Kamala

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 –and-now’. 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.

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. Kamala‘s 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.

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.

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.”

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.