Kamala

55.1. Kamala or Kamalatmikais reckoned as the tenth or the last of the Mahavidyas, while
Kali is the first and the foremost Mahavidya. It is often asserted that there are no
distinctions of superiority/inferiority among the Mahavidya, yet Kamala is not as
important as kali in the Mahavidya tradition. While Kali represents the highest state of
consciousness, Kamala is related to material wellbeing and worldly comforts. She
represents the mundane state of consciousness that the Sadhaka seeks to restrain and
finally overcome. Kali is transcendental experience, while Kamala is what is here andnow. Kamala Mahavidya is one who binds to the world; and is not seen as a liberator. The
Kali is the liberator (mukti dayani); and the Kali-consciousness is the ultimate.

56.1. Some wonder how Kamala who is derived from auspicious aspects of Lakshmi the
bestower of wealth and good luck could be included in the group of tantric goddesses.
However, the Mahavidya texts explain that Kamala as Mahavidya is not the same as Shri
or Lakshmi. She differs from them in many aspects; and she indeed is a Mahavidya in her
own right. Kamala Mahavidya is not the spouse or the beloved of Vishnu. She is an
independent goddess and does not play the role of a spouse. Kamala is associated with the
Shiva-cult just as the other Mahavidyas. She is, at times, addressed as Raudri, Sati, Kapali
and Gauri. Although benign and auspicious qualities are prominent in her character, there
are many fearsome and dangerous aspects to her nature. Kamala is a destroyer of demons.
Similar to some other Mahavidya: Kamala wears garlands of skulls (runda-mala); her form
is awful (ghora), terrible (bhima) and of a negative nature (tamasi) . One of her many
names refers to her as Kalaratri, a fearsome aspect of kali. Kamala is also said to share
some of the characteristics of Matangi, Dhumavati, and Bhairavi who are noted for their
scary aspects.
55.2. Kamala as Mahavidya is said to be a reflection of Shri the Vedic deity as also of
Lakshmi the goddess of wealth and beauty. Mahalakshmi is celebrated in the Devi
Mahatmya as the Supreme Goddess manifesting herself as Maha-Sarasvathi (Sattva),
Mahalakshmi (Rajas) and as Maha-Kali (Tamas); and as one who presides over every
aspect of the Universe. And, Kamala in the Sri Vidya tradition represents the Supreme
Mother herself. Sri Muthuswami Dikshitar in his most magnificent set of Kamalamba
Navavarana kritis celebrated the glory of Sri Kamalamba.
All these deities are widely worshipped. But , Mahavidya Kamala is different from all of
them. Kamala here is not endowed with the powers of Mahalakshmi; she enjoys neither the
prestige of Mahalakshmi in the Tantra tradition, nor the wide acceptance of Lakshmi in the
orthodox tradition. Kamala as Mahavidya is a tantric deity who is invoked mainly in
rituals seeking wealth, power and hidden treasures.

56.2. The formulators of the Mahavidya cult, it appears, modified or downplayed the
essential benign aspects of Shri and Lakshmi in order to render Kamala more suitable to
be included in the Mahavidya group. They stressed her independence (svatantrya),
minimized her role as a spouse and gave her terrible forms that are associated with the
deities of the Shiva cult. Thus, Kamala retains the character of Lakshmi; and definitely is
linked to Lakshmi; yet, she is different from Lakshmi. Kamalas portrait has been drawn
selectively. Kamala, the Tantric form of Lakshmi, combines in herself many auspicious
virtues and attributes along with a few terrible aspects. Like Kali, the Tantric Kamala
embraces the light and the darkness, for she is the totality.She can be propitiated both for
worldly goals and for spiritual attainments.

57.1. The iconographies of Mahavidya Kamala (she of the lotus ) describe her as
strikingly beautiful glowing in her golden complexion , as a powerful goddess in her own
might sitting alone (not accompanied by the spouse) on a lotus amidst a pond. And,
sometimes she is flanked by two or four elephants showering water or nectar over her from
bejeweled pots held in their upraised trunks. She holds two lotuses in her two upper hands;
wears a crown sparkling with gems. Kamala gestures mudras bestowing boons (varada)
and fearlessness (abhaya). Kamala is presented as the goddess who destroys poverty, and as
one who grants wellbeing, prosperity and fertility.

57.2 Kamala indeed resembles Gaja-Lakshmi. The lotus on which she is seated denotes
fertility and life. It also suggests spirituality, power and authority. The elephants stand for
royal authority, wealth and magnificence. They are also related to clouds, rain and fertility.
She has a beautiful golden complexion. She is being bathed by four large elephants who
pour jars of nectar over her. In her four hands she holds two lotuses and makes the signs of
granting boons and giving assurance. She wears a resplendent crown and a silken dress. I
pay obeisance to Her who is seated on a lotus in a lotus posture.
58.1. Kamala is the beginning and the end of our worship of the Great Goddess. We
initially approach the Mother seeking help in achieving human needs and desires like
health, prosperity, and a happy family. We complete our understanding of the Mother by
seeing her presence even in the ordinary things and experiences of life ; and in realizing
there is nothing that is outside her. She is in everything and she transcends everything.

Sadachara Priye Devi Shuklapushpamvarapriye

Gomayadishuchiprite Mahalakshmi Namostu Te

Hasauh Jagatprayutai Swaha