Durga Kalpadruma Tantra
Every question on the site tagged Durga Kalpadruma Tantra, each answered from a timestamped source rather than a summary written from memory.
A Tantric scripture dealing with Durga-related rites.
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Name-mantras for the Kavach, nine ahutis on Argala's first mantra, Kilaka's first alone, nothing for the Rahasyas
Kavach uses the individual name-mantras of the Nine Durgas or named powers, not its full verses; Argala uses nine Ahutis with only its first mantra; Kilaka uses only its first mantra, dedicated to Shiva; the Rahasya texts get no Havan offerings at all.
The Chamunda bali vidhan in the Durga Kalpadruma and in the Bhoot Damar Tantra agree some eighty per cent, and twenty per cent still differs.
He makes it clearer. If the bali vidhan of Bhagavati Chamunda is being told according to the Durga Kalpadruma, and the same thing is told under the Bhoot Damar Tantra — which belongs to Ravana, the mahatma, who obtained the tantra vijnana from Bhagwan Shiva — then even if eighty per cent similarity comes between the two, twenty per cent dissimilarities will still arise.
What is said to come from mere darshan of Bhagavati Vindhyavasini?
Merely by darshan, release from every yoni is obtained, he says — merely by having darshan of Bhagavati Vindhyavasini. Its description will be found in the Durga Kalpadruma and other granthas of the Shakta mat, and in the discourses of siddhas and sadhaks: that by the mere darshan of Jagadamba Vindhyavasini a being obtains liberation from every kind of yoni, whichever yoni it may be in, and becomes an eternal parshad of Durga.
The Devi Bhagavata, the Ushanas Purana and the Durga Kalpadruma are cited but never followed
Whatever the subject may be, he says — be it the subject of the Srimad Devi Bhagavatam, the subject of the Ushanas Purana, the subject of other tantras such as the Kalpadruma and the Durga Kalpadruma Tantra — these people will be foremost in giving the reference of all of them in writing, but they will not accept the thing itself. This, he says, is the irony; it is the maya of Bhagavati.
A dispute broke out at a Navchandi over offering the ahuti of vach with sakal, and the granths settle it.
The speaker recounts that at a Navchandi or perhaps Shatchandi anushthan a discussion broke out over the ahuti of vach — that one should not offer the ahuti of vach taking it with sakal — and someone asked where it is said so. He says that one who asks where it is said has never looked into the Durga Archan Paddhati or the granths relating to the yaga of Bhagwati Durga, nor into the Durga Kalpadruma or Sharada Tilak and the places where haviṣya and the like are discussed, or else his guru ji never told him. The reason why it should not be given is clearly stated there.
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