S.no.

IAST

Devanāgari

Description

1

Kāmeśvarī nityā

कामेश्वरी नित्या

The first projection of time reflecting all the desires and aspirations of the entire Creation. Desire (Iccha) becomes the mother of all Creation. Under one such classification, the five arrows of Kāma are Unmādana (उन्मादन - intoxicating/maddening or being inflamed with love), Tāpana (तापन - anguish), Śoṣaṇa (शोषण, withering), Stambhana (स्तम्भन - stopping/immobilizing) and Sammohana (सम्मोहन - deluding, infatuating, leading astray). Another classification states them as Harṣana (हर्षन - delighting), Rocana (रोचन - appealing), Mohana (मोहन - deluding), Śoṣaṇa (शोषण - withering), Maraṇa (मरण - killing). The bījas and forms associated with Kāma are classified as

Kāmarāja (hrīm̐) – [कामराज (ह्रीँ)]

Manmatha (klīm̐) – [मन्मथ (क्लीँ)]

Kandarpa (aim̐) – [कन्दर्प (ऐँ)]

Makara (blūm̐) – [मकर (ब्लूँ)]

Manobhāva (strīm̐) – [मनोभाव (स्त्रीँ)]

Kāma projects the essence of all the pentads such as the five natural elements – air, ether, water, fire and earth etc.

2

Bhagamālinī nityā

भगमालिनी नित्या

The second projection of time reflecting the creation of the massive heavenly bodies such as the universes, galaxies, stars, planets etc. In a subtler sense, it is the projection of abundance, wealth and prosperity in all its forms.

3

Nityaklinnā nityā

नित्यक्लिन्ना नित्या

The third projection of time reflecting the restless state of the Divine Mother in manifesting Her iccha (will) to propagate the Creation in its myriad and infinite combinations.

4

Bheruṇḍā Nityā

भेरुण्डा नित्या

The fourth projection of time reflecting Her formidable footprint upon the Creation and its multitude.

5

Vahnivāsinī Nityā

वह्निवासिनी नित्या

The fifth projection of time reflecting Her presence in all the energies manifested in the Creation. From these energies, heat and light emerge to form the galaxies and constellations. The entire cosmic footprint is present within this Nityā.

6

Mahāvajreśvarī nityā

महावज्रेश्वरी नित्या

The sixth projection of time containing within Her the blueprint of the descent of consciousness into the sentient and insentient matter.

7

Śivadūtī nityā

शिवदूती नित्या

The seventh projection of time harnessing the static aspect of the super-consciousness (Śiva) within the Creation.

8

Tvaritā nityā

त्वरिता नित्या

The eighth projection of time harnessing the ability to manifest the entire cosmic design at once, without any delays!

9

Kulasundarī nityā

कुलसुन्दरी नित्या

The nineth projection of time with the inherent quality to create in multitude of all species present in the entire Creation.

10

Nityā nityā

नित्या नित्या

The tenth projection of time representing the permanent and persistent nature of time, karma and of all the aspects of the Creation such as the triads, pentads etc.

11

Nīlapatākā nityā

नीलपताका नित्या

The eleventh projection of time storing all aspects of the karmic poison, as well as free will to overcome the same for injecting into the Creation.

12

Vijayā nityā

विजया नित्या

The twelfth projection of time reflecting the aspects of success and victory in the process of manifesting the entire Creation.

13

Sarva-maṅgala nityā

सर्वमङ्गल नित्या

The thirteenth projection of time reflecting the injection of auspiciousness and realization into the entire Creation. All the aspects and kalās of the Sun, Moon and Fire are embedded within this Nityā.

14

Jvālāmālinī nityā

ज्वालामालिनी नित्या

The fourteenth projection of time reflecting the heat and energies manifested throughout the entire Creation, as well as the entire spectrum of light and energy in all its wavelengths, to support all the activities of the Creation.

15

Citrā nityā

चित्रा नित्या

The fifteenth projection of time reflecting the entire Creation in its magnificence. All aspects of the entire Creation are reflected in this nitya and is at the same time hidden to the uninitiated and fully visible to those who are awakened.

S.no.

IAST

Devanāgari

Description

1

Kālī nityā

काली नित्या

The first projection of time reflecting an inclination towards spirituality and the weaning away of material desires. The urge to go inwards and explore the unknown and mysterious spiritual depths are brought forth by the Kālī nityā. The revelation of Truth begins with the concealment of what is False.

2

Kapālinī nityā

कपालिनी नित्या

The second projection of time reflecting an inclination towards an open mind, emptying all thoughts and perceptions of spirituality to experience the ultimate.

3

Kullā nityā

कुल्ला नित्या

The third projection of time reflecting the need to be a part of a philosophical Order that is attuned to attain self-realization and liberation.

4

Kurukullā nityā

कुरुकुल्ला नित्या

The fourth projection of time reflecting the need to crossover and navigate the ocean of karma. The nitya generates all the actions that are required of us to gain self-realization.

5

Virodhinī nityā

विरोधिनी नित्या

The fifth projection of time reflecting the need to oppose all enticements of the material world as well as the philosophies that restrict spiritual growth.

6

Vipracittā nityā

विप्रचित्ता नित्या

The sixth projection of time seeding all the aspects of enlightenment within. Answers to various queries and all types of inquiries may be found within this Nitya.

7

Ugrānityā

उग्रानित्या

The seventh projection of time seeding the aspects of rapid progression in spiritual matters and lessening of material burdens.

8

Ugraprabhā nityā

उग्रप्रभा नित्या

The eighth projection of time revealing glimpses of enlightenment and all aspects of the self.

9

Dīptā nityā

दीप्ता नित्या

The nineth projection of time throwing light on self-realization and deeper spiritual secrets.

10

Nīlapatākā nityā

नीलपताका नित्या

The tenth projection of time revealing the effects of the cosmic illusion Mahāmāyā and the blessings to perceive all the cosmic secrets.

11

Ghanā nityā

घना नित्या

The eleventh projection of time destroying all ignorance and illusions of the self and the entire existence.

12

Balākā nityā

बलाका नित्या

The twelfth projection of time providing clear distinction of reality and virtuality.

13

Mātrā nityā

मात्रा नित्या

The thirteenth projection of time embedding the nuances of all cosmic sounds and energies and their wide applications and effects.

14

Mudrā nityā

मुद्रा नित्या

The fourteenth projection of time firmly sealing the presence of the Divine Mother – the super-consciousness within.

15

Mitā nityā

मिता नित्या

The fifteenth projection of time firmly establishing the self-recognition with the super-consciousness and retaining the state of liberation or mokṣa.

S.no.

IAST

Devanāgari

Description

1

Bindu

बिन्दु

A point that is not fixed in space but is dynamic and diffusive, is one that implicitly contains many - is light and darkness, has no beginning or end, everything and nothing, being and non-being. The same point expands into two upside-down triangles making a hexagon represented as a ṣaṭkoṇa yantra. The mind is represented by the bindu and symbolically represented as a projection of Sadāśiva (ruling the Ājñā cakra) reclining on the pedestal held by Brahma (ruling the Mūlādhāra cakra), Viṣṇu (ruling the Svādhiṣṭhāṇa cakra), Rudra (ruling the Maṇipūraka cakra) and Maheśvara (ruling the Anāhata cakra). The bindu is also a subtle representation of time, sound and space. Antaḥkaraṇa (ego, mind, intellect, thoughts) and all the subtle elements of the mind are represented at the bindu. The unit of time embodied in the bindu is the time taken to utter an alphabet - mātṛa, which is an instant.

2

Ardhacandra

अर्धचन्द्र

Ardhacandra represents the partial (half) dissolution of the Antaḥkaraṇa, time and sound and their transformation into subtler elements as we move up towards the Sahasrāra from the Ājñā cakra. The reduction in terms of the mātṛa aspect is half and is therefore ardhamātra (अर्धमात्रा), half the time taken in pronouncing an alphabet. The time is now reduced to 1/2 an instant.

3

Nirodhikā/Rodhinī

निरोधिका/रोधिनी

Further halving of the time, Antaḥkaraṇa and sound, takes us to the state of Nirodhikā. Suppression of sound takes place at this stage and is in the form of vibrations. The Antaḥkaraṇa is also further challenged and unless the subtler elements of the mind, ego are suppressed and subjugated, one does not get to experience the higher states. The ‘Obstructress’ (Nirodhikā) is the sound energy above the Point, which separates the lower outer sphere from the higher inner one. Sometimes identified with Raudrī, this energy blocks or obstructs (Nirodhikā) the divine beings that govern the lower spheres, preventing them from rising beyond it and being capable of perceiving the pure undifferentiated unity of the supreme state. This state represents a serious obstacle to the yogi’s ascent, but if he manages to rise above it, it can also help to prevent him falling below it. Due to the dual function of the energy operating at this level, the Netratantra refers to it not only as the Obstructress, but also as the power of mantra (mantrakalā). As such, it is the energy of the higher order of beings that operates through mantra. It is the level on which the energy of mantra is particularly powerful and helpful in maintaining the higher states. The time factor is now further reduced to 1/4th of an instant.

4

Nāda

नाद

Further halving of time and the beginning of the will to express energy into sound, takes us to the state of Nāda. It is the name given to the pulse (spanda) of the supreme level of Speech (parā vāc), which animates the highest reality. The Netratantra refers to it as a form of sound that pervades the universe. Kṣemarāja explains that the energy of the higher levels initially manifests in two aspects. One is subjective, as the aggregate of the energies of Speech that function as the denotators (vācaka) of the second aspect, which consists of the aggregate of the energies of Speech, which they denote (vācya). When the initial impulse towards manifestation arises, the energy of consciousness retains the pulse of the second aspect within itself and expresses the pulse of the first aspect in the form of undifferentiated sound. The time factor at this stage is now reduced to 1/8th of an instant.

5

Nādānta

नादान्त

Further halving leads to the 'End of Sound' (nādānta), that corresponds to the stage in which Sound dissolves into Energy, which is the following stage and the point of entry into the principle of Power (śaktitattva). It is said to be like the final resonance (anuraṇana) of a bell that can be faintly distinguished just before the sound of it ceases completely. It is also said to be like the sound of running water because, even though there is no physical sound, the ‘resonance’ of the energy of consciousness is rapid and indistinct. At this stage Śiva has a global consciousness of the universe that resides within Him and is pervaded by the evanescent vibration of the End of Sound. Here the unity of the aggregate of phonemic energies, manifested as the end of Sound, are full with the power of the supreme form of Speech, from which it issues forth. The time reduction at this stage is 1/16th of a mātra unit.

6

śakti

शक्ति

Consciousness expressing itself as energy. This state is a further halving from the previous state. It is the expression of Prakṛti. The time reduction is now 1/32 of a mātra unit.

7

Vyāpinī/vyāpikā

व्यापिनी/व्यापिका

The omnipresent all-pervasive Puruṣa state of consciousness is indicated in this state. The time unit is halved from the previous. As Puruṣa observes everything as a mere spectator, so its pervasiveness has been accepted as “the witness to everything”. The time reduction is now 1/64th of a mātra unit.

8

Samanā

समना

Further halving leads to the state of samanā - a state of consciousness endowed with the subtle elements of the mind, to enable the sensory perceptions of the subtle body - antaḥkaraṇa (ego, mind, intellect, thoughts) and the tanmātras (cognition of sensory inputs). It is also the state of oneness with the supreme consciousness. The time reduction is now 1/128th of a mātra unit.

9

Unmanā/uṇmanī

उन्मना/उन्मनी

Further halving leads to unmanā, a transmental state of Parā, the Supreme Goddess residing in the thousand-petalled lotus - Sahasrāra. This is the state of self-realization wherein the realization dawns within, that the individual ātma is one and the same as the Supreme Parā. The center of the sahasrāra is also called Mahābindu. The mahābindu is also a culmination of fifteen aspects or kalās, each represented by a Nityā devi ruling over a designated aspect and collectively called as Nityās.   

This is also the location of Mahākāla/Kāmeśvara reclining on the thousand petaled lotus, representing the totality of time. The totality of time is also represented as Pañcadaśī (15 Kalās), the amalgamate sum of all the Nityās that are represented symbolically with the phases of the moon during the waning and waxing cycles. Pañcadaśī represents both the fullness of Time as well as all its fragmentations. The state beyond Pañcadaśī, where there is no division of Time or its depletion, is called Ṣoḍaśī (16 Kalās). Ṣoḍaśī also represents the simultaneous states of Nothingness (Amāvāsya) and Completeness (Pūrṇima) of space, time, energy, sound and matter at the same time. The difference in Pañcadaśī and Ṣoḍaśī is that Kālī and Lalitā representing nothingness and fullness are two sides of Pañcadaśī, whereas they’re the same in Ṣoḍaśī. It is impossible to understand either Pañcadaśī or Ṣoḍaśī due to our own limitation of being in a state of descended consciousness and understanding with a cognition clouded with the elements of the Creation, while the Divine Mother in Her higher forms is the Creator who is beyond the Creation and its components, while also being a complete part of it!

Guhyakālī in the form of Kāmakalākālī /Ṣoḍaśī, is seated upon Mahākālā/Kāmeśvarā representing Her presence beyond space, time, energy, sound, matter and everything associated with the Creation. Guhyakālī as Kālasaṅkarṣiṇī/Saptadaśī, represents the complete absence of time and is therefore one without any attributes - niśkalā and is pure consciousness unmanifested. She is beyond any limitations of time (kāla) and is therefore called as Saptadaśī. She is a Whole and out of the Whole comes another Whole leaving behind the Whole AS IS -(pūrṇāt pūrṇamudacyate | पूर्णात् पूर्णमुदच्यते). She represents a state where the entire Creation is experienced as and within consciousness.

In Her descent as manifested consciousness, Ṣoḍaśī of Her own will (iccha), kriyā (action) and jñāna (cognition) indulges in the act of "viparīta rati" (unorthodox ways of mixing and intermixing) with Mahākālā/Kāmeśvarā [descent of consciousness into time and a mix of consciousness with time to ultimately create energy and further into the subtle elements of nature and furthermore into gross matter - animate and inanimate] to bring forth the entire Creation. The time reduction is now 1/256th of a mātra unit, which is the smallest unit of time referred to as 'lava' (लव).