Guruji and GuruAmma in front of Devipuram

…….And Viṣṇu is sleeping on its coils. Then, from out of his nābhi kamala—the center of his navel—a lotus arises, and Brahmā, the creator of the world, is growing within it.

And here we find an interesting reciprocal relationship: in this story, Brahmā is the son of Viṣṇu. But if we look at the picture at Kāmākhyā Temple in Assam, we find it’s Śiva who is sleeping—and who is emerging out of his navel center? Śakti! You’ve got to decode this imagery; I’ll leave it as an exercise for your imagination. But why is there this inversion between Śiva and Viṣṇu? Why is Śakti there in the lotus that is growing out of Śiva’s nābhi? This way, Viṣṇu becomes the mother, and Brahma the son. There is an equation between Brahma and Śakti there, and between Viṣṇu and Śiva.

If you understand the principles that govern the cosmos—space and time—all that pervades space-consciousness is called Viṣṇu, and all that pervades time-consciousness is called Śiva. Śiva is called Kāla. Kāla means time.

The power of time is to move, manifest, change—to make things appear and disappear, to give birth to them, to grow and nurture them, to bring death to them, and finally to fully reabsorb them. And this power is called Kali. Mahākālī kills time, but she can also give birth to time. She kills Śiva—because, again, Śiva is an expression of time—and so Śiva is afraid of Mahākālī. He doesn’t dare go near Her. Mahākālī is the primordial power of the primordial energy, which is beyond the limit of Brahmā.


Excerpt from Guruji’s “Durgā Saptaśatī: Inquiring Beyond the Stories”

Kāmākhyā is mentioned in the Kālikā Purāṇa as the most important goddess of Tantric worship, and is referred to in the text as Mahāmāyā, the "Great Goddess of Illusion", who takes on many forms depending on her mood. Devotees also call her Kāmeśvarī ("Beloved Goddess of Desire"), and consider her a form of Mahā Tripurasundarī. She is identified with Kālī in the Kālikā Purāṇa, Yoginitantra and Kāmākhyā Tantra, each of which echoes this verse:

"It is certainly well known that Kāmākhyā is truly none other than that Mother Goddess Kālī, who is in all things the form of wisdom."

Kāmākhyā is associated with the Daśa Mahāvidyās, who each have temples dedicated to them at the Kāmākhyā temple complex in Assam. She is also closely associated with Durgā.

According to Kālikā Purāṇa, She is seated upon a lotus (representing Brahmā), directly on top of Lord Śiva, who in turn lies atop a lion (representing Viṣṇu).

KP Section 3 vv. 64-66. She is one and She is everything together; She is the fundamental cause of the worlds in every respect; She contains the worlds; She is supported by the gods Viṣṇu, Brahmā and Śiva: Mahādeva is the white ghost, Brahmā is the red lotus and Hari is to be known as being the lion; they appear as the mounts of the One of great powers.

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