Namaste all. A few days ago, I had seen a comment asking why a special kind of circumambulation is prescribed for Śivakṣetras. After reading a few texts, I have collected some information that might shed light on this matter. In Śaiva temples, there is a spout on the Northern side of the garbagṛha through which ābhiṣeka waters, and other offerings, together termed nirmālya are made prasāda by Caṇḍeśvara , flow and exit. This is called the somasthāna or the abode of the moon. When we draw a line from the Śivaliṅgam to the somasthāna, we get a line known as the somasūtra. In the temple, we perform circumambulation in a clockwise and counterclockwise repeating manner known as savyāpasavyamārga, because the Śaivāgama states, "somasūtraṁ na laṅghayet." The reason for this may be understood within the framework of Tantra and Kuṇḍalinī yoga. Śiva is called Yogeśvara and Ādiyogi, because he is most eminent among yogis. As such, his seat is said to be the brahmarandhra within the sahasrārapadma/cakra at the crown of the head. Since it is conventionally accepted that there is no movement beyond this cakra, or that this is the termination of the ascent, Śiva is considered the highest of deities. Some texts might describe many, many more cakras for the sake of creating interest and eagerness, but this is our understanding. Symbolically during our pradakṣiṇa, we ascend to the Brahmarandhra designated by the somasthāna, but we stop at somasūtra out of recognition of Śiva as the highest principle (foremost among 36 tattvas), and return to the Eastern entrance which represents the mūlādhāra. Thus, we can see how this mimics the flow of the breath through the clockwise/solar/Śiva/saṃhāra piṅgalā channel and counterclockwise/lunar/Śakti/sṛṣṭi channel of iḍā. Also, if we remember, 3 rounds of prāṇāyāma are prescribed before common rites, and 3 rounds of pradakṣiṇa are prescribed for Śiva, as per (I believe) the Svāyambhuvāgama, establishing firmly the significance of this practice in Yoga. All credit goes to P. Madhavan of Thanthravidya peedhom, from whose Kṣetracaitanyarahasyam I have translated and simplified these concepts. Extra note: that in traditional spiral staircases, we ascend by walking clockwise or 'right' which corresponds to piṅgalā, and vice versa for iḍā. It might perhaps be that the balance between these 2 channels, expressed by savyāpasavya or alternating paths, signifies Suṣumnā.

Dear Shivam, your point that the Mahisamardini Vidya (or mantra) of Durga is cursed (i.e., not to be done, practically speaking) in Kali Yuga according to the Syama Rahasya is quite intriguing, particularly when the prevailing traditional consensus is the opposite idea that the sadhanas of Chandi (Durga) and Vinayaka (Ganesh) are considered to be best suited for Kali Yuga. The popular dictum goes: कलौ चण्डीविनायकौ, meaning, "In Kali (Yuga), Chandi and Vinayaka (sadhana) (is recommended, or is efficacious). Could you tell us more about the specific verses and the context in which the Syama Rahasya makes the statement you mentioned? I agree with the rest of your post, and second your questions. It would be very useful to get answers on all these points relating to Durga sadhana. Thank you.

Indeed prince what you've told me is always been a mystery to me who is durga ? Not the other form but the only durga because from what i know durga means (there is no one above her) this make sense why maha Tripura sundari is closely related.

Can someone explain to me the Dakshina Kali Bija Mantra Kring in full detail please ?

Thank you so much for giving such a wonderful insight. I guess it was Mundamala Tantra, I cant exactly remember, but the text says that Jaya Durga , Mahishmardini and Durga are three seperate kulas. Then a text, I guess Shyama Rahasya, states "Jaya Durga Abhaya Prokta Parama Simhawahini, trailokya bija bhutante sa para mardini kulam. Does that mean Jaya Durga belongs to "Para" Mahishmardini kula? Even in Devi Rahasya, which I believe is a Kashmir Shakta Scripture based upon Rudrayamala, the Dhyana Mantra of Durga described there in is similar to Mahishmardini of Shardatilakam but she is worshiped with the 8 lettered Durga Mantra instead of the Mahishmardini mantra. When I travel to ancient temples, museums, the most common representation is of Devi Mahishmardini, either 4 armed or 8 armed. But as is mentioned in a comment above, Navakshari (possibly Navarna), is highly reputed which is probably like the soul of saptashati. In in keelak stotra it's written that the fruits of Chandika Path never depletes. There are passages in Agni puran and Garuda Puran that lay emphasis on the Dakshina Amnaya Chandika, She is to be worshiped with 10 lettered Jaya Durga Mantra. Both these books give "Jaya" mala mantra that's dedicated to a ferocious form of Chandika with 28 or 32 arms. But the same Jaya Durga mantra is also used to worship 4 armed Cloud complexioned ferocious form of Durga as is mentioned on this page. Now again, this question might sound very naive but as this is the only platform to obtain authentic information, how does one know which form of Durga he or she could pray to or worship? Or does one needs to worship All these forms to realise the ultimate durga (reality)? Or anyone of these, after receiving the mantra form the guru can take you there? And why does Shyama Rahasya say that in the age of Kali Yuga, mahishmardini vidya gives great curse in Kali Yuga? Why would Durga devi give curse to her devotees? (my understanding is really poor in this regard). Kindly enlighten me. Thank you.

1) why many forms of Durga - Many asuras have got various boons that makes them invincible. To counter that specific boon, she simply wears a different "dress". In Durga Saptashati chapter 10, she declares to the asura Shumbha, "Aham vibhootya bahubhir iha roopair yada sthitaa | tat samhrtam mayaikaiva tistaami aajau sthiro bhava || (I, having manifested here in numerous forms through My many divine manifestations, withdraw them all and remain alone as the One.)". 2) Does Durga grant only material pleasure - The Padma purana states that one should worship Durga to get Dharma, Artha, Kama and Moksha. The keelaka stotra of Durga Saptashati (DS) states - "Na apamrtyu vasham yaanti (The upasaka is not seized by untimely death) Mrto Moksham avapnuyaat (and upon death achieves Moksha)". In the 4th chapter of DS, devas call her as, "yaa mukti hetuhu (she who is the reason for mukti)", in chapter 13 of DS, she is called as "bhoga svarga apavarga daa (she who grants earthly pleasures, heavenly pleasures and also liberation)", in chapter 13 of DS, she grants the boon of Brahma-gyan to her upasaka named Samadhi, and the boon of enemy-less kingdom and Manu-hood to Suratha. There exist many more citations, but I think you get the point. She can grant anything. 3) Is Durga inferior/different from Lalitha, Kali, etc - The lalitha sahasranama, Lalitha is called by the names - Chandika, Durga, Shivaduti, Mahakali, ChandaMundasuraNishoodini, Mahalakshmi - all explicitly stating that lalita is durga. The rahasya-traya of DS clearly states that Mahakali is Durga. Then where is the room for comparison? 4) What spiritual powers/upliftment can Durga give - Kunjika stotra of DS states - "Mohanam Maranam Vasyam Stambana ucchatanadikam (low level siddhis)". The rahasya traya of DS states "jagan maatuh chandikaayaah keertitaah kamadhenavah (The ones who sing the glories of chandika can grant any wish)". The kilaka of DS states "moksham avapnuyaat - attains moksha (the highest siddhi)". So from low level siddhi to the highest level, she can grant anything. 5) Is there any hierarchy amongst the Vidyas - No, but the purpose of each(starting point) is diffferent. Once you progress enough in any of them, you can get pretty much anything. 6) Which Amnaya does Durga belong to - Uttara Amnaya (northern). 7) Why different kali kula text mention many durgas as different kulas - I am not aware of this. Can you please tell the exact name of the texts?

generally Durga (navaksari) is Sarvamnaya Nayika. that means She sits at the same place as Mahatripurasundari at Mahabindu of the sodasavarana (Then this should give you a clue who is Durga actually). The anga(s), however, when we talk about "Maha Sarasvati" etc... then they come into Upamnayas. There are 4 Upamanaya. Coming to forms of Durga, usually VanaDurga, DipaDurga, etc belong to purvamnaya. But however, when it comes to Astanayika (Rudracanda, etc), they belong to Daksinamnaya. Purna-Candi belongs tp Pascimamnaya, and Nirvana-Candi belongs to Uttaramnaya, along with Ugracanda. You see what I am trying to present here. She is only Sarvamnayayika. The question of which amnaya depends on your lineage and traditions known from gurumukha.

no ranks. I hope u read the comment of the beauty of the Sarvamnaya system of SriSri Siddhi Vaidya Gopal sir. Contemplate on it and you will understand equality.

Requesting well versed individuals to please enlighten about shri Nataraja and his tatva

Respected Sir, Shardatilakam mentions two other forms of durga as well, The Four Armed "Moola Durga" as many people call it, and the 8 armed Mahishmardini durga. There are so many other forms of durga mentioned in Phetkarini Tantra, Meru Tantra and Sharda Tilakam that mentions the Durga Anushtubh mantra. Why is it that the same Goddess Durga is represented in so many different ways ? Does Devi Durga grant only material blessing and not not so much spiritual upliftment like Shri Vidya or Kali Vidya? On a personal note, I really see no difference between any of these forms of divine mother. I actually want to ask , is there a hierarchy amongst mahavidyas? Is there a hierarchy among Durga Vidyas as well (Eg Jaya durga vidya ranks higher than Vana Durga Vidya) ? To which Amnaya does Durga Vidya and all it's variations belong? Also, why do certain Kali kula Texts mention Durga, Mardini and Jayadurga kulas as three different Kulas?