Kubjikā Pūjā

Kubjikā Pūjā, “the worship of Kubjikā”

Kubjikā Pūjā is the tantric maṇḍala worship of the devī Kubjikā, also called Kuṭṭikā or Kuṭṭikā-devī. She gives victory in battle, fulfils all wishes and grants rājya (dominion) to her devotees. The Agni Purāṇa (Chapters 143 and 144) gives the pūjā. Paramaśiva (Īśvara) is the speaker of both chapters. The text does not name a month, tithi or day for it.

Parameśvara first teaches the krama-pūjā, the pūjā in its proper order (Chapter 143): the nyāsa of the six limb-mantras, the syllables written on the maṇḍala, the Mātṛkās around the lotus, the sacred mountains, the Vimalas and the śaktis on the peaks, Gaṇapati and Vaṭuka, the gurus and the nāthas, and Kubjikā herself as the ninth devatā in the centre. He then gives her mantra and the pūjā of her whole parivāra (retinue) (Chapter 144): the Kaulī Gāyatrī, the five Nāthas and the five devīs, the two groups of sixteen siddhas, the bali, the pīṭhas, the dikpālas, the Mātṛkās and the yoginīs, and the dhyāna of the six-faced, twelve-armed Devī adorned with the great nāgas, with Brahmā, Vishṇu, Rudra, Īśvara, Sadāśiva and Śiva in her body. Chapter 146 joins the Kubjikā mantra to the Trikhaṇḍī and names the eight groups of śaktis born of the eight Mātṛkās, and Chapter 147 gives the japa of Guhyakubjikā. The pūjā fulfils every wish and grants dharma, artha, kāma and victory.

The nature of Kubjikā

Kubjikā is shown in the Agni Purāṇa as a form of the Mahāśakti, the great feminine power. She is caitanya-śakti-svarūpiṇī, the very form of the power of consciousness. The thirty-two consonants of the Sanskrit alphabet make up her body. She is pleased by an eighteen-syllable mantra (ashṭādaśākshara-mantra). She sits at ease on a lion-throne (siṃhāsana). (Chapter 144.)

The devas, armed with astras and śastras (missile and hand weapons), won victory over the asuras with the help of the Śakti called Kuṭṭikā (Kubjikā). So she is the devī of victory and of the protection of the righteous order. (Chapter 143.)

Chapter 144 gives the reason for the name: one of the devīs of her retinue, Sukalā Devī, “has the name Kubjikā because she was hunched from birth”. (Chapter 144.)

The bīja mantra and nyāsa

The main bīja mantra of Kubjikā is Hrīṃ, the Māyā-bīja. The pūjā begins with aṅga-nyāsa and kara-nyāsa (placing mantras on the limbs and on the hands), using the six limb-mantras (shaṇ-mantras). These six placings go in order from the secret limb (guhyāṅga) to the hand:

1. Hṛdaya mantra: “Kālī Kālī”
2. Śiro mantra: “Dushṭa cāñcālikā”
3. Śikhā mantra: “Hrīṃ Spheṃ Ha Sa Kha Ka Gaḍa Oṃ Kāro Bhairavaḥ”
4. Kavaca mantra: “Khelakhī dūtī”
5. Netra mantra: “Rakta-caṭṭikā”
6. Astra mantra: “Guhya-kubjikā”

After the aṅga-nyāsa and kara-nyāsa, the worship goes on at the maṇḍala. (Chapter 143.)

In Chapter 144, after the aṅga-nyāsa and kara-nyāsa, the sandhyā-vandana is done. The three sandhyās are Vāmā, Jyeshṭhā and Raudrī. (Chapter 144.)

The maṇḍala

The Kubjikā maṇḍala is a lotus of thirty-two petals (mahādala-kamaṃkārikā). In Chapter 143 the great lotus is made with the thirty-two letters. The bīja Āṃ is placed in its centre. In Chapter 143 this bīja, “ām”, belongs to the pūjā of the ātma-kubjikā, and it is placed by nyāsa in the karṇikā (the pericarp) of the lotus and worshipped. Syllables and offering formulas are written at the directions:

• Āgneya (south-east): “Hūṃ”
• Īśānya (north-east): “Svāhā”
• Nairṛti (south-west): “Vashaṭ“
• Vāyavya (north-west): “Ham”
• Madhya (centre): “Naushaṭ”
• All directions (the edge): “Phaṭ”

(Chapter 143.)

The circuit of the eight Mātṛkās

On the petals of the lotus, starting from the east, the eight Mātṛkās are placed and worshipped in order: Brāhmī, Māheśvarī, Kaumārī, Vaishṇavī, Vārāhī, Māhendrī (Aindrī), Cāmuṇḍā and Mahālakshmī. This is the list of Chapter 144, which places them in the eight directions from the east to the north-east. In Chapter 143 the eight are placed around the lotus from the east and are named Brāhmī, Māheśvarī, Kaumārī, Vaishṇavī, Vārāhī, Māhī, Cāmuṇḍā and Caṇḍikā.

Starting from the north-east, the six syllables ra, va, la, ka, sa, ha are placed and worshipped in the north-east, east, south-east, south, south-west and west, in that order. In the same directions, kuṅkumālās (saffron garlands) and parvatas (mountains) are set up and worshipped. The mountain names are Jālandhara, Pūrṇagiri, Kāmarūpa and others. (Chapters 143–144.)

The peaks, the Vimalas and the Ādināthas

Then Vajra-kubjikā is worshipped in the north-west, the north-east, the south-east, the south-west and the middle.

On the śikharas (peaks) of the north-west, north-east, south-west, south-east and north, in order, the five Vimalas are worshipped: Anādivimala, Sarvajñavimala, Prasiddhavimala, Saṃyogavimala and Samayavimala. On the same peaks, for the prasāda (grace) of Kubjikā, five śaktis are worshipped in order: Bhiṃbhinī, Shashṭhī, Sopannā, Susthirā and Ratnasundarī.

On the peak in the north-east the eight Ādināthas are worshipped; on the south-east peak, Mitra; on the western peak, Auḍīśa-varsha; on the north-west peak, Shashṭi-varsha. On the western peak are the gagana-ratna and the kavaca-ratna. In the north-west, north-east and south-east is worshipped the one named Pañcanāma, with the bīja “bruṃ”. In the south and south-east is the Pañcaratna. In the same directions are Jyeshṭhā, Raudrī and Āntikā, the devatās who preside over the three sandhyās.

The five Mahāvṛddhas connected with these are worshipped with the praṇava uttered first. Their pūjā is taught in two ways, with twenty-seven or with twenty-eight divisions (bhedas). (Chapter 143.)

Gaṇapati, Vaṭuka, the gurus and the nāthas

On the four-cornered maṇḍala, Gaṇapati is worshipped on the right and Vaṭuka on the left. Krama-Gaṇapati is worshipped with the mantra “oṃ eṃ gūṃ kramagaṇapataye namaḥ”, and Vaṭuka with “oṃ vaṭukāya namaḥ”.

In the directions beginning with the north-west the four gurus are worshipped. In the eighteen six-cornered figures (shaṭkoṇas) the sixteen nāthas are worshipped.

On the four sides of the maṇḍala the eight devatās beginning with Brahmā are worshipped. In the middle, as the ninth devatā, Kubjikā is worshipped, together with Kulaṭā Devī. Parameśvara says the pūjā is always to be done in this order. (Chapter 143.)

The five Nāthas and the sixteen Siddhas

The five Pañca-Nāthas are central to this pūjā: Kaulīśanātha, Śrīkaṇṭha-nātha, Kaulanātha, Gaganānanda-nātha and Tūrṇa-nātha. The pūjā formula for each follows this pattern: “Oṃ Kaulīśanāthāya namastasmai pādukāṃ pūjayāmi”, and so on for each Nātha.

Five devīs are worshipped with them: Sukalā-devī, Caṭulā-devī, Maitriśī-devī, Atala-devī and Śrīcandra-devī. Maitriśī Devī (printed Maitraśī) is of fearful form. Each is worshipped with her pādukā (sandals) and with particular epithets. The tri-śuddhi (purification of three) means the purification of the vidyā, the devī and the guru.

The pūjā mantra of the devīs takes the form “sukalādevyai namas tasyai bhagātma puṃgaṇa devamohinīṃ pādukāṃ pūjayāmi”, and so on for each. The epithets added to each pādukā are these: for Caṭulā Devī, “atīta-bhuvanānanda-ratnāḍhyāṃ”; for the third devī, “brahmajñānāḍhyām”; for the fourth, “kamalāḍhyām”; for the fifth, “paramavidyāḍhyām”.

Sixteen newly initiated siddhas are also worshipped: Gaganānanda, Caṭulī, Ātmānanda, Padmānanda, Maṇi, Kalā, Kamala, Māṇikyakaṇṭha, Gagana, Kumuda, Śrī, Padmabhairavānanda, Kamaladeva, Śiva, Bhava and Kṛshṇa.

Another group of sixteen older siddhas is worshipped as well. It includes Candrapūra, Gulma, Śudhakāma, Atimuktaka, Vīrakaṇṭha, Kuśala, Devagaka, Viśvadeva, Iḍhadeva, Rudra, Dhātṛ, Āsimudrita, Sphoṭa, Vaṃśapūra and Bhoja. (Chapter 144.)

The maṇḍala pūjā and the bali

Held by the sixfold nyāsa, the worshipper’s body becomes equal to the ātmā. Flowers are scattered on the maṇḍala, and the maṇḍala pūjā is done. Ananta, Mahat, the Śiva-pādukā, Śūnya, the maṇḍala made of the five tattvas, the Śrīkaṇṭhanātha-pādukā, Śaṅkara and Ananta are worshipped. In the place of the maṇḍala, Sadāśiva, Piṅgala, the assembly of Bhṛgvānandanātha, Lāṅgūlānanda and Saṃvarta are worshipped.

In the south-west, bali (an offering) is given, and then pūjā is done in order to Śrī Mahākāla, Pinākī, Mahendra, Baḍḍa, Nāga, Bāṇa, Aghāsi, Śabda, Vaśa, Ājñārūpa and Nandarūpa.

Vaṭuka is given arghya, flowers, dhūpa, dīpa, gandha and bali. The Kshetrapāla (the guardian of the sacred ground) is given flowers and bali. The mantras used here begin “hrīṃ khaṃ khaṃ …” and “oṃ hrāṃ hrīṃ …”; the text gives them in full only in the original.

At the end of the bali, on the right, the left and in front, Trikūṭa is worshipped with the mantra “hrīṃ hrūṃ hoṃ śrīṃ trikūṭāya namaḥ”. Then the pādukās are worshipped: on the left those of Niśānātha (the lord of the night), on the right those of Tamorinātha (the enemy of darkness, Sūrya-nātha), and in front those of Kālānala. (Chapter 144.)

The pīṭhas, the koṭīśvaras and the Vimalas

Then Uḍḍiyāna, Jālandhara, Pūrṇagiri and Kāmarūpa are worshipped. With them are worshipped Gaganānanda Deva with his varga (group), Svargānanda Deva, Paramānanda Deva, the pādukā of Satyānanda Deva, and Nāgānanda Deva. These are the pañcaratnas named varga.

In the north and the north-east, the pādukā of Suranātha is worshipped, with Samaya-koṭīśvara, Vidyā-koṭīśvara, Koṭīśvara, Bindu-koṭīśvara and Siddha-koṭīśvara.

In the south-east the four siddhas are worshipped, with Amarīśeśvara, Cakrīśeśvara, Kuraṅgeśvara, Vṛtrīśvara and Candranātha, with the fivefold upacāra (offerings) beginning with gandha.

In the south the five Vimalas are worshipped: Ādivimala, Sarvajñavimala, Yogavimala, Siddhavimala and Samayavimala.

In the south-west the four Vedas, Kandarpanātha, all the śaktis told before, and the śrī-pādukā of Kubjikā are worshipped. (Chapter 144.)

The dhyāna of Kubjikā

The dhyāna (meditation on her form) as taught by Parameśvara:

• Colour: dark like the petal of the dark lotus (nīla-kamala-daḷa-śyāma).
• Faces: six, each of a different colour. The eastern face is pāṇḍu (pale). The southern face is fierce. The western face is dark. The northern face is white as snow and moon-white. Two of her faces turn upward: one is wholly white, the other half white. The northern face is also likened to the kunda flower.
• Arms: twelve. The left hands hold a serpent (nāga), a skull bowl (kapāla), a rosary (akshasūtra), a khaṭvāṅga, a conch (śaṅkha) and a book (pustaka). The right hands hold a trident (triśūla), a mirror (darpaṇa), a sword (khaḍga), a garland of gems (ratna-mālā), a goad (aṅkuśa) and a bow (dhanus).
• Serpent ornaments: Karkoṭaka is her girdle (mekhalā). Takshaka rests on her head. Vāsuki is her necklace. Kulika and Kūrma are her earrings. Padma and Mahāpadma rest on her eyebrows.
• The assembly of devas: Brahmā is at her feet, Vishṇu at her hips, Rudra at her heart, Īśvara at her throat, Sadāśiva at her forehead, and Śiva in her highest part.

Her body is made of the thirty-two consonants (vyañjanākshara). She is worshipped with five praṇavas, or with the bīja Prīṃ. She is seated at ease on a lion-throne, and she appears as if swaying. In this form Kubjikā is to be meditated on at the time of the pūjā and the other rites. (Chapter 144.)

The Kaulī Gāyatrī and the mūla mantra

Chapter 144 opens with Parameśvara’s words: “Now I shall tell the mantra of Kubjikā Devī, who grants dharma, artha, kāma, victory and the rest.” The Devī is worshipped together with her parivāra with the mūla-mantra, which begins “oṃ aiṃ hrīṃ śrīṃ …” and ends “… kilikili”; the text gives it in full only in the original.

Chapter 144 gives the Kaulī Gāyatrī:

कालवागीशी विद्महे महाकालीति धीमहि तन्नः कौली प्रचोदयात्

Kālavāgīśī vidmahe Mahākālīti dhīmahi tannaḥ kaulī pracodayāt.

We know Kālavāgīśī; we meditate on her as Mahākālī; may that Kaulī impel us.

Source: Agni Purāṇa, Chapter 144

Five mantras follow. Each has about eighteen syllables, begins with the praṇava and ends with Namaḥ. The name of each of the five Nāthas stands in the dative case (caturthī) inside the mantra, and the mantra closes with “śrī pādukāṃ pūjayāmi” (“I worship the holy sandals”). All five names are used in the sixth case (shashṭhī-vibhakti). Together the five mantras make the mantra-body of the Kubjikā Pūjā. (Chapter 144.)

The nine-syllable (nava-akshara) mantra of the Kubjikā pūjā is:

Oṃ Hrāṃ Hrīṃ Kuṭṭikāyai Namaḥ

The mantra made of the five praṇavas is used as an alternative.

The ten dikpālas (guardians of the directions), from the east to the north-east, are worshipped at the outer edge: Brahmā, Indra, Agni, Yama, Nirṛti, Ānanta, Varuṇa, Vāyu, Kubera and Īśāna. Along with them, Indra (the thousand-eyed), Vishṇu (the faultless) and Śiva are always worshipped.

In the six ugra directions, starting from the north-west, the six Ḍākinīs are placed and worshipped: Ḍākinī, Rākinī, Lākinī, Kākinī, Śākinī and Yākinī. The śaktis of the outer circuit are in the Vāyu and the following directions. The pūjā is always to be done in this order. (Chapter 144.)

The Trikhaṇḍī and the eight ashṭakas

In Chapter 146 Parameśvara teaches the Trikhaṇḍī, the mantra of three parts that belongs to Brahmā, Vishṇu and Maheśvara. The Brahma-khaṇḍa has one hundred and twenty letters; the Maheśvara-khaṇḍa has thirty-one padas and one hundred and seventy-one letters. “Hreṃ ghoṃ” and the five praṇavas are added at the beginning and the end of the Trikhaṇḍī for its japa and pūjā, and the mantra “hreṃ ghoṃ śrī kubjikāyai namaḥ” is set at the junctions of its padas.

The same chapter names the eight ashṭakas, the eight groups of eight śaktis, each born of one of the eight Mātṛkās:

1. Born of Brāhmaṇī (on the eight-petalled lotus): Akshadyā, Ṛkshakarṇī, Rākshasī, Kshapaṇā, Yā, Piṅgākshī, Akshayā and Memā.
2. Born of Māheśvarī: Ilā, Līlāvatī, Nīlā, Laṅkā, Laṅkeśvarī, Lālasā, Vimalā and Mālā.
3. Born of the body of Kaumārī: Hutāśanā, Viśālākshī, Hrūṃkārī, Baḍavāmukhī, Mahāravī, Krūrā, Krodhā and Kharānanā. Worshipped, they give all siddhis.
4. Born in the Vaishṇavī kula: Sarvajñā, Taralā, Tārā, Ṛgvedā, Hayānanā, Sāṃharā, Svayaṃgrāhā and Śāśvatī.
5. Born in the Vārāhī kula: Kālajihvā, Raktākshī, Vidyujjihvā, Śaraṅkiṇī, Meghanādā, Pracaṇḍogrā, Kālakarī and Kavipriyā. One who desires victory should worship these śaktis.
6. Born in the Indrāṇī kula: Campā, Campāvatī, Pracampī, Jvalitānanā, Piśācī, Picuvaktrā and Lolupā.
7. Born of the Cāmuṇḍā kula: Pāvanī, Yācanī, Vāmanī, Damanī, Binduvelā, Bṛhatkukshī, Vidyutā and Viśvarūpiṇī. Worshipped in the maṇḍala, they give victory.
8. Born in the Mahālakshmī kula: Yamajihvā, Jayanī, Durjayā, Yamāntikā, Biḍālī, Revatī, Jayā and Vijayā.

(Chapter 146.)

Guhyakubjikā

In Chapter 147 Parameśvara teaches the japa and pūjā of Guhyakubjikā, done with her mūla-mantra “oṃ guhyakubjike … namaḥ”, which the text gives in full only in the original. The same name, “Guhya-kubjikā”, is the astra mantra of the six limb-mantras of Chapter 143. (Chapters 143, 147.)

The Kubjikā prasāda mantra

Among the mantras that remove visha (poison), Agni Deva gives a prasāda mantra that names Kubjikā, Tripurā, Gaurī, Candrikā and Vishahāriṇī. It removes visha and increases āyus (length of life) and ārogya (health). (Chapter 296.)

The phala

Parameśvara says that the krama-pūjā of Kubjikā accomplishes all wishes (Chapter 143), and that the mantra of Kubjikā Devī grants dharma, artha, kāma, victory and the rest (Chapter 144). With her help the devas won victory over the asuras. (Chapters 143–144.)

The Āgama tradition

The Kubjikā Pūjā of the Agni Purāṇa belongs to the Kula tantra, a branch of the Śākta-Āgama path. Chapter 143 stands in the Mantrajayārṇava, and Chapters 144 and 147 stand in the Yuddhajayārṇava (ocean of victory in battle), as their closing words say. The pūjā is addressed to the Śakti who rules the Kula-āmnāya, the line of transmission of the Kula school. (Chapters 143 and 144.)

Sources

• Agni Purāṇa, Chapters 143–144, 146–147, 296