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Fourteen Kali

Fourteen Kali

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Published by Kutticad Ramesh
fourteen kali of kashmir
fourteen kali of kashmir

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1.

कौराणण वाननदघनोरभण रऩाा उनभेषभेषोबमबाजभनत् |
नीरीमते नीरक

रारमे मा ताा स

षटिकारीा सतता नभारभ ||
भनरोदमा वमोभरऩा वमोभसथा वमोभवषजण ता | सवाण सवण ववननभुण कता ववशवषसभन् स

षटिनारिनी ||
मा करा ववशवववबवा स

टिथण कयणऺभा | मदनत् िाषनतभामानत स

षटिकारीनत सा सभ

ता ||
ववशवसारनतऩदे रमोषझझते रीमसे मदद ननया ित् रिवे |


षटिकालमरस ममा फदह् ऩदे कऺपतभमफ जगदािु ग

हमसे ||
2. |वाषजदवमसवीक

तवातचक पकानतसाघटगभागभसथाभ् |
िुचचमण मासता गरभतोऽचचण षा ताा िानताा नभारभ षसथनतनािकारीभ् ||
हारसनी ऩौदगरी मेमा फारागितकलऩना |कलऩते सवण दे हसथा षसथनत् सगण सम कारयणी ||
मदु तऩनना तु सा दे वव ऩुनसतरैव रीमते | ताा वववि दे वदे वेि षसथनतकारीा भहे शवय ||
रबधभासमऩवना च मा रता वातचकभचधतसथुषी रिवे |
ननगण भागभभहोषझझतानतया तवा षसथता गसरस दह षसथताषमफके ||
3. उनभनमनता ननखिराथण गबाण मा बावसाहायननभेषभेनत |
सदोददता सतमुदमाम िूनमाा साहायकारीा भुददताा नभारभ ||
चणडकारी िुिवणाण माभ

तगसनोदमता | बावाबावववननभुण कता ववशवसाहायरवऩणी |
तर सा मानत ववरमा सा च सा हायकाररका ||
आतभबावभखिरसम जगभुषी तवा रिवे ननयवचध् सदोददता |
बावसारनतननभेषववगहा सारता करमरस हमनाव

नत् ||
4. भहाववनोदावऩण तभात

चक वीये नरकास

गसऩानसकताभ् |
यकतीक

ताा च परमातममे ताा नभारभ ववशवाक

नतयकतकारीभ् ||
न चैषा चऺुषा गाहमा न च सवेषनरमषसथता |ननगुणणा ननयहङकाया यञजमेदववशवभणडरभ् |
सा करा तु मदु तऩनना सा ऻेमा यकतकररका ||

5. डकरा बीषणा यौरा क

रकाररननयाक

रा |अरकमा रकमननरण कमा सुकारी नाभ रसविदा ||
कारऩावकभुिा रिवानतका ववशवभषबधऩनततोदबफनदु वत् |
ऩूणण ताा वहनत मर दीषपतचचत् घसभयी तवरभह साधुकालमरस ||
6. सवाणथण सङकषण णसामभसम मभसम मनतुजण गतो मभाम |
वऩुभण हागासववरासयागात् सङकषण मनतीा पणभारभ कारीभ् ||
मभरऩसवरऩसथा रऩातीतसवरऩगा | सा करा रीमते मसमाा मभकारी तु सा सभ

ता ||
एतदमफ सदददनतु नेनत न् िङकमा रदद ववकलऩरऺण् |
मो मभ् स िरु कालमते तवमा बूतसामभनके ररकोववद् ||
अमफ कामण कयणे ननमचछत् ऩूणण चचतऩदभहोतसवषतवष् |


षमबतसम रदमे सविङकमा तवा मभसम वऩुषारस बीषणा ||
पाण एष मभकार उचमते भधमवाहतनुयषगनभमफ म् |
ररभेतदु ऩनोम िा ऩया तर सगण ववभुिा कयोटमसौ ||
7. mṛtyukālī
भभेतमहङकायकराकराऩ ववसपायहषोित गवण भ

तमु् |
गसतो ममाघसभयसाववदा ताा नभाममकारोददतभ

तमुकारीभ् ||
ओरभतमेषा क

रेिानी भ

त्कारानतऩानतनी | भ

तमुकारकरा मसमा् पवविेदववगहा रिवभ् |
तदा सा भ

तमुकारीनत ऻेमा चगरयसुताधव ||
ववततदायभुिबोगमगारभनी मा भभेतमरबभनतभण दोिता |
मापमहङक

नतयनातभनन षसथता भ

तमुरऩभुबमा तवासनभ् ||
ववशवभमफ क

रषे तवासना भ

तमुसेचनभिषणडतोदमा
चचदववकलऩभमभनतरदमभा गाभनादहतजगतकभाा घनती ||
8. rudrakālī
ववशवा भहाकलऩववयाभकलऩ बवानतबीभभुक

दिभभनतमा |
माशातमननतपबवाचचण षा ताा नभारभ बराा िुबबरकारीभ् ||
इदा सवण भसवं मत् साहायानता तु ननतमि् | क

दिरेऺणये िानतगसतभसतरभता च मत् ||
ततो फोधयसाववटिा सऩनदभाना ननयाक

रा | दीचधतीनाा सहसा मदवभेचच वऩफते ब

िभ् |
सा करा रीमते मसमाा ररकारीनत सा सभ

ता ||
गभागभसुगममसथा भहाफोधावरोककनी | भामाभरववननभुण कता ववऻानाभ

तनषनदनी ||
सवण रोकसम कलमाणी ररा ररसुिपदा | मरैव िाममनत करा ररकारीनत सा सभ

ता |
बेदसम रावणादरा बररसविकयीनत मा ||
सकभाकभववरभशबावत सतवकभषसरतम चारवीऺणा |
तुमण यषशभभणववकभैकबू सतवा कभबरगुणबीभकालमरस ||
9. paramārkakālī
असतोददतदवादिबानुबाषज मसमाा गता बगण रििा रििेव |
पिानतधाषमन दमुनतनािभेनत ताा नौममननताा ऩयभाकण कारीभ् ||
एकाककनी चैकवीया सुसूकभा सू कभवषजण ता | ऩयभातभऩदावसथा ऩयाऩयसवरवऩणी ||
सा करा ऩयरऩेण मर सारीमते रिव् | सा करा ऩयभाके नत ऻेमा बसभाङगबूषण ||
10. mārtāṇḍakālī
भाताणणडभाऩीतऩतङगचका ऩतङगवत् कारकरेनधनाम |
कयोनत मा ववशवयसानतकाा ताा भाताणणडकारीा सतता पणौरभ ||
िबदबहभऩदातीता षट बरा िानतनवानतगा | बहभाणडिणडादु ततीणाण भाताणणडी भूनतण यवममा |
सा करा रीमते मसमाा भाताणणडी काररकोचमते ||
मो भ

ताणडननबभथण ऩञचका पाखणन् सपु यनत बाभमो यवव् |
सारताधण भनु भनतयारता ता फदह् स

जनत चाथण ऩञचकभ् ||
सारतोधवण ननकयसतुतावचध वमकतभणडतनुयमफ बासकयभ् |
काररऺण करा पदीपतमे तवा दह ववशवयसबऺभाषसथता ||
बूतचकभधुकोिसाब

ता तततदथणभधु ऩातुभुतसुका |
मनभयीचचववषमा् सबासकय् तवरु चौ िरबवतपरीमते ||
11. kālāgnirudrakālī
कारकभाकानतददनेिचक कोडीक

तानताषगनकराऩ उग् |
काराषगनररो रमभेनत मसमाा ताा नौरभ कारानरररकारीभ् ||
वयदा ववशवरऩा च गुणातीता ऩया करा | अघोषा सा सवयायावा काराषगनगसनोदमता ||
ननयाभमा ननयाकाया मसमाा सा िाममनत सपु िभ् | काराषगनररकारीनत सा ऻेमा भिवषनदत ||
12. kālakālī
नकता भहाबूतरमे शभिाने ददकिेचयीचकगणेन साकभ् |
कारीा भहाकारभरा गसनतीा वनदे हमचचनतमाभननरानराबाभ् ||
ऋतोझझवरा भहादीपता सूमण कोदिसभपबा | कराकरङकयदहता कारसम करनोदमता |
मर सा रमभापनोनत कारकारीनत सा सभ

ता ||
म् शभिान इह बूतघसभये यझमते ऽमफ कयवीयनाभनन |
गाहका गसरस ता शुता भहाकारभपमसुह

तािदु गण हा् ||
13. mahābhairavacaṇḍograghorakālī
कभरमतवाटिभयीचचचकसञचायचातुमणतुयीमसतताभ् |
वनदे भहाबैयवघोयचणडकारीा कराकािििङककाषनतभ् ||
दिसपतववसगण सथा भहाबैयवबीषणा | साहयन् बैयवान् सवाणन् ववशवा च सुयऩूषजत ||
सानत् िाममनत मसमाा च सा समादरयतबैयवी | भहाबैयवचणडोगघोयकारी ऩया च सा ||
14. Kala samkarshini
शीभतसदारिवऩदे ऽवऩ भहोगकारी बीभोतकिभुक

दिये टमनत बङगबूरभ् |
इतमाकर्म ऩयभाा षसथनतभेतम कार सङकवषण णीा बगवतीा हठतोऽचधनतटठे त् ||
kAlInaya is practiced in the following manner. In shAkta yoga, kAlI is visualized in four aspects. It
conducts all the divine functions in the fields: (1) absolute unity, (2) unity in diversity, and (3) complete
diversity. While these are its main aspects, there is fourth, (4) the all-pervading aspect also. Each of these
aspects of kAlI is supposed to be contemplated upon as it relates to the divine activities of creation,
preservation and absorption. An example with creation would be: (1) the absolute unity of creation, (2)
the absolute diversity of creation, (3) the unity in diversity of creation, (4) the all-pervading aspect of
creation, and likewise with preservation and absorption. In this way, the number of kAlI-s amounts to
twelve. The kAlIs constitute the shaktichakra. Personified as goddesses, these kAlIs have been eulogized
in siddhanAtha’s kramastotra, certain stotras of abhinavagupta, chidgaganachandrikA of shrIvatsa
(incorrectly identified as kAlidAsa) and a scriptural work named panchashatikA, quoted by jayaratha. All
the poetic descriptions of kAlIs found in these work are merely symbolic in character, because the kAlI of
Kashmir shaivism is the abstract divine power of the Supreme and not a deity with a subtle divine form, as
in the kAlI in durgAsaptashatI.
Practitioners of shAkta yoga practicing kAlInaya are to imagine themselves as the master of the
shaktichakra. They visualize the divine role of these shaktis with respect to all of phenomenal existence
appearing as the trinity of subject, object and the intermediate means of knowing, called respectively
pramAtr, prameya and pramANa. The practitioners visualize this trinity in the twelve varieties appearing
in creation, preservation, dissolution and absolute position. Then they imagine themselves as having
assimilated all these phenomenal varieties, one by one, into their own Selves through their twelve divine
shaktis visualized as the twelve kAlIs - absorbing them. This highly complex and abstract worship of kAlI
in its many forms, which employs this special kind of contemplative imagination, and which is practiced
through a clear conviction that everything is One - a pure-dualism, is significantly different from the
ritualistic kAlI-worship prevalent in Bengal. This is true even though both forms of kAlI-worship are
Tantric in origin and character.
The above mentioned varieties of shAkta upAya such as yAga, homa etc. require a very deep and
comprehensive form of contemplation, which absorbs simultaneously all phenomenal existence into the
practitioner's infinite I-consciousness. This practice is so difficult that only the most accomplished yogins
like abhinavagupta can use it successfully.
shivAnandanAtha developed an easier type of shAktopAya by taking the above mentioned twelve
categories in a definite order of succession and making them the targets, one by one, of contemplative
meditation and subsequent absorption. As krama is the sanskrit word for succession, this easier type of
shakta upAya came to be known as kramanaya. Much has been written about the kramanaya by different
yogins, and jayaratha quotes many of them in his commentary on the tantrAloka. In fact, this krama
method of shAktopAya became so popular with practitioners of the trika system in Kashmir that many
teachers like jayaratha mentioned it alongwith the trika as an independent system.
This tendency to consider the krama system as separate, while still somewhat prevalent in
abhinavagupta’s time, was actually only indicative of the popularity of kramanaya practice. Had it actually
been an independent system of theology, it would have not have been discussed in such detail as an
integral part and important variety of shAkta upAya, but to shAmbhava as well (tantrAloka III 250-53). It
has also been discussed as an important element of the dhyAna type of ANava upAya (tantrAloka, II 23-
27; tantrasAra, 36). J C Chatterjee, the pioneer research scholar who worked on Kashmir Shaivism, was
mistaken in announcing krama as an independent system of theological practice, and unfortunately most
of today’s scholars have adopted his view without taking the above facts into consideration.
In summary, the krama doctrine of the twelve kAlIs is an important element of all three upAyas and an
integral part of the trika system. As such it cannot be considered an independent system of practice. This
variety of shAktopaya, standing within the trika system, has enjoyed special popularity among the ancient
practitioners of Kashmir shaivism.
When students perfect the practice of shAkta yoga, their practice automatically attains the status and
character of shAmbhava yoga. According to the philosophy, the shAmbhava and shAkta methods of yoga
are meant only for those aspirants whom Lord paramashiva has blessed with a forceful divine grace. Only
these special devotees find the intense interest and quickly attain success in the practice of these two
superior types of yoga. shAmbhava is also known as abhedopAya, the monistic means of salvation, and
shAkta is called bhedAbheda upAya, the mono-dualistic means.
Svacchanda Bhairava dhyanam
बरऩञचनमना दे वा जिाभुक

िभषणडतभ् |
चनरकोदिपतीकािा चनराधण क

तिेियभ् ||
ऩञचवकरा वविाराऺा सऩण गोनासभषणडतभ् |


षशचकै यषगनवणाणबैहाणये ण तु ववयाषजतभ् ||
कऩारभाराबयणा िडगिेिकधारयणभ् |
ऩािाङक

िधया दे वा ियहसता वऩनाककनभ् ||
वयदाबमहसता च भुणडिटवाङगधारयणभ् |
वीणाडभरहसता च घणिाहसता बरिूररनभ् ||
वजदणडक

ऩािोऩा ऩयशवामुधहसतकभ् |
भुदगये ण ववचचरेण वतुण रेन ववयाषजतभ् ||
रसा हचभण ऩयीधाना गजचभोततयीमकभ् |
अटिादिबुजा दे वा नीरकणठा सु ते जसभ् ||
बहभाददकायणातीता सविकतमाननदननबण यभ् |
नभारभ ऩयभेिाना सवचछनदा वीयनमकभ् ||
Bhairava stotram

बूतबाववबवदथण गरबण ता कारघसभयभुऩासमते वऩु् |
कारकवषण खण वहषनत मोचगन् क

टणत् पब

नत ववशवरऩताभ् ||
वमापतचयाचयबाववविेषा
चचनभमभेकभननतभनाददभ् |
बैयवनाथभनाथियणमा
तवनभमचचतततमा रदद वनदे || १ ||
तवनभमभे तदिेषरभदानीा
बानत भभ तवदनुगहिकतमा |
तवा च भहे ि सदै व भभातभा
सवातभभमा भभ ते न सभसतभ् || २ ||
सवातभनन ववशवग(मे )ते तवनम नाथे
ते न न सास

नतबीनतकथाषसत |
सतसववऩ दु धण यदु ्िववभोह-
रासववधानमषु कभण गणेषु || ३ ||
अनतक भाा पनत भा दिभेनाा
कोधकयारतभाा ववननधेदह |
िङकयसेवनचचनतनधीयो
बीषण बैयव िषकतभमोऽषसभ || ४ ||
इतथभुऩोढबवनभमसावव-
दीचधनतदारयतबूरयतरभस् |


तमुमभानतककभण वऩिाचै-
नाणथ नभोऽसतु न जातु बफबेरभ || ५ ||
पोददतसतमववफोधभयीचच-
पेकऺतववशवऩदाथण सतततव् |
बावऩयाभ

तननबण यऩूणे
तव्महभातभनन ननव

ण नतभेरभ || ६ ||
भानसगोचयभेनत मदै व
करेिदिाऽतनुताऩववधारी |
नाथ तदै व भभ तवदबेद-
सतोरऩयाभ

तव

षटिरदे नत || ७ ||
िङकय सतमरभदा वतदान-
सनानतऩो बवताऩववदारय |
तावकिासरऩयाभ

तचचनता
समनदनत चेतरस ननव

ण नतधायाभ् || ८ ||


तमनत गामनत रटमनत गाढा
साववददमा भभ बैयवनाथ |
तवाा वपमभापम सुदिणनभेका
दु रण बभनमजनै् सभमऻभ् || ९ ||
वसुयसऩौषे क

टणदिममाा
अरबनवगुपत् सतवरभभभकयोत् |
मेन ववबुबण वभरसनताऩा
िभमनत झदिनत जनसम दमारु् || १० ||
|| सभापता सतवरभदा अरबनवाखमा ऩदमनवकभ् ||

mṛtyukālī मो मभ् स िरु काल्मते त्वमा बूतसांमभनक े र्रकोववद् || जष् ृ म्बतस्म रृदमे स्विङ्कमा त्वां मभस्म वऩुषार्स बीषणा || भभेत्महङ्कायकराकराऩ ववस्पायहषोित गवणभत् ृ मु् | ग्रस्तो ममाघस्भयसांववदां ताां नभाम्मकारोददतभत् ृ मुकारीभ ् || ओर्भत्मेषा क ु रेिानी भत् ृ ्कारान्तऩानतनी | भत् ृ मुकारकरा मस्मा् प्रवविेद्ववग्रहां र्िवभ ् | तदा सा भत् ृ मुकारीनत ऻेमा चगरयसुताधव || ववत्तदायभुिबोग्मगार्भनी मा भभेत्मर्बभनतभणदोिता | ववश्वभम्फ क ु रुषे तवासनां भत् ृ मुसेचनभिष्ण्डतोदमा माप्महङ्कृनतयनात्भनन ष्स्थता भत् ु ऩभब ु मां तवासनभ ् || ृ मरू चचद्ववकल्ऩभमभन्तरुद्मभां गाभनादहतजगत्क्रभाां घ्नती || 8.मभरूऩस्वरूऩस्था रूऩातीतस्वरूऩगा | सा करा रीमते मस्माां मभकारी तु सा स्भत ृ ा || एतदम्फ सदददन्तु नेनत न् िङ्कमा रृदद ववकल्ऩरऺण् | अम्फ कामणकयणे ननमच्छत् ऩूणच ण चत्ऩदभहोत्सवष्त्वष् | प्राण एष मभकार उच्मते भध्मवाहतनय ु ष्ग्नभम्फ म् | रुरभेतदऩ ु नोम िां ऩयां तर सगणववभि ु ां कयोटमसौ || 7. rudrakālī ववश्वां भहाकल्ऩववयाभकल्ऩ बवान्तबीभभ्रुक ु दिभ्रभन्त्मा | माश्रात्मनन्तप्रबवाचचणषा ताां नभार्भ बराां िुबबरकारीभ ् || इदां सवणभसवं मत ् सांहायान्तां तु ननत्मि् | क ु दिरेऺणये िान्तग्रस्तभस्तर्भतां च मत ् || सा करा रीमते मस्माां रुरकारीनत सा स्भत ृ ा || ततो फोधयसाववटिा स्ऩन्दभाना ननयाक ु रा | दीचधतीनाां सहस्रां मद्वभेच्च वऩफते बि ृ भ् | गभागभसग ु म्मस्था भहाफोधावरोककनी | भामाभरववननभक् ुण ता ववऻानाभत ृ नष्न्दनी || बेदस्म रावणाद्भरा बरर्सविकयीनत मा || सवणरोकस्म कल्माणी रुरा रुरसुिप्रदा | मरैव िाम्मनत करा रुरकारीनत सा स्भत ृ ा | सक्रभाक्रभववर्भश्रबावत स्त्वक्रभष्स्रतम चारुवीऺणा | तुमय ण ष्श्भभणववक्रभैकबू स्त्वां क्रभबरगुणबीभकाल्मर्स || 9. paramārkakālī अस्तोददतद्वादिबानब ु ाष्ज मस्माां गता बगणर्ििा र्ििेव | प्रिान्तधाष्म्न द्मुनतनािभेनत ताां नौम्मनन्ताां ऩयभाक ण कारीभ ् || .

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