should a red cloth (Rakta Vastra) brought from Kamakhya be kept and served at home?
Red cloth brought from Kamakhya should be properly kept at the place of worship and served daily as the physical form of Goddess Jagadamba.
Why do spiritual practices at major Shaktipeeths yield greater results?
Spiritual endeavors performed at major Shaktipeeths like Vindhyachal or Kamakhya yield 100 to 1,000 times multiplied spiritual merit, where divine grace operates beyond rigid procedural conditions.
Does the Kamakhya archan need to be commissioned separately?
Asked about Kamakhya Mai's archan and sanatan seva, the speaker answers that there is no need to do anything separately: whatever will be done on Akshaya Tritiya, on Bhagavati Pitambara's jayanti, and along with it for Bhagavati Pratyangira and Chhinnamastika — all of it will be included in that. If someone wishes to do something separately he will not forbid it, but he will not place a compulsory burden either.
What is prescribed alongside the paath of the Kamakhya Kavach?
Have someone send Kamakhya ji's water, the speaker says, tell her to drink it daily on an empty stomach, and along with it tell her to do the paath of the Kamakhya Kavach. He says it is going to give an extremely wonderful effect.
What governs the rudraksha worn at the waist?
The kamarband, the speaker says, is where the most particular matter arrives: if you wish to walk according to tradition, wear it according to the kula in which you are initiated, because the most special place of all is here — the navel, from which we obtain everything. One initiated in Bhagavati's Kamakhya kula, for instance, will wear a full panchmukhi manibandh, but with one thirteen-mukhi or one three-mukhi certainly in it.
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.
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.
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.
Nilachal and Bhasmanchal are for Shiva, Brahma and Bhagavati, and the summit opens at Bhagavati's eastern entrance gate
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 Shrigalini vahan stands above the entrance gate, and within the garbhagriha is the cave made by Kamadev
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.
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.
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.
Enter Saubhagya Kund as one enters the Ganga, with sankalp; the Yogini Tantra promises devi lok to those who bathe and do tarpan there
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.
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.
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.
Ask Maheshwar Shiva's permission on entering, then touch Bhagavati, take the water and do three achamans with her name or the guru mantra
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.
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.
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.
The Chhinnamastika cave descends deeper even than Kamakhya's lamp-lit lower garbhagriha; if darshan inside is not possible, salute and offer flowers from outside
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.
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.
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.
What is the Kacchap Kund and what stands beside it?
They now reach the kund. This kund, the speaker says, is 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.
The back route from Dhumavati comes out at the rear of the Kamakhya garbhagriha, by the havan kund near the main door
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.
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.
On Chaitra Shukla Ashtami all tirthas and devatas bathe in the Brahmaputra, and pind daan with that water or Kamakhya's water gives the pitr the akshaya lok
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.
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.
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.
Which sadhana can be done by someone who eats non-vegetarian food?
Almost any sadhana can be done without difficulty, the speaker says — but even so, do Bhagavati Kamakhya's. And if you eat non-vegetarian food, then keep particular attention to whatever Shakti Peeths are near you, and perform their service and worship.
Whose mantra does one do at a tirtha or a kunda?
If tomorrow you go to Kamakhya ji, he says, then do there whatever is written in the video for the sake of Bhagavati Kamakhya — but whose japa will you do everywhere? In the kunda, whose japa is to be done? Going to the tirthas, for the sake of siddhi, which one? Only that of your own ishta-aradhya. Not differently in each place — that having gone to Pitambara Mai you are doing Baglamukhi japa, dushtam vacham mukham there; having gone to Dhumavati, Ma Dhumavati dhum dhum dhuma there. Not that. In all ten kundas his japa alone will run, because the root is the same.
The remedy is water from the bathing of a tirtha's presiding vigraha, drunk directly
Kamarupa Kamakhya, Vindhyachal dham, any tirtha sthan — such water as is connected with the snana and the rest of the shri vigraha of the principal deity of that place. Make an arrangement to drink that water directly.
Can several deities' sadhanas be done together with a main Narsingh sadhana?
Asked whether, along with the main sadhana of Bhagavan Narsingh, the sadhana of Bhagavati Kamakhya Durga should also be done, and whether Batuk Bhairav's should be done with it too, the speaker says it will depend on whose the chief sadhana is to be. Everyone's sadhana cannot be done at once; it will have to be done kramagat. And there will be one chief sadhana only — the rest will be in the limbs alone.
On which day should a woman begin the worship of Ma Kamakhya?
For the pujan of Kamakhya Mai, do not think of any nakshatra, tithi or vidhi vidhan, the speaker says — if the wish arises today, get it begun from tonight. Before Ma Durga you can absolutely do it; there is no need of a chhaya chitra of Bhagavati Kamakhya in blood. The pujan of Ma Kamakhya, that is the japa of her kavach — whether you have to do it in the morning, at night, at noon or in the evening, whether sitting on the bed, whether you are sitting in a train and have to do it — whenever you have to do the japa of her kavach, do it. For her we always say this, and we say it to women too: even in the state of being rajaswala, lying on the bed or seated, remember her japa at least once, and the kavach if it has been committed to memory.
What bhog should be offered to Ma Kamakhya?
If it is possible, the speaker says, to offer a little honey as bhog in a small silver vessel, that is the most excellent of all; if not, then offer raisins.
Which of Lakshmi, Kamakhya or Bhuvaneshwari should be taken up for all comforts?
Any of them — all three will give you every comfort. Lakshmi will give, Kamakhya will give, Bhuvaneshwari will give; there is no deficiency in their capability. Consider instead how much strength is in you to receive it.
Who is the Kshetrapal of Guwahati?
There is more than one Kshetrapal at Guwahati, and the principal one is Umananda Bhairav. At the Kamakhya Peeth, Kameshwar Mahadev is present alongside Umananda; Umananda stands outside it.
Can Kamakhya sadhana be done without diksha?
Asked whether the sadhana of Maa Kamakhya can be done even without diksha, he answers that the kavach and so on may be recited, but japa of her mool mantras and the like should not be done. He adds that Haridra Ganpati should be done having taken diksha.
Why did Rishi Vashishtha enter the field of tantra?
The speaker gives this as his standing pauranik example: Rishi Vashishtha, who was earlier on the Vedic marga alone, came down into the field of tantra for the sadhana of Bhagavati Ugratara, Tara, Ekjata and Bhagavati Kamarupa Kamakhya. The greatest reason behind his entering the tantric process was the tantric prayogas performed by Rishi Vishwamitra and the harm he suffered from them; he came into this field afterwards for the sake of pratikara.
Tara Stotram sadhana of 43 days: only after diksha
Asked what to do on the last day of a 43-day Tara Ma Stotram, the speaker says he always tells people that all such sadhana of Tara Ma is to be done after taking Diksha. He has never discussed a 43- or 41-day sadhana on this channel, so learn the complete vidhi from wherever you took it — from your guru or guide. Tara is not a game; Bhagavati Tara, the tantric form of Kamakhya Mai, Bhagavati Dhumavati and Tripura Bhairavi are no joke.
Go once on the final day and make the samarpan in sight of the shikhar
On the last day, when the purnahuti of the japa and so on takes place — if you are doing a havan, or whatever you are doing — then after the samarpan, for the sake of samarpan, go once without fail if you wish. Do the samarpan looking at the shikhar. As at Kamakhya ji, he says, the shikhar will be visible from your own asana there itself; do the samarpan right there.
What is the mool roop of Bhagavati?
He says the Bhagavati who is seated at Vindhyachal is the mool roop. Look at her aarti, and in it she is the one who assumes all those forms — she will be worshipped everywhere. The mool is Parvati ji's form, so you can worship her at any place, in any location, in any form. Even so, he says, he never says that she is our aradhya so you also should do hers. Bhagavati Kamakhya too is the mool roop; anyone may worship her anywhere; but even so he cannot say, no, you too worship her — worship the one you have worshipped from the beginning.
How are the peeths arranged at the Kamakhya kshetra?
Taking Bhagavati Tripur Bhairavi as an example, he says that when you go into the kshetra of Kamakhya ji, Bhagavati Tripur Bhairavi's place is toward the lower side. Maa Kamakhya is above, Maa Bhairavi is below, and in between is Bhagavati Dhumavati. Now why is Bhairavi below, what is the secret of that place, and why is the Kakshap Kund there?
Rajas udbodhan makes hearers run after whatever they have heard
He says that if the whole tantratmak subject of it were discussed, and a hundred men listened to it attentively, then those hundred men would first run off in that direction. Because rajas udbodhan happens: people, once they hear a great deal about a thing and come to know it, start running there, that it is there we must go. One must not run like that, he says.
Which is the highest peeth at Kamakhya?
He says the highest peeth there is that of Bhagavati Bhuvaneshwari. If it seems to you that Bhagavati Kamakhya is worshipped there as kuldevi, it will be a surprise to learn that for the most part it is Bhagavati Bhuvaneshwari's peeth that remains worshipped there in the form of the kuldevi. There is a secret to every place, he says.
What is advised for the Kamakhya kavach?
He tells the listener Anita Shri: certainly do the avritti of the Bhagavati Kamakhya kavach again and again.
What is the harm of doing Kamakhya sadhana without a guru?
The greatest harm, brother, he says, is that if you are doing sadhana even of the beej mantra of Kamakhya, or of the sabar of Kamakhya, of whichever you are doing — her yoginis will suck the blood of your body, brother. The condition will become such that you will not be able to stand before any woman. The reason behind it is that you will not know the full method — how the rodhan is to be done, what is to be done — and so difficulty will arise. Kamakhya sadhana without a guru is never to be done; Bhagavati Kamakhya is complete tantra. Her kavach paath and so on you can do, and you can sing her stuti, and by that alone her grace will be obtained — but if you go into sadhana, then it is a matter of difficulty.
Can Kamakhya and the kuldevi both be worshipped in Gupt Navratri?
In Gupt Navratri you can absolutely do the sadhana of Bhagavati Kamakhya as well, he says, and you can also do that of Kuldevi Mahakali. It is not necessary that you do only one of them.
Which Kamakhya stotra may be recited, apart from the kavach?
Asked which stotra of Kamakhya Mai should be recited apart from the kavach, the speaker answers that since he does not know whether the questioner is a woman or a man, the rule is: if you are a man, recite her other stotras only if you are married. Otherwise recite the kavach and nothing besides it.
What should someone do whose Shani sits in the second house, without any initiation?
The Tara answer given in the Shani live was specific to that context. Where a Dasha or Mahadasha is running, Deepdaan for Bhagavati may be done. Best of all, with no Deeksha, is service and worship of Bhagavati Durga — in which the presence of all ten Mahavidyas comes about — or of Bhagavati Kamakhya.
What if the household shrine faces west and you must worship facing that way?
Do it that way. If you turn east here, your back will be to the place of worship — so do it in whichever direction it is. There is no problem; it is not as though there is no sanction that way. There absolutely is. So do it there.
What can be done for a three-year-old who does not speak?
Get the medical treatment done properly first. Second, have the birth chart analysed — what the state of the second house is, and what difficulty is arising with Kantha and Vani. Only if nothing is found medically, use the Saraswati mantras of the eleventh chapter and give the child water consecrated with them.
Should a woman against whom a Kamakhya prayoga was done recite the Kamakhya Kavach?
Yes — whoever did it is the one acting against Dharma. Recite the Kavach and grace will certainly come upon you; Bhagavati Kamakhya's Kavach carries the presence of all ten Mahavidyas. Be at ease and do it: your path of protection will be opened and your enemy will receive a fitting punishment.
How does a woman keep the Kamakhya Kavach through the monthly days?
This is why the speaker says anyone can do the Kamakhya Kavach. During the four or five days of Raj-darshan, without going to the place of worship, seated on her own bed, she may perform the japa — without any text or book, once she has learnt it by heart, and then repeat it.
What order should a first visit to Kamakhya follow?
Do not go straight to Kamakhya ji. Stay in Guwahati and, a day earlier, take the Darshan of Umananda Bhairav ji — the water in the Brahmaputra is lower now, so you can go comfortably by steamer. Only then begin the Nilachal ascent.
Why should anyone who goes to Khatu Shyam do the Kamakhya Kavach?
Because Khatu Shyam, seen truly, was himself a sadhaka of Bhagavati Kamakhya — Barbarik ji — and was all that he was by her grace. So those who worship him or go for his Darshan should certainly do the Kamakhya Kavach.
What gathering happens at Tarapith in these days?
It is said that just as in the Ambubachi parva a whole great gathering of tantrics takes place at Kamakhya, where people go and stay for four days, so for at least three days there is a gathering at Tarapith, in the Birbhum district of Bengal — where the famed Vamachari tantric Vamakhepa had his tapasthali, where the Panchmundi asana is present, and where it is said that Maharshi Vashishtha, the kula guru of Bhagavan Shri Ram, attained the siddhi of Bhagavati Tara by the Vam marga, that is the tantra marga.
What happened when Vashishtha attempted her by the Vaidik marga?
When Maharshi Vashishtha made the attempt to accomplish her by the Vaidik marga, that siddhi simply did not take place, he says. Then he too went into the region of Kamarupa Kamakhya, and after that to the Tara Peeth that is in Cheen — which, as things now are, has gone into China, into Tibet. So this is wholly tantra vidya; be initiated into it after thinking and understanding.
What should someone living at Kamakhya do during Navratri?
Go there and do archan and pujan before Bhagavati, the speaker says. Stand in the Saubhagya Kund in water up to the navel and do the japa of your diksha mantra. Every single day there carries importance; and according to the Devi Bhagavat and the Devi Purana Mahabhagavat, one who is present in the Kamakhya kshetra on Akshaya Tritiya and completes a single day's anushthan or purashcharan there attains the very highest fruit.
Does one need to consider tithi at a Shakti Peeth?
In a Shakti Peeth there is no particular need to look at tithi and the like, the speaker says, especially in the more awakened of those kshetras. A place where a hundred bali are offered is taken to be jagrit; at Kamakhya a hundred bali would be offered daily in the parva kala, so it is the most divine and most fierce of peethas, and it is not called a Mahashaktipeeth for nothing — it is held to be the highest among Shakti Peeths, for many reasons.
Who is Rahasu Bhagat of Thawe Dham?
The speaker says Thawe, near Saran district in Bihar, is a principal dham, and Rahasu Bhagat is its foremost figure, in a way a lok-devata. As the story goes, Bhagavati Kamakhya of Kamarupa entered his body directly and emerged from his head. She had given him a kangan through which he served people whenever famine struck; Raja Manan Singh, out of envy, did not believe it, imprisoned him and demanded he call her. Bhagavati warned that her coming would destroy the king and his realm; he insisted, she came to test her devotee, the palace and kingdom were destroyed, and the form that split Rahasu Bhagat's head and emerged as his hand wearing the kangan is what is installed at Thawe.
A shakti is never weighed by caste: Rahasu Bhagat and the Valmiki samaj
The speaker asks the listener to note two things: the shakti previously worshipped at that house was a tamasik shakti of the Valmiki samaj, and Rahasu Bhagat too is said to belong to the Valmiki samaj and is worshipped as a lok-devata. He says Sanatan culture has taken care of this everywhere — no shakti has ever been denied respect or held low on grounds of jaat-paat. It is simple, he says: one on whom the supreme grace of Jagadamba herself rests, how could anyone weigh them by caste?
Should the ornaments be left at a divya kshetra, or brought back?
The speaker says do this at home; he is not telling you to go to a divya kshetra and leave it, only to find afterwards that you never got it back. He recounts that at Kamakhya, where they had gone with the payal and the rest as shown in the video, a pandit ji said to give it to the pandits, that there was no need to offer it there and it would be forgotten. He said he would give it to the pandit ji but then it would not even be touched by the Mother. Inside Kamakhya it stays wholly dark with only lamps burning; he took up the whole set of ornaments — two payals and a gold nose ornament — and placed them all below near the Mother.
May an unmarried person go to the Kamakhya temple?
If there is a guru's order, if there is a deeksha, one may go to Kamakhya, the speaker says. He tells Pradeep ji that he has already explained this subject fully and separately — if you are unmarried, why you should not go to the Kamakhya temple, what is and is not the case. Secondly, if you have the guru's order, then you may go along with guru ji, or you may act according to the directions he has given.
What should be done at home for Ambubachi if one cannot go to Kamakhya?
A separate video is on the channel, Manisha Rajpal ji, in which we have told what all of us should do in Ambubachi from the 22nd of June to the 26th of June, and it is put up again on Telegram and on YouTube. In it, generally, on the first day Bhagavati's Shri Vigraha should be bathed and then covered with rakta vastra, that is, with red cloth. There will be no shringar of any kind for her. A bhog of madhu will be offered, and her seva, puja and archan will go on daily; mantra japa will be done and offered to her.
How does the Ambubachi observance conclude?
On the 26th the cloth is to be removed, and her abhishek and shringar and so on will take place again. At least five kinds of good bhog will be offered. And havan and the like has to be done. Ordinarily this much should be done.
How is the Havan of the Kamakhya Kavach Anushthan done?
You may give Ahuti with Bhagavati Kamakhya's 108 mantras, with her 108 names, or with her nama-mantra — saying Shri Kamakhya Devyai swaha. If the 108-name Namavali cannot be found online, you may give all hundred and eight Ahutis with the single name alone.
What are Shakti Pithas, and why is Kamakhya considered unique among them?
Shakti Pithas are sites where, mythologically, parts of Sati's dismembered body fell after Vishnu cut it apart to console the grieving Shiva; of the four original pithas — Odiyana, Jalandhara, Purnagiri, and Kamarupa (Kamakhya) — the author states Kamakhya alone has preserved its integrity as a major, publicly accessible center of tantric worship.
Where is the root of Bhagavati Rati?
Leave aside what her mula swaroop and origin are, he says. You see Bhagavati Rati as the shakti of Kamdev, you see her in that form. But the root of Bhagavati Rati is with Bhagavati Kamakhya.
Why should Kamakhya be worshipped in every home?
It is for this reason, he says, that in paushtik karma or in the shanti karma of a house we insist so much that the pujan of Bhagavati Kamakhya must certainly take place in every household. Women should do it; men need not. It is necessary, because the life of your household, the life of a grihastha, cannot happen at all without Bhagavati Kamakhya.
Is Kamakhya only a tantric goddess?
If Bhagavati Kamakhya's grace were not in the body of your mother, he says, she could not have given birth to you at all. Bhagavati is clearly present in that form, and you are removing her, saying no, Kamakhya is a tantric devi, how shall we worship Kamakhya Mai, how shall we remember her.
May a worshipper of Bhagavati also worship Bal Krishna?
It is not the case, he says, that if you worship Bhagavati you cannot worship Bhagavan Bal Krishna Gopal, cannot worship Santan Gopal, cannot worship Lalla — of course you can. But equally it is not the case that if you worship Bhagavan Krishna you should not even remember Bhagavati Kamakhya. Everyone has a maryada; keep everyone's maryada. In a household every deity will be present, and each has his maryada.
What connects Varaha, Sharabha and Krishna?
The second matter, he says, is at the time when Bhagavan took the Varaha form. See this: the form of Bhagavan Varaha, the form of Bhagavan Sharabha and the form of Bhagavan Krishna — all three of these are connected with Bhagavati Kamakhya, connected with Bhagavati Sita, connected with Janak Raj and with Ram ji and all of them.
Which shakti does everyone meet first in life?
Remember one thing in life, he says: whether you do good work or bad work, there are certain shaktis you will have to meet. The first is Bhagavati Ma Kamakhya. On the day you were born — and you have been born already — it was by the grace of Bhagavati Kamakhya that your coming into being took place from your mother's garbha. Do not remember her, do not say it, do not accept Kamakhya if you will, he says; it is your wish, but you met her and her grace fell on you.
Can men do the Kamakhya Kavach?
The Kamakhya Kavach can absolutely be done — men, there is no difficulty, the speaker answers.
Men and women take separate paths there, and no couple goes together
He says he has not gone himself, but has heard this through people who have gone, and it was being discussed somewhere: that a woman and a man, a couple, can never go together and take that darshan at the same time. The way for women to go is separate; the way for men to go is separate. And for that too, he says, a quarrel will arise on some day — why can we not do it together, your thinking is wrong. It happens over the Kamakhya temple too: when he put out a video, so many people came and commented wrongly, that your thinking is this and that.
Why is Holika night siddhi-prad?
Because they move about according to their own wish, and when they come to their ishta aradhya to perform aradhana and seva on that night — as, say, servants of a Shakti Peeth coming to the Kamarup country to serve Jagadamba at Kamakhya — a sadhak doing japa of that same deity's mantra at that time is heard by them.
What should be done for an ill mother, and may the Kamakhya mantra be perfected?
Where a mother remains ill, he says the medical treatment should go together with the bhajan and pujan of Bhagwan. And yes, he says, do perfect the mantra of Bhagavati Kamakhya — if you have obtained the mantra from a proper guru.
May the tantric mantra of Kamakhya be perfected without initiation?
Asked by a questioner who wishes to perfect the tantric mantra of the Mahashakti Peeth Kamakhya, he says it will not happen. If some capable guru has initiated you, if you are Shakta-initiated, then do it, and do it by the guru's adesh — it is a tantric mantra.
What happens to a man who does Kamakhya mantra japa without diksha?
Noting from the questioner's wording that he is a man and not a woman, he says plainly that the lower parts will become uncontrolled, that a very bad difficulty will arise, and that the leakage will not stop. He states it, he says, in clear terms.
What happens to women who do Kamakhya mantra japa without diksha?
He says that when women perform this kind of act without diksha and without knowing the proper vidhi-vidhan, doing japa of Kamakhya-related mantras, and that too unlimited, in the hope of some particular siddhi — and he says many such experiences have come to him — then their monthly cycle, their period, becomes entirely illogical and begins to occur at any time at all. A very great problem arises. He says he would never tell anyone to do it in that manner.
What does the beej mantra of Kamakhya contain?
He says a friction of the mantra takes place. In the beej mantra there are ta, ra and the long ee. Ta is for Bhagavati Tara; ra is of Agni; ee is directly of the Mahashakti. So consider, he says: Bhagavati Tara, and that too in the form of fire, and that too together with Mahamaya — which is why it has been held to be a trikonatmak shakti. In the Kaul parampara the chief mahapujan too takes the trikon in just this manner.
Why will even a simple Kamakhya japa turn ugra?
Because with ta, ra and the long ee you have her mool mantra: if you do japa of that alone, so much energy will build that it cannot be described. And here you will at the least be doing the panchakshari or ashtakshari mantra of Kamakhya — it will not be less than that, and it will be with this very beej. However simply you go about it, it will be ugra.
No notes match "".