Kurukulla (Sanskrit कुरुकुल्ला, Kuru Kul La) is amalgamation of Kuru (कुरु) which means one who does or is the doer or creates and destroys & Kulla (कुल्ला) meaning traditions or knowledge system. Kurukulla means one who creates and destroys the Kulas or tradition or knowledge systems.
It is also said that Kurukulla is the goddess of Dakinis. When all the traditions of Satva, Rajas and Tamas did not accept Dakinis, reasoning that the Dakinis do not follow rules then Kurukulla did not mind the unruly behaviour of Dakinis and accepted them. Therefore, Kurukulla is often called the supreme Dakini goddess.Most of tantra practices of Kurukulla and her scriptures have always been shrouded in mystery and kept hidden by Siddhas. One only sees glimpses of her potency and various practices in Buddhism.
Kurukulla is also considered as tribal goddess. This is partly due to her tamasic form of Vikulla which includes iconography resembling animals.
Kurukulla Origin & Kaulantak Peeth
- 1 Kurukulla Origin & Kaulantak Peeth
- 2 Kurukulla and her relationship with Nature
- 3 Anusvara Yoga & Kurukulla
- 4 Kurukulla Kaulacara Aavaran Sadhana Practices (कुरुकुल्लानित्यकौलाचारआवरणसाधना )
- 5 Seed Syllable (बीजमंत्र) of Kurukulla
- 6 Ma Kurukulla and Kulluka
- 7 Philosophy Doctrines (दर्शन) of Kurukulla
- 8 Atheism and Kurukulla
- 9 The cultivation of Kurukulla’s virtue
- 10 Kurukulla’sKankanaNaag& Kaulantak Nath Throne
- 11 Kurukulla & Kumari
- 12 Kumari Annamayi & Manomayi
- 13 Kurukulla As Tara Mahavidya
- 14 Kurukulla, Kumari &Totla Devi
- 15 Mohini & Virahini Vidya of Kurukulla
- 16 Kurukulla and subjugation of daitya Rahu and Samudra Manthana
- 17 Buddhism and flaws in the narrative of Kurukulla
- 18 Kurukulla & Vipasha (Vyasa River)
- 19 Kurukulla and Vajra Mandala
- 20 Kurukulla a dakini from Uddiyana Peeth
- 21 Kurukulla and her Vahana (vehicle)
- 22 Shree Kurukulla Sukulla Prabhat Stuti by Ishaputra
The ‘Siddha Dharma’ reveals that the presiding deity of Kaulantak Peeth, Kurukulla is the supreme goddess who established Kaulantak Peeth.In Siddha Dharma, Kurukulla is known to be none other than Yogamaya, the supreme goddess. When the supreme consciousness (ब्रह्म) alone existed, then through self-resolve (एकोऽहंबहुस्याम), supreme consciousness divided into all.In this process, one kula or knowledge system manifested. This is the tradition of creation (Utpatti Kula उत्पत्तिकुल). When the need was felt for preserving the state, another tradition of perseverance (Stithi Kula स्तिथिकुल) was formed. Alongside the tradition of destruction (Samhara Kula संहारकुल)came into being.
Yogamaya is the supreme divine Shakti who runs these three traditions of knowledge in her invisible form. In this invisible form, Yogamaya is known as Kula Devi (कुलादेवी).Kulaa Devi in her invisible form didn’t have a physical body and conducted the affirs of the three tradition of knowledge through her three respective forms of Sukulla (Utpatti Kula), Kurukulla (Stithi Kula) and Vikulla (Samhara Kula).
Kulaa Devi even though was in manifested form but had no physical form. As time passed, Agama tradition was founded after the union of Shiva and Parvati Mai Ji. Subsequently, in the realm of devas (enlightened divine beings) Kaulantak Peeth was established. For this, from the yoga body of Parvati Mai ji, Goddess Kurukulla manifested.Ma Parvati divided herself into three forms, basically representing the three modes of nature, the Satwa, Rajas and Tamas. The satwa mode transformed to Sukulla form, Rajas mode to Kurukulla and Tamas form to Vikulla. Similarly, Lord Shiva also divided himself based on the same as Shakti to Mukta Bhairav for Sukulla, Swatantra Bhairava for Kurukulla and Swachhanda Bhairava for Vikulla.
Goddess Sukula then settled at the hidden mountain ranges between Kashmir and modern-day Uzbekistan. Her tradition was later renamed as Kashmiri Shaivism. Goddess Kurukulla settled at the hidden mountain ranges between the Uttarakhand and Kashmir, Nepal and upper Tibet. It is also believed that the place Kullu derived its name from the word “Kulluta” and Kulluta derived its name from the goddess Kurukulla herself. Her form Vikula, settled at the mountain ranges that lies somewhere between Nepal, Bhutan extended to some places of Myanmar. The place is also known as “Kaamaru Desh” which can extensively be found in the text of “Kaula JyanaNirnaya” by MahasiddhaMatsyendra Nath Ji Maharaja. The “Kaamaru Desh” as based on Kaula Siddha tradition started from the land of Vikulla and extended till the ends of South East Asia encompassing places like Thailand, Bali, Cambodia etc
After the partition, the three goddesses further divided themselves into thousands of Yoginis and Lord Shiva divided himself to thousands of Bhairavas and ultimately leading to many lineages. The Yoginis and Bhairavas from different parts of the world also migrated to the Himalaya. The list of the Bhairavas and Yoginis were basically among the given types.
– Nagas (The serpant like Gods)
– Sarpas (The crawlings Gods)
–Ashwas (The horse rider Gods)
–Vayumukhis (The Gods travelling in the speed of wind)
– Vrikshasthitas (The Gods residing in the trees)
–Nirjharshitas (The Gods residing at the waterfalls, fountains etc)
–Falasthitas (The Gods residing in the fruits)
–Kamandalusthitas (The Gods residing in the stoup)
–Dandasthitas (The Gods residing in the sticks and logs)
–Pushpasthitas (The Gods residing inside the flowers)
–Dhatusthitas (The gods residing in the metal elements)
–Bhusthitas (The Gods residing in the land and in the soil)
–Ratrichari (The nocturnal Gods)
–Vanachari (The forest dwelling Gods)
–Vyomchari (The sky dwelling Gods)
–Bahurupi (The Gods who could change forms)
–Samyukta (Many Gods attached to the same body)
–Adrishya (The invisible Gods)
–Guptagana (The Gods who remains hidden)
–Rishirupi (The hermits like Gods)
–Ratnasthitas (Gods residing in the jewels)
–Sagarsthitas (Gods residing in the oceans and seas)
–Nilkhandi (Gods who migrated from the traditional Panch Peeth to the Himalayas)
The aforementioned Gods and Goddesses, who were thus formed, asked the permission of Goddess Kurukulla to reside in the areas of Himalayas near to her proximity. She then granted them the boon that they could reside in the areas of the Himalayas with other gods and goddesses until the mid Kali yuga.
Origin as per Shakta tradition of Kaulantak Peeth
According to the ‘shakta tradition’ within Kaulantak Peeth and ‘Siddha Dharma’, she is believed to be ultimate goddess who was neither created nor destroyed. She existed before everything. She first created all the gods and then this universe and then it is through her power that the creation is always moving forward.
She one day willed to form the creation, so she stretched the strings of her bow and then she let it loose. With it, the first sound that was produced was aum ‘ॐ’. It was not produced directly, the first sounds created were the ‘swara varna’ but because of the reverberation of the ‘swara varna’ the half sound of ‘म’ got attached to it. Hence, the sound aum ‘ॐ’ was created.
The sound ‘ॐ’ is said to be indestructible because it is the outcome of the reverberation of the swara varna. The sound always resonates, therefore ‘ॐ’ is eternal because the sound in the universe is never destroyed. It only becomes inaudible to us. It never ceases to exist.
From ‘ॐ’ came everything and from Ma Kurukulla, ‘ॐ’ came. So she is believed to be the cause of all the causes in this universe and beyond and the origin of all origins.
Iconography & Forms
As per ‘Siddha Dharma’, Ma Kurukulla is depicted as young women with maroon complexion and she wears jewels all over her body. She is also depicted as young beautiful women with wrath and beauty as her expressions. Kurukulla is portrayed with four arms. Her one hand holds an arrow made of stem of lotus flower adorned with flowers. The other hand on the same side also holds a trident where Kankana Naga swirls around it. Her left hand holds a bow made of lotus stem and adorned with flowers. The second left hand holds a lotus. Kurukulla is also portrayed standing on demon Rahu and his consort.
As per ‘Siddha Dharma’, she is depicted as young women with maroon complexion because she is epitome of rajas and passion. Rajas is always portrayed in maroon colour, the colour of blood. It is the blood flow that transmits vital prana shakti to every parts of the body. She is therefore, a deity with her body filled of rajas tatwa. Furthermore, she is portrayed as a beautiful woman with wrath and beauty as her expression signifies that she is also the epitome of middle path i.e. incorporating both satwa and rajas tatwa inside her.The ‘Siddha Dharma’ reveals that her ayuddha (weapons) are bow and arrow made from the stem of lotus. She is a goddess whose warfare is psychological. She doesn’t harm her enemies with force but enchants them to the core that they find their own destruction very pleasurable. For instance, Bhasmasura was enchanted by Mohini, the manifestation of the shakti of Kurukulla. Bhasmasura was undefeatable to the outside world. It was only his inner subjugation by the Mohini Shakti that he lead to his own destruction without any sense of resistance.Therefore, ‘Siddha Dharma’ portrays her with bow and arrow not made from rigid elements like iron and other alloys but stems of lotus flower. The stem of lotus flower is very much breakable but not the idea of it. The idea of lotus stem is symbolic representation of the impression of Kurukulla’s enchantment inside and that enchantment is weapon proof because an idea is weapon proof. No weapon can destroy it unless it is Mahashakti Kurukulla herself.
She is also portrayed with trident on one hand which means that she is the goddess of warriors. Kanakana Naga also swirls around the trident which signifies bhoga and moksha path for the warriors. Furthermore, the ‘Siddha Dharma’ believes that kankana also means bangles. So, she is portrayed wearing bangles Kankana on her hands and feet. Especially in the rajas and tamas sect, a warrior deity wears the ornaments of nagas. Kanakana Naga is her instrument which has many meanings.
First it means that the warrior deities wearing bangles represents control over the nadi tantra or nervous system and secondly it also means protection from negativities. She also holds a lotus on the left hand which signifies prosperity. She is the goddess who bestows prosperity to her worshipper.
‘Siddha Dharma’ also believes that she has the power to enchant and mesmerise anyone to Maya. The Kaulas Siddhas believe that the Maya of Kurukulla is impenetrable. The only way out of the Maya is through Kurukulla by realising the truth of Swatantra Bhairava. In fact Ma Kurukulla is the avarana (veil) of Swatantra Bhairava. One should first understand and penetrate Ma Kurukulla and then the person shall be able to penetrate Maya. The root cause of Maya is not attachment but Ma Kurukulla because even to be attached with a concept one has to be hooked. That very power of hooking is the power of Ma Kurukulla.
From the three forms of the Goddess Kurukulla, there are sixteen main forms. Each form, known collectively as “Shodashadal Vaasini Kurukulla” (षोडशदलवासिनीकुरुकुल्ला), or Kurukulla who resides in sixteen petals”. These are the goddess of sixteen petals (forms) whose boon fulfils all desires. Each of her form has her own iconography and tantra rituals and scripture. Her qualities in each of these forms are as per her name.
1) SiddhacittaKurukulla (सिद्धचित्ताकुरुकुल्ला) Kurukulla who is perfect consciousness
2) GandharvaSevitaKurukulla (गन्धर्वसेविताकुरुकुल्ला)Kurukulla who is served by Gandharvas
3) Maha Buddhi Kurukulla (महाबुद्धिकुरुकुल्ला)Kurukulla who is supreme intellect
4) AparajitaKurukulla (अपराजिताकुरुकुल्ला) Kurukulla who is undefeated
5) AkarshiniKurukulla (आकर्षिणिकुरुकुल्ला) Kurukulla who attracts
6) Vajra DhariniKurukulla (वज्रधारिणीकुरुकुल्ला) Kurukulla who holds lightning bolt
7) VanaVasiniKurukulla (वनवासिनीकुरुकुल्ला) Kurukulla who dwells in forests
8) MahaPoshiniKurukulla (महापोषिणिकुरुकुल्ला) Kurukulla who is the greatest nurturer
9) VanshaVardhiniKurukulla (वंशवर्द्धिनीकुरुकुल्ला) Kurukulla who strengthens the lineage
10) SanhariniKurukulla (संहारिणीकुरुकुल्ला) Kurukulla who destroys
11) MrityuMathiniKurukulla (मृत्युमथनीकुरुकुल्ला) Kurukulla who destroys death
12) KaalaatitaKurukulla (कालातीताकुरुकुल्ला)Kurukulla who is beyond time
13) AishwaryapradaKurukulla (ऐश्वर्यप्रदाकुरुकुल्ला) Kurukulla who bestows prosperity
14) DukhsvapnaNashiniKurukulla (दुस्वप्ननाशिनीकुरुकुल्ला) Kurukulla who destroys bad dreams
15) KamavilasiniKurukulla (कामविलासिनीकुरुकुल्ला) Kurukulla who indulges in charming desires
16) MokshamarginiKurukulla (मोक्षमार्गिणीकुरुकुल्ला) Kurukulla who is the way to liberation
Similarly, Sukulla Devi Ji has eight distinct forms who are collectively referred to as Asthadal VasiniSukulla (अष्टदलवासिनीसुकुल्लाor Sukulla who resides in the eight petals).
These are the goddess of eight petals (forms) whose boon fulfils all desires. Each of her form has her own iconography and tantra rituals and scripture. Her qualities in each of these forms are as per her name.
1) SatvacittaSukulla (सत्वचित्तासुकुल्ला) Sukulla who is the true consciousness
2) MandanadaSukulla (मन्दनादासुकुल्ला) Sukulla who is the quite sound
3) SatyabuddhiSukulla (सत्यबुद्धिसुकुल्ला) Sukulla who is the true intellect
4) PremasrajaSukulla (प्रेमस्रजासुकुल्ला) Sukulla with garland of love
5) BrahamandadhariSukulla (ब्रह्माण्डधरीसुकुल्ला) Sukulla who holds the cosmos
6) NiyamakautukaSukulla (नियमकौतुकासुकुल्ला) Sukulla who eagerly celebrates rules and conventions
7) GuptataraSukulla (गुप्ततरासुकुल्ला) Sukulla who is more concealed
8) MahashunyaSukulla (महाशून्यासुकुल्ला) Sukulla who is the great nothingness
Devi Vikulla Ji has ten distinct forms who are collectively referred to as DashardalVasiniVikulla(दशारदलवासिनीविकुल्लाor Vikulla who resides in the ten petals). These are the goddess of ten petals (forms) whose boon fulfils all desires. Each of her form has her own iconography and tantra rituals and scripture. Her qualities in each of these forms are as per her name.
1) CitavirodhiniVikulla (चित्तविरोधिनीविकुल्ला) Vikulla who obstructs the mind
2) UnmadkariVikulla (उन्मादकरीविकुल्ला) Vikulla who causes madness or intoxication
3) KrurakrityaVikulla (क्रूरकृत्याविकुल्ला) Vikulla who is cruel destructive magic & enchantments
4) MaharatristrajaVikulla (महारात्रिस्रजाविकुल्ला) Vikulla who is wears garland of great darkness or night
5) AmoghadandadhariniVikulla (अमोघदण्डधारिणीविकुल्ला) Vikulla who holds drastic unfailing punishments
6) PralayanadiniVikulla (प्रलयनादिनीविकुल्ला) Vikulla who is resounding destruction
7) BhramavasiniVikulla (भ्रमवासिनीविकुल्ला) Vikulla who dwells in confusion and delusions
8) ManobhavakridangiVikulla (मनोभावक्रीडांगीविकुल्ला) Vikulla whose body is made of diverse plays of emotions
9) RahasyatmeshvariVikulla (रहस्यात्मेश्वरीविकुल्ला) Vikulla whose is the goddess of mystical soul
10) SthoolacitaVikulla (स्थूलचित्ताविकुल्ला) Vikulla who is the gross mind
Kurukulla and her relationship with Nature
As per ‘Siddha Dharma’, Kurukulla is the ruler of Kulluta Mandala. She has special relationship with flora and fauna of the Kulluta Mandala. The legends reveal that the fauna and flora collectively prayed to her from the protection at the time of Kali Yuga. As offerings, the birds especially the Jujurana (Tragopan), Monal (Himalayan Monal) offered their feathers and the flora, they offered flowers and herbs.
Devi Kurukulla manifested before them and then she accepted their prayers by adorning the feathers to her head. She also accepted the herbs and flowers and she adorned it on her head as her decoration and ornament. Siddha Dharma therefore offers and adorns the crown of her statue with the feathers from the respective birds and also her crown is adorned with leaves and stems of herbs and shrubs. She is also believed to be seated in flowers, hills, trees etc of Kaulantak Peeth. It is considered a grave sin to disturb the tranquility of the nature.
She is also believed to roam in nature in the forms of small birds. Small birds are hard to locate because of their size and mobility. They can roam freely without being able to spot. Ma Kurukulla character traits also compliment the birds. She never ever reveals herself even being the cause of the very act itself. She is hard to spot like the birds.
Besides Nature, she also bestows knowledge of various art forms like singing, dancing, wisdoms, sculptures etc. She is also the goddess of magic and miracles. She is a goddess who always surprises the worshipper with her prowess.
Anusvara Yoga & Kurukulla
In Shakta Yoga (Yoga of divine energies), one of the yoga branches of ‘Siddha Dharma’, Devi Kurukulla is considered as founding guru of Anusvara Yoga (अनुस्वारयोग). Devi Shakti in form of Kurukulla tells the knowledge of Anusvara Yoga to Shiva. Upon hearing this conversation, siddhas compile it under ‘Anusvara Yoga’. In summary, Anusvara Yoga is described as below.
When a yogi closes the eyes while practicing meditation, the darkness that is present in closed eyes is Vikulla. In that darkness, experience of light, taste, colours, touch, smell and sounds is Kurukulla. And the achievement of perfect state of consciousness is Sukulla. In Tantra Yoga, there is a Kurukulla meditation technique. This has a process which corresponds to creation, preservation and destruction. Yogi performs a mental visualisation that his body is being formed slowly from subtle points. This is ‘Srishti Dhyan’ (सृष्टिध्यान). The visualisation of the body as vibrant & divine, which is completely healthy, imbibed with immortal nectar, is the ‘SthitiDhyan’ (स्थितिध्यान). The visualisation where the Yogi sees his body as dividing in subtle points and dissolving in nothingness of cosmos is the ‘LayaDhyan’ (लयध्यान).
The Yoga of Kurukulla is different in all ways from the fundamental yoga given in Tantra revealed by Shiva (आगम). Devi instructs to perform meditation (ध्यान) while tasting through tongue, while listening through ears, while experiencing touch through skin, while viewing through eyes and while smelling through nose.
Thus, Goddess Kurukulla reveals her Shakta Yoga ‘Anusvar Yoga’ as the one that is done in flow of the nature (प्रकृति) and not against its currents.
Kurukulla Kaulacara Aavaran Sadhana Practices (कुरुकुल्लानित्यकौलाचारआवरणसाधना )
Just like an orange seed hides in the peels and flesh of the orange fruit, the deity always hides behind various layers and filters of maya. Only when one lifts the entire veil then the deity is truly known. In tantra practices of Kaulachara, these spiritual practices are called ‘Avaran Sadhana’ (आवरणसाधना).Devi Kurukulla has her Avaran Sadhana Worship ritual known as ‘Sapta Sindhu’. This is performed by the practitioner regularly. Although considered one of the common practices of Kurukulla, it is a very significant ritual.
In Sapta Sindhu ritual, one constructs seven concentric rings of mud and offer ritual mantra and consecrated offerings of ‘Tarpan’ libations.
To do this ritual of Sapta Sindhu, one must bring mud dug out from home or suitable place. After cleaning the stones and insects, this mud is doughed by adding some water. Using this finely doughed mud, one constructs seven evenly spaced concentric rings on a suitable platform. One then puts heap of red coloured unbroken grains of rice in the innermost ring. Then one offers Tarpana with mantras. This tarpana offering is a prepared libation of red coloured water containing some flower petals and rice grains.
The tarpan libations are offered with each mantra of Avaran puja in the innermost ring, which overflows to the outer rings as the ritualist progresses with mantra and keeps on offering the consecrated libations with mantras.
Seed Syllable (बीजमंत्र) of Kurukulla
The seed syllable or Beeja Mantra of Kurukulla is ‘kaM’ (‘कं’). This represents the whole universe and the vibrations and energies within us. Just like the sound echos through for a long time when a metal or utensil is struck, the shakti energy of Kurukulla and her vibrations resides everywhere and in all living beings. This is shown by beej mantra of kaM (‘कं’). Siddha Yogis hold this beejmantra in heart.
The famous painting and idol of head of Kaulantak Peeth, Mahayogi Satyendra Nath Ji has this beej kaM (‘कं’) inscribed in the heart centre. This depicts the meditation of the Siddha Yogis who holds this beej in the heart centre to meditate on compassionate love and vibrant energies of Kurukulla.
Ma Kurukulla and Kulluka
The Gurumandala of ‘Siddha Dharma’ along with Siddheshwara Lord Shiva, to protect the sanctity of mantra, to stop its misuse, have locked the mantras so that it cannot be misused. First, the mantras of ‘Siddha Dharma’ is always kept secret and even when one discovers the mantra, he/she cannot utilise the mantra because it is locked. The prescribed way to unlock any mantra of ‘Siddha Dharma’ is by using Kulluka and then ultimately through the blessings of Ma Kurukulla.As per the Siddha Dharma, Ma Kurukulla, stretched her bow made of the stem of lotus flowers to simplify tankari. She stretched the thread of the bow and then released it. With the release of the string, many sounds were produced. The sound then echoed in the Hills of the Deva Desha and then resonance took place.
Just like the tuning fork and the tube, the sounds of the string resembled the sounds of the tuning fork and the reverberations of the Himalayas then known as Deva Desha served as the tube which yielded in a sound resonance. The sound thus produced were the sounds of the Sanskrit language both swara Varna (vowels) and vyanjan varna (consonants). But the resonance of those words added the phonetic sound of ‘M’ or the humming sound which is also known as anunasika sound.
The sounds thus produced from the resonance of swara varna and vyanjana varna were known as ‘Kulluka’. The ‘Kulluka’ is also known as beej mantra and from Ma Kurukulla came Kulluka. Kulluka is used in tantra to visualise and establish the sound in the crown chakra so as to unlock the mantras and yantras. This action is also called “Kulluka Sirosthapana” in agama-nigama and tantrachara.
To unlock mantras of the ‘Siddha Dharma’, Kulluka is used and the Kulluka used is always prescribed by the Guru.
Philosophy Doctrines (दर्शन) of Kurukulla
The ‘Siddha Dharma’ reveals that Devi Kurukulla has a simple philosophy. Devi inspires to achieve oneness. Achieving equivalence is emphasised in Anusvar Yoga given by goddess. Devi says that this universe and men, plants, animals and all sentient beings are made for each other. All conflicts in nature is a result of interplay between the three essential qualities (guna or गुण).
Satva (सत्त्व) is the quality of balance, harmony, goodness, purity, universalising, holistic, constructive, creative, building, positive attitude, luminous, serenity, being-ness, peaceful and virtuousness. Rajas (रजस्) is the quality of passion, activity, neither good nor bad and sometimes either, self-centeredness, egoistic, individualising, driven, moving and dynamic. While Tamas (तमस्)is the quality of imbalance, disorder, chaos, anxiety, impure, destructive, delusion, negative, dull or inactive, apathy, inertia or lethargy, violent, vicious and ignorant.
Devi says that the one who understands the importance of these three gunas of creative, perseverance and destructiveness never suffers. One who knows the relevance of these qualities in diverse functions of the universe is always content and happy.
Devi motivates in Anusvar Yoga to associate with all and at the same time to protect oneself. She teaches to never to totally destroy anything or anyone. She says that the potential to flourish, the root of all things and beings, should never be destroyed. The whole cosmos and its diversities are various ornaments of Goddess. Nothing should be removed. Only balance should be maintained wherein Satva remains on top, Rajas in middle and Tamas in least intensity. In other words, Devi reveals the importance of all good and bad qualities and conflicts in duality of existence. She stresses their importance in the workings of the cosmos. She instructs the practitioner to keep the potential for all kinds of manifestations of gunas present and to not obliterate them completely. She recommends a balance where the sattvic qualities are predominant and strongest while the tamasic qualities are negligible and weakened.
Atheism and Kurukulla
As per AvalambaVinda, the Rishi of atheistic tradition of ‘Siddha Dharma’, Kurukulla is the potential to experience. An experience that is full of sufferings is Vikulla and the ones full of joy and happiness is Sukulla. Living life by flowing in the middle of these two is Kurukulla. All other distinct expositions are merely mystical and symbolic revelations of Tantra. Kurukulla Vidya is to keep all sensations and experiences in an orderly fashion. It is to be used for discerning things and in experiments to discover truth. It is quite intricate to separate experiences from fallacy. Subjectively, false sensations might appear true. Therefore, truth seems to be mysterious. This is the reason Kurukulla is deemed mysterious goddess.
The cultivation of Kurukulla’s virtue
As per ‘Siddha Dharma’, she created five major virtues for the world and sentient beings to cultivate in their life for the betterment of everybody. The rationale behind the virtues was also for the destruction of worldly impurities and impure/demonic worldly people. The five cultivable virtues of Kurukulla are
She prescribed the cultivable trait of ‘harmony’ so that different people with different ideology would coexist together. Once, in ‘Kulluta Mandala’, the Naagas, Gandharvas, Asura, Devtas lived and all of them followed their own ideology. Furthermore, it was also inhibited by both Nastika and Astikas. Because of diversity in philosophy and thoughts, the aforementioned constantly quarreled between themselves for the supremacy of their philosophies.
Ma Kurukulla put an end to the quarrel and battle for supremacy by prescribing ‘harmony’ as cultivable trait for the inhabitants of ‘Kulluta Mandala’ and to the world for peaceful co-existent. This resulted in greater harmony between people of different philosophies.
Kurukulla also prescribed ‘Peace’ as another cultivable virtue for the sentient beings. When people were constantly fighting for the supremacy of their ideology and philosophies, it resulted in constant quarrels. Chaos then started to spread everywhere. To stop this, Ma Kurukulla introduced harmony along with peace for the betterment of everybody.
It was the effect of this virtue that the inhabitants of ‘Deva Desham’ became more tolerable against each other and then harmony, peace and tolerance prevailed and the effect of which can still be seen in todays day and age. Furthermore, Kulluta Mandala therefore didn’t differentiate between devata and danavas.
Ma Kurukulla also prescribed another cultivable virtue ‘duty’. When everyone claimed rights and abstained from not performing their prescribed duties. She then prescribed ‘duty’ over rights. The people would then have to fulfill their duty so to maintain the other two virtues mentioned before. This led to achievement of peace, harmony among all.
Her prescription of ‘duty’ as cultivable virtue can also be found in Geeta where Lord Krishna says to Arjuna, ‘Your only right is to perform your duty perfectly and not expect the fruit of it’.—Geeta 2:47
Aesthetic and Skills (कला-कौशल)
Ma Kurukulla also prescribed another cultivable virtue ‘aesthetic and skills’ for the betterment of the differently abled people. The disabled people or the differently abled people were treated little inferior then the healthy people and were exploited. Therefore, Ma Kurukulla for empowerment, equity and to end the discrimination and exploitation prescribed aesthetic and skills for the differently abled people so that they could be equitable with the normal people. Their disabilities were complimented by the use of aesthetic virtues like singing, dancing, poetry etc and through various skills.
She further explained that aesthetic virtues and skills would provide hands and legs to the disabled, strength to the weak, confidence and capabilities to the inferiors and wisdom to the idiots.
The perfection of wisdom and science were counted as skills.
Ma Kurukulla after having prescribed the four other virtues then prescribed bravery as the last virtue for cultivation to defend the other four virtues. The tamasic people who would trouble the decent people were asked to be dealt by the virtue of bravery. These unwanted tamasic people were few in numbers yet they troubled the majority of people.
After the prescription of the cultivable virtue of bravery, the local people cultivated it and dealt those people with bravery and those unwanted people were put to an end. The remaining people then automatically corrected themselves.
Kurukulla’sKankanaNaag& Kaulantak Nath Throne
Origin of Kankana Naag
In the ancient time, when Sadashiva Ishavar Mahadeva was giving knowledge of entire range of Vidyas to Maa Parvati on the greater Kailash (MahaKailash), then the supreme and foremost yogi, emobodiment of godhood, Matsendra Nath was also listening to it from the womb of a fish.After listening to diverse sciences (Vidyas) Siddhis of Matsendra Nath begun to be awakened. And thus, he obtained divine vision.
In the meantime, Mahadeva was still bestowoing great knowledge to Goddess Parvati and was explaining the mysteries of Yoga Maya. He revealed it to Parvati Mai Ji that she has captivated herself into believing to be Parvati. He motivated her to discover her true nature as Yoga Maya through self-discovery.
Then on the divine abode of Kailasha, Parvati Devi Ji began to manifest her diverse forms after taking on her form as Yoga Maya.
When she took the form of Kurukulla, then Matsendra Nath found supreme devotion to her form of Kurukulla. Goddess immediately discovered Matsendra Nath’s devotion. She became pleased by his devotion and granted him her Kankan Naag as boon.
Parvati Mai Ji as Kurukulla told him that she is pleased by him and proclaimed that because of his devotion to her, he will become the knower of all Agama and Nigama. She also told him that he will spread his knowledge across the world. Goddess thus promised Matsendra Nath that her Kankan Naag would protect his knowledge form and she further told him that the seat of serpent would represent the tradition (Kula) which is devoted to her.
After a while, when Matsendra Nath was roaming through Himalayas, then he entered a hidden world of gods and goddess in Himalaya. Therein he entered a Peeth of Yogini Siddhas which was in the north and was famous as Kulanta Peeth. When he saw the idol of Kurukulla there, he meditated upon Kankan Naag, and establishing him, he there then sat on this divine seat of serpent given to him in boon by the Goddess.
Then divine Gandharvas took royal form and sang praises for Matsendranath and celebrated through songs and dances.
Matsendra Nath remained in the northern Peeth and continued to spread the knowledge of implicit in Shiva Shakti. Here revealing knowledge of Yoga and Tantra, he tried to take the tradition of knowledge forward by giving it to Mahayogi Nidhi Nath and gave him the asaan or seat in form of Kankana Naag. He instructed Mahayogi Nidhi Nath to take the tradition forward.
Since then, in north, in the land of gods, in Kulanta Peeth tradition of Yogini Kaula Siddhas, all Peethadheeshar have obtained Kankan Naag as the throne.
Kankan Naag is eight headed serpent. His seven heads are in front while one Durmukha is on the back side. On the top is the jewel named Sweta Mani, givein by Yoga Maya. Kankan Naag is in pleased state and does not hiss and has mild tongue.
The Kaulantak Peethadhishwara as claimed by Siddha Dharma automatically becomes the representation of her. His hand becomes the hand of Kurukulla, his leg becomes hers, his speech becomes her and so does the words. Since, Ma Kurukulla does not manifest herself to the world, therefore she chooses Peethadhishwara as her mouth piece and messenger. Spiritually, the Peethadhishwara becomes Mukta Bhairava and his words becomes the words of Ma Kurukulla.
|| atha Shree Kankan NaagStuti ||
smit prasannrupamkankanamsvarnavarnam |
।।अथ श्री कंकण नाग मंत्र।।
ॐ ह्रैं हुं नमो कंकण कुरूकुला भूषणं।।
|| atha shree kanka nnaag mantra ||
om hraim hum namo kankan kurukull abhushanam |
Kaulantak Nath Throne
The royal (rajas) Siddha throne of Kaulantak Nath is made up of Kankana Naga. The KanakanaNaaga is portrayed as bangles of Vikulla but in the case of Shree Kurukulla, it is portrayed swirling around her trishula. The rajasic Siddha throne was the throne upon KanakanaNaaga which swirled four times to make a throne. It had all together eight heads, seven on the front and one on the back. The front heads or the hoods of it acted as the umbrella for Kaulantak Nath. The middle head of it had a big divine jewel named as “Somakanta Mani” which represents utmost rajasic nature. Behind the KanakanaNaaga, a sun is portrayed to denote the rajasic nature and the effluence of the sun’s brightness in the Kaulantak Nath’s speeches.
Witnessing the incident, all the gods prayed to Kurukulla for their involvement in the divine process. So, after the Gods and Goddesses were permitted, they all supported the throne with their fingers. The Kaula Siddha Dharma believes that the throne is supported by 33 koti or 33 crore Gods and Goddesses. So symbolically Kaulantak Nath is believed to be the physical representation of all the 33 crore gods.
Whoever is seated on the rajasic Siddha throne physically represents all the 33 crore Gods and Goddesses including Danavas, Kinnars, Kim Purusha, Yaksha, Bhoot-Preta, Daitya, Gandharva, Kirats, Naagas, Vaanaras etc.
Kurukulla & Kumari
Kurukulla has one form for each guna of Satvik, Rajasic and Tamasic. In the satvik form of Sukulla, Kurukulla proclaimed to reside in Himalayas as Tapavasini. In her form as Tapavasini, the one who dwells in penance, Kurukulla has been inspiring yogis to do penance and undertake various Tapasya. She became the guiding shakti for the satvikpractioners who have given up rajas guna and after shunning their pride and ego they get engrossed in pure penance in satvik ways.
Devi then pondered if her satvik form of Sukulla reside in Himalayas and upholds penance (tapas) and satvik qualities, then she has to also dwell in the world in form of rajas qualities. This rajas form of Kurukulla is the wisdom of yogis. She also resides in the various qualities of the heart like compassion, kindness and other emotions. Thirdly, Devi proclaimed that she will also reside in human form of Kumari.
Devi said that although all women are my forms but I am invoked in a woman for worship, she must be a Kumari. A kumari is a woman or girl upto the age of 14. No woman can be a Kumari if she has passed the age of 14. It has nothing to do with a woman reaching the age of menstruation.
In comparison with Kumari tradition of Nepal, it is observed that the difference is that in tradition of Nepal, a girl can be a Kumari upto the age when she gets her mestruation. But in tradition of Siddha Dharma, it has nothing to do with menstruation. Rather, it is the age of 14 that defines the limit for the girl to become a Kumari.
So, Devi informed that her devotees can worship her in the form of Kumari through prescribed rituals known as Kumari Puja in Kaulantak Peeth. There are two ways in Siddha Dharma of Kaulantak Peeth to worship goddess in Kumari Puja. They are ‘Rajas Panthi Kumari Pujan’ & ‘VaamMaarg Kumari Pujan’. They differ in the quality of mode of rituals. Former being the rajas quality while later being the tamas quality.
In VaamMaarg Kumari Pujan, the left-hand worship ritual, the young girl chosen as the vehicle of goddess should be below the age of menstruation. Mentruation is considered a dosha for kumari in vaam marg.So, the Kumari tradition of Nepal is not rajasic but is tantrik ritual. Also, it should be noted that if the girl does not menstruate ever for her entire life then she will be considered Kumari for all her life, even if medical science views it as a disorder.
Kumari Annamayi & Manomayi
There is also a popular story in Siddha Dharma about Kumari tradition. Once, Shiva quipped to Goddess Parvati that he considers the young girl as the most potent form of Shakti. Devi retorted by saying that apart from me there is no other Kumari. Saying this she takes the form of a young girl. Amazed by the goddess form, Shiva tells the goddess to not show him her Maya and that he knows that she is not the young girl. Devi challenges Shiva to prove that she is not the young girl. Then Shiva had no other option since Devi had taken the human form of young girl. Shiva then given in and says to goddess that her intellect, cleverness and skills are divine and and therefore not only by him but all yogis will worship and sing praises of her Kumari form.
So, all ritualists and tantriks worship young girl as symbolic worship of Raja Rajeshwari Goddess Parvati in Kumari form who took the young girl’s form adorned with all embellishments in splendid beauty in her play with Shiva. Since her Kumari form was embellished by all siddhis, tantrikas worship young girl symoblically to please the goddess.
Maha Matsyendra Nath taught his disciples in Nepal area about the Kumari form of Goddess. There is a chakra of her worship ritual known as Kumari Chakram Mandal which is circular but without the usual Bhupur around it as is found in most mandala. Inside this Kumari Chakram, Goddess is worshipped in Kumari form. It was during this teachings given by Maha Matsyendra Nath that the first time a girl was chosen by him to invoke the Goddess. His disciples and other powerful personalities of the time were given the responsibility to protect this Kumari.
Kumari as Annamayi is one who is in physical form. Matsendra Nath established this tradition in Nepal. When the first Kumari reached the age of thirteen years and some months, then from her body Goddess Kurukulla manifested. She then informed about her plan to travel to people appointed to take care of Kumari. She said she wants to travel further. The attendants said that she will have to ask Matsyednra Nath. Matsyendra Nath then requested the goddess to keep one of her form in Nepal and the other form she can take to Himalaya wherever she wants to go. From Nepal, the goddess traveled towards Garwal in present Himalayan mountain of Uttrakhand. She resided there a long time and then passing through Kinnara Mandala (Kinnaur) she came to Kulluta Mandala. Here in Kulluta Mandala, Goddess Kurukulla in Kumari form has been residing since then.
So, one of the forms of Kurukulla as Kumari is worshipped in Nepal, the other forms came to MahaHimalaya in Kulluta Mandala.
There is third form of Kumari which is known as Kaamacharini. She is invoked and worshipped in Vaam Maarg. In this apart from chakra puja of Kumari, the ritualists also perform vaammaarg kriyas.
Kumari is one form of Parvati Mai Ji. Invoking Kurukulla in human body, Kumari tradition has been established by Matsyendra Nath Ji. Since then, specific yantra mandala, mantras and process to select Kumari has been devised and given to Siddhas. There is a parallel tradition of Kumar also known in Siddha Dharma. This was established as living God and worship rituals of Swatantra Bhairav and other bhairavas were propagated.
Kumari is Annamayi and Manomayi. In manomayi form, goddess is visualized and meditated upon in mind. Devi Totala is manomayi form of Goddess. Manomayi is invisible form which yogi’s worships in meditation. Tantrikas call this form as Bhava purush or Bhava stri.
Kurukulla As Tara Mahavidya
As per ‘Siddha Dharma’, when Yogamaya Parvati Mai Ji divided herself in ten forms to spread across the cosmos. Then of all the diverse forms of Shakti, Goddess desired to produce a red hued form. Then Kurukulla proclaimed herself to take that form. After coming in contact with Goddess Kali and Goddess Tara, Kurukulla became one of the 21 forms of Tara. All these are diverse forms of the same Shakti collectively known as Yogamaya. She is explicitly related with ‘Rakta Tara’.
In her specific form of Jana Mohini (जनमोहिनी), the one who enchants all, and entangles everyone in various desires (Kaamvaasanaकामवासना) , Kurukulla got established as one of the 21 Tara.
Buddhists consider Kurukulla as a Dakini. In her tamasic form, she is considered as Dakini because she ensnares people in her maya. Although she is not a Dakini, she only acts like one. She takes on the role of Dakini to fulfill the work of Tara. To do Tara’s work, Kurukulla takes on form which resembles a Dakini and spread her magnetism to attract all in her pastimes.
Kurukulla, Kumari &Totla Devi
Kurukulla, the goddess who is the cause of creation of all traditions of knowledge is Yogamaya. She does not have a specific form. But out of her own will, she takes on the form of Sukulla, Kurukulla&Vikulla to fulfill various roles with qualities of creation, maintenance and destruction.
Kurukulla when invoked in a suitable and eligible human body is known as Kumari or Maanviya Kumari (Kumari in human form). The original Kumari was the form that Parvati Mai Ji took as a reply to Shiva proclaiming a young girl form of Goddess to be most powerful. For yogis and tantra practitioners, in visualization of Kumari for meditation, Kurukulla takes the form of Manomayi Kumari.
Totala Devi is a manomayi form of Kurukulla who is without a bhairava. Totala Devi is the goddess who resides on mountains and bestows her devotees with food & grains. She is the goddess who takes away sickness and maladies. Totala Devi bestows love, affection and fondness. In her iconography Totala Devi’s name derives from her iconography, where she is shown as a young girl who stammers. This represents her affection and innocence. She is often shown as young girl of three or four years old. Totala Devi is also linked historically as the Kumari who travelled from Nepal to Garwal Himalayas and later established herself in Kulluta Mandala.
Mohini & Virahini Vidya of Kurukulla
Mohini and Virahini are two very potent Shaktis of Kurukulla. She uses these Shakti as weapon on all living beings and the whole cosmos. These Shakti are often called as Vidyas with their own tantra systems viz. Mohini Vidya and Virahini Vidya.
Moha and Viraha are two weapons of Kurukulla’s Mohini and Virahini Vidya.Moha is the cloud of infatuation. This enchantment or attraction affects the mind. Moha is the character affliction which is at the root of suffering.
Viraha is the state where one is in perpetual state of longing. One is bereaved and clearly the other side of Moha, in Viraha one is attached to the feeling of loss and in experience of various emotions of parting.
Mohini Vidya is related to love and aesthetic virtues. It includes beauty, love, union and other such embellishment of emotions. People often get entangled in this Mohini Vidya of Kurukulla.
Goddess does not want anyone to be freed from her magnetic charms of Mohini Vidya. She inspires people to love and believe that love is everything and there there is nothing beyond the indulgence, beauty, ornaments and its celebrations. When one gets disillusioned by these embellishments of her magnetic Mohini Vidya, then she uses her Virahini Vidya to keep one engaged. She does not want any sentient being to become renunciates.
Thus, a person disillusioned by her magnetic qualities of Mohini Vidya, still remained in her snares by becoming a forlorn, one who is lost in feeling of longing, of nostalgia and separation. This is Kurukulla’s Virahini Vidya to keep one engaged in her Maya. She does it to stop one from becoming a renunciate.
Devotees of Kurukulla believe that the true love is very rare for human being. It is not possible for ordinary mortal to understand love unless one reaches the state of Siddha. The love that one ordinarily feels and sees in human beings is actually the ‘Mohini Paash’ or Kurukulla’s snares of Mohini Vidya. This entrapment of Kurukulla is responsible for causing the feeling that one is in love with someone. Even though that love is not the true love but is just a delusion caused by magnetism of Kurukulla to keep one engaged in her plays.
Kurukulla and subjugation of daitya Rahu and Samudra Manthana
As per the legends of ‘Siddha Dharma’, Lord Vishnu when in Mohini Avatara used the same Mohini Vidya to enchant all the demons at the time of Samudra Manthana. The legends reveal that when ‘Samudra Manthana’, (churning of Ocean) was performed, the final product that yielded was amrita or ambrosia. Just like ghee is the final product when milk is churned, similarly the samundra manthana yielded ambrosia or amrita. When both gods and daityas were ecstatic, a daitya Rahu stole the amrita and ran away. He was then slayed into two parts from the neck by the sudarshana chakra of Lord Vishnu. Lord Vishnu then realized what the world would experience if daityas drank amrita. So, for the welfare of all three lokas he took the Mohini avatara and then used the Mohini Vidya to enchant all the daityas.
Out of her enchantment, she enchanted all the daityas and tricked them from drinking the amrita. The gods drank the amrita while the daityas drank ‘sura’ or alcohol in the name of amrita. This way the gods became immortal while the demons perished.
This is for the reason; ‘Siddha Dharma’ portrays Ma Kurukulla standing on her pose on top of daitya Rahu because Lord Vishnu had to invoke the ‘Mohini Vidya’ of Ma Kurukulla to enchant all daityas for the betterment of the three worlds and ultimately favoring the gods for the preservation of the universe. Since, ‘Mohini Vidya’ of Kurukulla had to be invoked because of Rahu, she is portrayed as standing on top of Rahu.
The portrait also signifies that she destroys the tendencies and attributes of ‘Rahu’. She doesn’t tolerate such unaesthetic virtues linked with daitya Rahu.
Buddhism and flaws in the narrative of Kurukulla
The whole internet has many literatures where Vajrayana reveres Ma Kurukulla as one of their main deities including Rahula, Simhamukh Dakini, Ekjati, Vajrayogini etc. Their first Rinpoche ‘Mahaguru Padmasambhava’ was an ardent follower of Ma Kurukulla. Therefore, he initiated many into the wisdom of Kurukulla. It is through him that the worship of Kurukulla was incorporated in his Vajrayana sect but not without major flaws.
Kurukulla as Dakini Narrative
The first flaw on the narrative of Ma Kurukulla is that she is Dakini. The ‘Siddha Dharma’ believes that she has many different forms and one of her form is a Dakini but she is in her original form, Yogmaya herself. In the Markandeya Purana, the Devi Yogmaya answers the daityas as ‘Striya sakala samasta jagatsu’ which means there is no stri shakti except her, she is one in many forms. Just like Devi Tara has many forms, she has 21 different forms and she also has minor forms like “Vartali” Devi. Therefore, Tara cannot just be portrayed as Vartali. Similar is with Ma Kurukulla. She is ‘Yogmaya’ herself, a dakini narrative very much defeats the goddess they revere so passionately.
Kurukulla standing on top of Maheshwara Narrative
The second flaw on the narrative of Ma Kurukulla is that Buddhism portrays her standing on Maheshvara and his consort. It is a flawed interpretation. It is not Maheshwara and his consort that Ma Kurukulla is standing upon but Rahu as explained in previous chapters. Lesser known fact to the public is that the Vajrayana Buddhism also worships “Maheshwara Buddha” and prescribes ‘Maheshwara Buddha empowerment’. But the Maheshwara Buddha is kept secretive because he is Lord Shiva himself, just like Akshobhya, Vairochana are Lord Shiva himself where in the former, he is the Shiva of Tara Shakti and in the later, the Shiva of Vajra Vairochani or Chinnamasta.
So, there is no rational of Ma Kurukulla standing upon Maheshwara because Buddhist themselves revere Maheshwara Buddha. So how can a deity they worship stand upon the very ideology that they follow, the doctrine of Buddha. In ‘Siddha Dharma’, Mahakali stands upon Lord Shiva because it means that Mahakali when subtracted from Mahakala turns Mahakala into a corpse but Buddhist ideology doesn’t explicitly mention that Kurukulla is the consort of Maheshwara Buddha.
‘Siddha Dharma’ explicitly mentions that the consort of Ma Kurukulla is Swatantra Bhairava and she stands on Rahu not because her consort is Rahu but because she was invoked by Lord Vishnu because of the demonic act of Rahu and to subdue daityas from depriving them of amrita.
Therefore, the ‘Siddha Dharma’ believes that narrative of such only disturbs the harmony between Buddhism and Hinduism which has always co-existed peacefully. Such acts should always be subjugated like the subjugation of Rahu by Ma Kurukulla.
Kurukulla & Vipasha (Vyasa River)
At a time when Devarishi Vyasa was journeying through Himalaya to undertake extreme penance, during the testing time of exhausation and weakness, through divine grace, he had the blessing of Kurukulla in form of Vipasha (the one who frees one from all bonds).
As per Siddha Dharma, Kurukulla with her enourage of yoginis in a divine play with her Bhairav were engrossed in a dance in Himalaya when Deva Rishi Vyasa approached the area. When yoginis noticed that Rishi Vyas was afflicted with mental woes and physical exhaution, out of compassion guided Rishi Vyas to do prayers to supreme Dakini Kurukulla as Vipasa to free himself from these suffering.
When Devarishi was finally blessed by Vipasha, upon his request, Kurukulla made her Vipasha shakti available to all in form of river Vyasa or vipasha which flows from Vyasa Kunda in Himachal Pradesh India. One can read more about it in article on Vyasa Vipasha
Kurukulla and Vajra Mandala
As per ‘Siddha Dharma’, ‘Vajra Mandala’ is a parallel universe that exists somewhere in the universe where all the ‘Siddhas’ reside. The ‘Markandeya Purana’ mentions that Mahasiddha Markandeya Nath had first hand witnessed the dissolution of the earth and then the new creations. The ‘Siddha Dharma’ believes that he witnessed the whole act from Vajra Mandala.
The ‘Siddha Dharma’ also believes that she is one of the protectors of Vajra Mandala along with Vajra Vairochini, Vajra Yogini, Vajrika etc. For a Siddha to enter into the ‘Vajra Mandala’, one must first receive the blessings of one of the goddesses mentioned above.
The legends of ‘Siddha Dharma’ reveals that Devaraj Indra wanted to enter Vajra Mandala but he was refused by Vajra Vairochini and he then attacked her with his Vajra but in vain, the vajra broke and he then had to return back.
Kurukulla a dakini from Uddiyana Peeth
According to ‘Siddha Dharma’, the Uddiyana Peeth that is popularly referred is the land to the northern countries from Pakistan like Afghanistan, Iran, Kazakhstan, Uzbekistan, Turkmenistan etc. These areas are called Maha Uddiyana. The Buddhist tantra says that Ma Kurukulla hails from Uddiyana Peeth which is not supported by ‘Siddha Dharma’.
As per ‘Siddha Dharma’, the place Kullu is believed to have been named from Kulluta Mandala and Kulluta Mandala from Ma Kurukulla. Kulluta Mandala is the physical hidden land that is in northern side of Himachal Pradesh. ‘Sharda Mandala’, ‘Kulluta Mandala’ and ‘Kamarupa’ are three main centres of Kaula tantra. Out of which ‘Kulluta Mandala’ is ruled by Ma Kurukulla.
As per ‘Siddha Dharma’, the Dakinis of Uddiyana Peeth once asked Ma Kurukulla to be their ruler because nobody were willing to be linked with Dakinis. Ma Kurukulla and the whole Kaulantak Peeth have never ever discriminated between devta and danavas, Mahasiddha Shukracharya Nath and Mahasiddha Brihaspati Nath, Satwa, Rajas and Tamas. Therefore, Ma Kurulla willingly accepted their offer and she was then called as Dakini from Uddiyana but here original place as Uddiyana Peeth is not correct.
Kurukulla and her Vahana (vehicle)
As per ‘Siddha Dharma’, Kurukulla is the enchantress of the three world and all ten directions. She has the power to enchant any sentient being anywhere in this universe irrespective of direction and corners. Therefore, there are basically three forms of Kurukulla which covers up all the ten directions and the whole universe i.e. ‘ Jalawasini’, ‘Thalawasini’ and ‘Akashwasini’ Kurukulla.
The whole universe if explained from the view point of any individual it is saturated to three places. The first is the Patala loka or the loka below the land surface. It is represented by water or ‘Jala’. The second is the land or the prithvi loka or ‘Thala’. The third is the place above the land and everything beyond or the ‘Akasha’. So she has three different forms to cover up the whole universe so each three different forms have their own vahana. Therefore, she has three vahana. The three vahana explains the nature of Kurukulla.
Jalwasini Kurukulla and her vahana
“Jalawasini Kurukulla’ is she who resides in water or patala loka. Through this form, she enchants all the beings and organism of the patala loka or the places below land surface. So ‘Siddha Dharma’ reveals the vahana of ‘Jalawasini Kurukulla’ to be fish.
Fish is by nature ‘Rajasic’. The nature of fish is playfulness. Therefore, the vahana of water residing Kurukulla is fish because she is like the fish herself, beautiful, playful and attractive. She causes the playfulness in every sentient being.
Within the ‘Jalawasini Kurukulla’ she has three different forms based on her mode of nature. Satwa, Rajas and Tamas. The vahana of ‘Satwa Jalawasini Kurukulla’ is the white fish, the vahana of the ‘Rajasic Jalawasini Kurukulla’ is the red fish and the vahana for the ‘Tamas Jalawasini Kurukulla’ is the blue fish.
Thalawasini Kurukulla and her vahana
‘Thalawasini Kurukulla’ is she who resides in land or prithvi. Through this form, she enchants all the sentient being and organism who resides in the land. Therefore, ‘Siddha Dharma’ reveals her vahana to be Bear.
Bears are also believed to be more rajasic then tiger or lion because of its extreme fondness for honey. Bears are honey lovers. Honey is a rajasic item because it is made from the flower extract. The honey bees extract the sweetness from the flowers and then it increases the concentration of the sweetness to make it honey. The bear is the lover of honey. Bear is the epitome of rajas.
Within the ‘Thalawasini Kurukulla’, she has three different forms based on her mode of nature. Satwa, Rajas and Tamas. The vahana of ‘Satwa Thalawasini Kurukulla’ is the white bear, the vahana of the ‘Rajasic Thalawasini Kurukulla’ is the red/brown bear and the vahana for the ‘Tamas Thalawasini Kurukulla’ is the black bear.
Akashwasini Kurukulla and her vahana
“Akashwasini Kurukulla’ is she who resides in the space above earth or akasha. Through this form, she enchants all the beings and organism of the Akash loka and many other lokas. So ‘Siddha Dharma’ reveals the vahana of ‘Akashwasini Kurukulla’ is the swan.
Swan is epitome of purity and beauty among the birds. Firstly the swan is considered to be the soul itself in spiritual terms. Furthermore, swan is also considered to be very rajasic in nature like that of Kurukulla because it has the ability to separate milk and water. It only takes the milk and not the water. This is virtue of swan that makes it the vahana of ‘Akashwasini Kurukulla’.
Within the ‘Akashwasini Kurukulla’, she has three different sub- forms based on her mode of nature. Satwa, Rajas and Tamas. The vahana of ‘Satwa Akashwasini Kurukulla’ is the white feathered swan, the vahana of the ‘Rajasic Akashwasini Kurukulla’ is the red feathered swan and the vahana for the ‘Tamas Akashwasini Kurukulla’ is the black feathered swan.
Lastly, in the form of ‘Vipasa’ her vahana is revealed to be ‘Jujurana'(Tragopan) and in her Dakini form, she has no vahana.
Shree Kurukulla Sukulla Prabhat Stuti by Ishaputra
।। श्री कुरुकुल्ला सुकुल्ला प्रभात स्तुति।।
शुभप्रभातं सुप्रभातं कुरुकुल्ला देव्यै नम:
नमस्कारं नमस्कारं सुकुल्ला दैव्यै नम: ।
(Auspicious morning) x 2, salutation to Shree Kurukulla devi
Salutation again and again to Sukulla Devi)
शान्तिं प्रयच्छ मे! ज्ञानं प्रयच्छ मे!
ऋद्धिं प्रयच्छ मे! सिद्धिं प्रयच्छ मे!
(Devi, bestow me Peace, bestow me wisdom,
Bestow me prosperity, bestow me perfection)
धनं-धान्यं, भोगं-मोक्षं, यशं देहि मे!
नमस्कारं नमस्कारं सुकुल्ला दैव्यै नम: ।
(Bestow me wealth and abundance, enjoyment and salvation, bestow me glory,
Salutation again and again to Sukulla Devi)
शुभप्रभातम सुप्रभातम कुरुकुल्लादेव्यै नम:
नमस्कारं नमस्कारं सुकुल्ला दैव्यै नम: ।
(Auspicious morning) x 2, salutation to Shree Kurukulla devi
Salutation again and again to Sukulla Devi)
क्लीं क्लीं ह्रीं ह्रीं ऐं हुं रक्त तारायै नम:
तोतले तुरे तारे तरले कुलनायिके,
(kleem kleem hreem hreem aim hum rakta tarayai namah)
Totle ture tare tarale, the head of kulas)
कल्याणं कुरु देवी सौंदर्य रूपवर्धिनी
नमस्तुभ्यं ईप्सितप्रदे सर्वकामप्रदायिनी,
(Devi bless us with welfare, maximising our beauty and complexion,
Salutation I offer to you, the fulfiller of every wishes and desires)
त्रैलोक्यविजयिनी देवी सर्वमुग्धे नमो नम:,
वर अभयदात्री देवी सर्वदा सुमंगलकारिणी,
(Salutation to Devi, the enchanter of the three worlds,
Giver of boons and fearlessness, Devi always bestows auspicious works)
नमो नमो कुरुकुल्ले सर्वदुःख विनाशिनी
अनंता अक्षरा नित्या महाकौतुककारिणी,
(I salute Kurukulle, the destroyer of all forms of miseries,
She the Infinite, immortal, Eternal, the cause of all magic and miracles)
अकालमृत्यु प्रशमनी सर्व शत्रु निवारिणी
त्राहि माम कुरुकुल्ले! सुकुल्ले नमोस्तुते!
(Destroyer of untimely death, pacifier of all enemies,
All hail Kurukulle, Sukulle, I offer salutation to you)
सामर्थ्य शक्ति प्रदायिनी पुष्प धनुधारिणी
श्री कामकला देवी कालकालेश्वरी नमो नम: ।
(Giver of abilities, she holds bow made of flowers,
Shree the master of desire, I offer salutation to kalakaleshwari)
नमस्कारं नमस्कारं सुकुल्ला दैव्यै नम:
शुभप्रभातम सुप्रभातम कुरुकुल्लादेव्यै नम: ।
(Auspicious morning) x 2, salutation to Shree Kurukulla devi
Salutation again and again to Sukulla Devi)