Ilka Khilka

The names Ilka and Khilka originate from the Deshaj tradition of the Himalayan Siddha Dharma. In this tradition, Ilka symbolizes the cry or call of death, while Khilka signifies the creative force of nature. These terms are derived from the ancient Kula language of the Himalayan regions. Goddess Ilka represents the destructive force of the universe. She embodies death and destruction, yet at the same time she also symbolizes the primordial light of the cosmos. For this reason, Goddess Ilka is depicted as adorned with the sun.

Goddess Khilka, on the other hand, represents the creative force of the universe and is therefore depicted as adorned with flowers, symbolizing blossoming and creation. In certain texts of Siddha Dharma, these goddesses are said to represent the nāḍīs (subtle energy channels) within the human body. Goddess Ilka corresponds to the Idā (also referred to as the Sūrya Nāḍī), while Goddess Khilka corresponds to the Piṅgalā (also known as the Chandra Nāḍī). When a sādhaka performs the sādhanā of both these goddesses, their unified power manifests as Goddess Kilka. The word Kilka means “the one who is locked” or “sealed” (kīlita). Upon the successful completion of the sādhanā of Goddess Ilka and Goddess Khilka, the divine grace of Goddess Kilka is automatically bestowed upon the sādhaka; there is no separate need to perform sādhanā for Goddess Kilka. All spiritual powers—siddhis, knowledge, tantra, yoga, and other cosmic energies—are said to reside under the dominion of these goddesses. When the sādhaka completes their sādhanā, they are granted whatever they seek, ranging from material attainments to the highest spiritual states such as moksha (salvation), mukti (liberation), or siddhatva. This sadhana is said to open the doors of the unknown in this universe for the sadhak. Such sadhaks are able to attain the material accomplishments and contribute to the innovation such as science, technology etc for the betterment of the mankind and also move to the highest of the states in their spiritual journey.

According to Siddha Dharma, when Swacchanda Bhairava Bhagwan Shiva, was imparting the sacred knowledge of the Āgamas and Nigamas to Goddess Kurukullā in the divine realm of Mount Kailāsa, Goddess Kurukullā once posed a subtle and profound question to Śvacchanda Bhairava, Bhagavān Śiva. She reflected that Brahman is the supreme, absolute reality—That which alone truly exists. From Brahman the entire universe arises, by Brahman all beings are sustained, and into Brahman all existence ultimately dissolves, while Brahman itself remains ever unchanged by creation, preservation, or dissolution. Being beyond name, form, and limitation, Brahman is understood as fundamentally beyond gender, transcending both masculine and feminine conceptions of divinity. Yet, since all manifestations—male and female, form and force, Śiva and Śakti—emerge from that one Brahman alone, the question arises: does Brahman contain within Itself any trace or principle of gender? Or are gender and polarity merely appearances within manifestation, arising only when the One expresses itself as the many? Thus the inquiry turns inward, seeking to understand whether gender belongs to the ultimate reality itself, or whether it exists only at the level of cosmic play (līlā), while Brahman remains eternally non-dual, attributeless, and beyond all distinctions. In response, Swacchanda Bhairava explained the true nature of Brahma. He stated that Brahma transcends all classifications of gender. It is neither male nor female, nor even napuṃsaka (androgynous or transgender). Brahma is the supreme, absolute power of the cosmos. Although it may be worshipped in either male or female form for the sake of devotion, in its true essence it exists beyond all gender distinctions. Shiva further elucidated this concept through the principle of Karta (the doer) and Kriyā (action). For the karta to create or act, kriyā must arise. If the karta is understood as potential energy, then when that same energy manifests through action, it becomes kinetic energy. Thus, if potential energy is symbolically regarded as male and kinetic energy as female, Brahma may be worshipped in both forms. Yet in truth, both are expressions of the same singular energy, indivisible and eternal. Neither the Karta alone is Brahma nor the kriya alone, they both in unified form is the Brahma.

According to Siddha Dharma, there exists a primordial energy known as Kilka. Kilka is Brahma itself, transcending all concepts of male and female. Within Kilka, two forms of energy remain in continuous motion, poised to manifest. These energies are known as Ilka and Khilka. When Ilka and Khilka emerge from Kilka, they initiate the creation of the universe. Through their manifestation arise time, māyā, and all experiences of existence, including pleasure and sorrow. When these energies eventually dissolve back into Kilka, the destruction of the universe occurs. Everything that exists within the cosmos is, in essence, an expression of Ilka and Khilka. Ilka represents the destructive force—darkness, suffering, and the power underlying negativity in the universe. Khilka, on the other hand, represents the constructive force—light, creation, goodness, pleasure, and happiness. Thus, the entire play of existence unfolds through the dynamic interaction of these two energies within the singular, eternal reality of Kilka.

Thus Swachchhand bhairava bhagwan shiv unfolded the mystery of the Brahma to Goddess Kurukulla. When this conversation was going on, 5 mahasiddhas were present there – Sanaka, Sananada, Sanatan, Sanatkumar and Mahasiddha Adihiranyagarbha Nath. Thus these became the main acharyas of the Ilka Khilka knowledge and sadhana tradition.