Ka is Brahma, A is Ananta, La is Atma of the universe, I is subtle, Ka is Brahma, A is Ananta. (Tantrabhidana). Thus it is said that Mahadevi is the subtle, beginningless and endless Atma of the universe. 'Thou who art Brahman without beginning or end.' In the Asitastotia in the Adbhutarainayana shri Rama says, 'I bow to that Thine aspect which is Purusha without beginning and end. the unmanifest Kutastha superior (to Thine aspect) as Prakriti, the Atma of the universe appearing in multiple and differing forms.'


[Durgarama Siddhantavagisha derives the word Kalika as follows: - He who dissolves (Kalayati) the world is (Kala or Shiva. And She who shines (Divyati) that is plays (Kridati) with Him is Kalika. Kala + ikan+ a = Kalika.]

That is one who is free from all Vikaras such as the passion for arranging the hair and so forth.

' With dishevelled hair' (Vigalitachi-kure)

This blood indicates (the red) Rajas Guna. Mahadevi is without that for She is Shuddhasattvaguna. Meditate upon.

'Streams of blood'


Recite (Japati)

1 That is, Ha, as to which see Kamadhenu Tantra, chap, ii; and Pranatoshinl, 53 et seq. 2 Lord of Fire, whose Bija is Ra.

3 ' Left eye,' or fourth vowel long; .

4 Nada-bindu the Bija is thus H + r + i + m =Hrim . In Svatantra Tantra Ha (Vyoma) is said to denote manifestation ; Ra (Vahni) is involution ; and 1 maintenance of the worlds.

5 The earth, upper and nether worlds (see Vishvasara Tantra and Fhetkarini Tantra). Tribhuvanam, that is Devas, Men, Nagas and so forth inhabiting Svarga (Heaven) Martya (Earth) and Patala (Nether world) (V).

Of dual aspect (Dvandvam)

The Bija Hrim is both Shiva and Shakti. In the Devigita Mahadevi says, 'H is the gross body, R is the subtle body, I is the causal body. I am Hrim the Turiya.'





Three syllabled


Who is the aspect of subtle Bija.

Which is full of Tejas.

That is, with Maya consisting of pure Sattva Guna.

This is, the Shakti which gives immortality.

Dakshine is Dakshina in the vocative, and the latter is the Sachchidananda aspect which grants Kaivalya and is indicated, by the three-syllabled Mantra. Nirvana Tantra says, 'The Sun's son (Death) is established in the south (Dakshina). The name of Kali makes him flee in all directions with fear. Hence She is called Dakshina in three worlds.' Kamakhya Tantra says, ' ust as guerdon (Dakshina) given at the end of a rite, causes it to be fruitful and gives Liberation, so this Devi grants the fruit of all Karma and hence She is called Dakshina Kali.' The same Tantra also says, 'Purusha is on the right (Dakshina) and Shakti on the left. The left conquers the right and becomes the grantor of great Liberation. Hence She is called Dakshinakali in the three worlds.

[Durgarama constuues these words as follows: - Dakshine tryakshare ati (by Sandhi tryakshare'ti) that is Dakshine ati tryakshare. As Upasargas can shift their position 'ati' has been placed in the verse after Tryakshare. Atitryakshare is the vocative of Atitryakshara. Atitryakshara means Atikrantah (Adhah-kritah or placed under) Tryaksharah (Shiva) yaya (by whom) She: that is, She who has placed Shiva under Her. The whole then means ' Oh Dakshina who dost stand on Shiva.' Tryakshara literally means the three lettered one which is the Pranava (Om) and is used for Shiva. The Mihimnastotra (see 'Greatness of Shiva' Ed. A. Avalon) calls Shiva 'Om' and another Stotra calls Him Tryaksharamaya.

The same commentator then says that there is a different reading for Dakshine tryakshareti, namely, Dakshine Kaliketi which he explains in two ways (a) Dakshine Kalike'ti = Dakshine

Kalike ati = Dakshine atikalike. The last word is the vocative of Atikalika which means Atikranta (Sadrishikrita, made similar to) Kalika (Meghajalam ; a bank of cloud) yaya (by whom) She- that is, She who looks like a bank of cloud; the whole then meaning ' Oh Dakshina who hast the appearance of a bank of clouds ' (b) Dakshine Kaliketi - Dakshine Kalike iti which means Oh Dakshina Kalika. The word 'iti' is Svaruparthaka that is simply indicates that She is addressed as Dakshina Kalika. Examples of the elision of 'I' after 'E' in Sandhi are Shakuntaleti and Meghajale'pi Kaliketi.]

0 Destructress of the sins of the three worlds, auspicious1 Kalika, who in Thy upper lotus-like left hand holdest a sword,2 and in the lower left hand a severed head;3 who with Thy upper right hand maketh the gesture which dispels fear,4 and with Thy lower right hand that which grants boons; they, 0 Mother with gaping mouth,5 who reciting Thy name, meditate in this


1 Dakshina, the beneficent grantor of Nirvana. (V)

2 Khadga, the peculiar heavy sword with the blade curved at the tip so named, used to behead the sacrificial animals.

3 The Devi is the destroyer of the wicked.

4 The Devi is the dispeller of all fear, and makes with Her hand the mudrd. The right upper hand makes the gesture of dispelling fear, or the gesture of assurance of safety (Abhayamudra) and the right lower hand makes the gesture of granting boons (Varamudra). (V) The Sadhaka seeks fearlessness, which is the great gift of the Goddess, who is Bhayapaha, ' remover of fear.' ' If thou art remembered in times of difficulty, Thou takest away all fear (Markandeya Puranal. At the same time it is she who fills the ignorant with terror (Pashuloka-bhayangkari) - that is, those devoid of the knowledge of non-duality, for ' fear comes when there is duality ' (Br. Dp. 1-4-2, Lalita, v. 99).

5 Prakatita-vadane (see ' Dasha-Mahavidya Upasanarahasya' by Prasanna Kumara Shastri), Vimalananda reads Prakatitaradane, that is, with big protruding teeth. The Yoginl Tantra says, ' Supreme eternal, large-toothed, smeared with blood.' The Tarakalpa speaks of ' Shyama of the colour of a new (freshly formed) cloud, with large breasts, terrible with protruding teeth. (V) way1 upon the greatness of Thy mantra, possess the eight great powers2 of the Three-Eyed One3 in the palm of their hands.4