In Namams 275 to365, the Divine
Mother’s many forms providing benefits
to Her devotees in great details are discussed.
The Divine Mother is in Kamakala form.
In four purusarthas namely, dharma (morality), artha (wealth), kama (desire) and moksa (liberation), kama plays a critical role for the advancement of the souls to higher level. Due to kama, the universal existence is maintained. Each creature tries on its own to satisfy its desire or kama. Because of that many ideas of kala coming to them is by the Divine Mother’s grace. By satisfying their kama needs, the creatures improve upon their maturity level. This resulting divine action is through the Divine Mother’s grace.
Kamakala is a combination (as in Panchadashi/Sri Vidya fifteen syllable mantra) of “E” syllable representing Maya or power of illusion and bindu. Lord Kamesvara and Goddess Kamesvari combine to give kamakala. Bindu represents Shiva and “E” syllable represents the Divine Mother form. Essentially, Shiva and the Divine Mother in unison is reflected in this Namam. Kaman is Manmathan, the Lord of desire or kama and kala is bindu. The combination is kamakala.
Three bindus are mentioned in Tantra; they represent Isvara, the world and the soul. In physical world the universal creature assume one of the three forms leaving other two. If we take away one, there will be two left in physical sense. However, in spiritual sense, if we are to remove one out of three, only one will remain. When we have an object, a mirror that reflects the object and the reflections are there. Here the object is Isvara, the mirror is the soul and the reflection is the world. Here, if we remove the mirror (soul), the reflection (world) also disappears and only the object remains.. The object is “Kamabindu or Isvara” and the reflection is also the same. The mirror is the soul. We know the soul as the antahkarana, the ego; in real sense it is “I”.
The three bindus are respectively known as vagbhavakuta, madhyakuta and saktikuta. (Please see earlier Namams 85 to 87 for three kutas details). Vagbhavakuta is kamabindu and saktikuta is kalabindu.
Kamabindu the unison of Shiva and Sakti. Kalabindu is its manifested form. Kama is invisible and kala is visible. This Namam “kamakala rupa” contains invisible and visible states. The physical universe survives because of kama’s strength. The attraction between male and female is in this kamakala state. The interpretation of this Namam is that the Divine Mother represents this attraction between male and female. Kamakala is the art of love. As we have mentioned earlier, Kama is one of the four purusarthas objectives of life (Namam 291). Marriage is the fulfillment of desire. Married life has the name “domestic sacrifice” (grhamedha). Marriage itself is yajna (sacrifice), not just because it is performed with agni (fire) as a witness. The core of yajna is sacrifice. Marriage is for practicing sacrifice, selflessness and not for satisfying the physical desires. This is the real interpretation and meaning of this Namam; the Divine Mother is embodiment of Kamakal is to be found. Mentally one has to understand that kama is not physical desire fulfillment. In poetic terms “Love is not body-bound”.
In Guwahati, Assam state in India, there is Kamakhya Goddess temple to represent this Namam “ Kamakala rupa”.
Kala is desire or kama and the Divine Mother is Kamakala.
Goddess Maa Kamakhya in Guwahati, Assam.
India
The Kamakhya Temple in Guwahati, Assam, India.
C N Nachiappun
Singapore, 12
December 2020.
References:
1.
The Thousand Names of the Divine Mother published in English by
Mata Amritanandamayi Center, San Ramon, California, USA, with Commentary by T.
V Narayana Menon
2.
Shri Lalitha Sahasranama Stostram published in Tamil by N.
Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by
C. V. Radhakrishna Sastry.
3.
The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna
Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with
commentary by Shrimath Swami Sithbavandar
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