“Kamakhya is not merely a kshetra of devotion — it is the seat of severed worldly desire, the altar of Mahamaya / Mohamaya, and the silent witness to cosmic rebellion and realignment. In this first revelation of Kamakhya Tattva Bodha, we return to the root of her name: Kama-Akhya — the narration of Kama himself — and uncover how the annihilation of lust became the soil for the rise of a Shakti Peetha. What was truly burnt on that mountain was not just Kama, but the illusion that even gods could act outside karma.”
Kamakhya – Kama-akhya – The Narration of Kama Deva
This forms the very root of this kshetra, and it is from this point that the mahattva (greatness) of Kamakhya is to be understood.
Let us now return to the historical narration—
Although Vidhi and Vishnu had assumed their respective roles in creation, Shiva was not inclined to accept His part, as He preferred to remain absorbed in His own Self. What could grant more bliss than Shivananda itself? Hence, He continued to abide in that supreme state, uninterested in worldly engagement.
At that point, Kamadeva was summoned by Vidhi to disturb Shiva using his powerful Panchabana (five flower arrows) and ikshu-kodanda(sugarcane bow). Kamadeva accepted the task and proceeded to Kailasha.
(It must be noted that Vidhi did not summon Kamadeva out of concern for the world. Rather, he sought revenge on Shiva, who had once laughed at him when Kamadeva, newly empowered with the ability to captivate even the Trimurti-s, had dared to mock Vidhi himself. For this reason, the worship of Vidhi is considered forbidden and has been erased from sacred practice, as it gives rise to a base ego within men.)
Returning to the main narrative—
When Kamadeva arrived at Kailasha, the intense Rudra-tejas (fiery energy of Rudra) instilled fear in him, causing hesitation.
(Why is this Rudra-tejas so fearsome, and why would Kama be intimidated? It is because Rudra Bhagavan is the pratyanga-devata of Surya Bhagavan. Just as the naked eye cannot behold the blazing sun, so too is the brilliance of Rudra unbearable — the manifestation of divine consciousness in its true form itself.)
While awaiting Shiva’s awakening, Kamadeva observed Nandi Bhagavan, who also remained deeply immersed in meditation.
(Though Nandi carries a portion of Rudra-amsha, Kamadeva felt no fear toward him. Why? It must be understood — Swamy is Swamy, and bhakta is bhakta. A devotee, no matter how elevated, can never be equated with the Bhagavan. One’s attitude toward the Divine must always be rooted in bhakti alone.)
Kamadeva marvelled at the courage of Nandi Bhagavan, who sat in such close proximity to the blazing presence of Shiva. Meanwhile, Kama began directing his influence toward all beings in the vicinity — siddha-purusha-s & their consorts, all the creatures including deer, peacock were affected, engaging in amorous and conjugal acts. The intent was to subtly awaken sexual desire within Shiva through these surroundings.
Eventually, Shiva and Nandi Bhagavan emerged from meditation and went for a walk. Kamadeva waited in anticipation, hoping for signs of success. However, neither was moved by the sight of sensual activity. After their walk, they returned to Kailasha and re-entered meditation.
Kāma Deva stood in astonishment. How could a being remain unaffected by sexual desire? Leaving aside Shiva — for He is Rudra Himself — how was even Nandi untouched by such influences?
(This is the mahima — the supreme glory — of Shiva. Kama can never touch Him or his ardent devotees.)
Kamadeva returned to Vidhi and reported the incident, expressing both awe and fear over continuing the mission.
Vidhi, however, urged him to proceed and declared that he himself would undertake tapas for a few hundred years to propitiate Mahamaya to support this endeavour.
(It is to be noted that even Brahma Deva had to perform severe penance for centuries, renouncing hunger and sleep — a reminder to sincere devotees not to fall into delusions or fantasies that distract from the path under the title – simply you shall earn the grace of bhagavan. Mark my words, if you cannot simply become a crorepati, you cannot simply earn something that worths more than countable & uncountable crores of money!)
While Vidhi entered deep tapas, Kamadeva continued his efforts — stimulating the beings around Kailasha to engage continuously in sensual acts, hoping that someday Shiva might be stirred.
But no — neither Shiva nor Nandi was affected.
Eventually, Vidhi, having attained the boon of Mahamaya, summoned Kamadeva once again and instructed him to shoot his arrows at Shiva directly without hesitation, assuring that She would take care of the rest.
Emboldened and strengthened, Kamadeva returned to Shiva and released his arrow. The very moment it was shot, Shiva was enraged and reduced Kamadeva to ashes instantly.
That very mountain where this event occurred is now known as Bhasmachala.
As Kamadeva was engaged in a daring mission — one that had been ordained by Vidhi (Brahma Deva) himself, and undertaken in alignment with the will of Amba Mahamaya — a question arises: Why was he not protected from the wrath of Shiva? Why was he not saved, either by Brahmadeva or by Mahamaya herself?
According to interpretations often found in modern devotional texts and podcasts, it might be expected that Mahamaya should have appeared instantly to shield Kamadeva from Shiva’s wrath, especially considering that the mission had not been undertaken for his personal gain, but for the sake of the world — for loka-kshema (the well-being of all beings. She can even destroy Shiva & shall create another!).
But still — he was not saved.
Let us now see why.
What truly turned to ash on that sacred mountain was not just Kama — the god of desire — but the illusion that even divine beings can act outside the bounds of karma.
Kamakhya is not merely a goddess of fertility or passion, as the modern mind often imagines — she is the force that burns false desire at its root.
This kshetra, born from the ashes of uncontrolled longing, stands as a silent reminder that even the boldest ambitions and cleverest manipulations — even when masked as divine missions — will fall before the unwavering fire of dharma.
Kamakhya is the goddess who allows karma to complete its course — without sentiment, without partiality, and without compromise. Those who seek her must come not with fantasy, but with fire in the heart, readiness for truth, and a willingness to be broken — so that they may be rebuilt.
Thus, the Kamakhya Tattva Bodha continues…
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