It’s difficult to make your way through the bustling crowds at the normally serene Kamakhya temple in Assam during Ambubachi Mela. MAA’s energy is wild and potent, and She is alive in the palpable energy that pulses through the throngs of Her devotees gathered outside Her temple. Almost every square inch of the grounds is covered with crimson-clad devotees who sing, chant, meditate and shout their devotion to the Divine Mother, positioning themselves just outside Her most holy shrine during the time of Her annual menstruation.
In the month of Ashara (Sanskrit: Ashadha, Hindi: Ashadh), when the Sun is in the house of Mithuna Rasi and steps into the first pada of the constellation Adra, after Mrigasira, the period of Ambubachi commences and continues until the fourth day. Mother Earth is said to enter the period of menstruation in this time.
Kali is often spoken of as the goddess of destruction, or of time, and there is truth to these descriptions, mythologically and linguistically speaking. While these simplified terms can be helpful when trying to apply the mythological stories and lessons of Kali psychologically to whatever we might be facing in life, ultimately these are just very simple ways of speaking and thinking about her, and don’t even begin to scratch the surface.
So I want to urge you for a moment to stop thinking about Kali as the sword-wielding, black-skinned goddess wearing a skirt of severed arms and a garland of heads. Just for a moment, let’s think about her differently.
The Ten Mahavidyas (Daśa Mahāvidyāḥ) are central to the practices of Shakta Tantric tradition. Kamakhya is primarily and equally identified with Durga (especially as Mahiṣāsuramardinī), Kālī, and Ṣoḍaśī (also known as Mahā Tripurāsundarī, Lalitā, or Rājā Rājeśvarī), but she is also closely identified with all of the Mahavidyas, as is revealed in these mantras. Thus her traditions are diverse, expansive, mysterious, and unique in the world of Tantra.
Ganesha is an important deity throughout Hinduism. With an elephant’s head and the body of a man, he is one of the most recognizable gods, and is beloved throughout the world as the remover of obstacles, master of the arts, and cheerful, strong companion to devotees as they begin any task.
Bagala (or Bagalamukhi) is a powerful esoteric goddess who has become ever more popular due to her reputed powers of captivation and control. As a personality she is invoked to control the thoughts and speech of one’s enemies, and is often called upon to aid in winning court cases.
The following mantra is a pranama mantra, a mantra that offers reverence and worship. We recommend using pranama mantras as simple and effective forms of worship.
These seven verses are from the Devi Mahatmyam, an important 5th century scripture taken from the Markandeya Purana that invokes the power of Goddess in her form as the Great Goddess (Mahādevī) by chronicling Her triumph over evil. These verses, taken from various chapters, hold the essence of the entire scripture and may be recited together as a short hymn to the Goddess as a means of cultivating pure devotion.
Devotion, along with humility and compassion, is one of the greatest tools and biggest allies on the Tantric path. The Manthanabhairavatantra Siddhakhandah declares:
Devotion (is of three kinds, namely, devotion) to the Transmission, devotion to the teacher, and devotion here to the teaching itself. Devotion is power and the Transmission is transmitted by power. Speech is transmitted from the Transmission and the Command operates by Speech. Devotion is liberation that beholds the end of the Transmental.
– MBT, SKh 4:36-7. Translated by M. Dyczkowski.
There is a lot going on in this statement – but what I want to focus on is the necessity of devotion on the Tantric path.