Ananda Vardhini Kali

The Origin Story of Ananda Vardhini Kali

The Meaning of *Ananda* (Bliss)

*Ananda* and the *Panchakosha* (Five Sheaths)

*Ananda* and *Avarana* Worship

Ananda Vardhini Kali is the Supreme Goddess who resides within every living being in the form of *Ananda* (bliss). As the embodiment of *Paramananda* (Supreme Bliss) herself, she blesses the seeker with boundless bliss. Since bliss represents the highest form of all attainments, the Goddess inspires the seeker to first attain the state of bliss and then remain in that state for as long as possible.

The name "Ananda Vardhini Kali" is composed of three words: *Ananda* (Supreme Bliss) + *Vardhini* (one who enhances or expands) + *Kali* (the Supreme Goddess). Thus, the combination of her name signifies that she is the Supreme Goddess who expands, enhances, and elevates the worshipper's state of supreme bliss. Kali is the Supreme Goddess dominated by the *Tamas* quality, and her fundamental path is the *Vama Marga* (Left-Hand Path); therefore, she bestows bliss through all the qualities of nature—*Sattva*, *Rajas*, and *Tamas*.

In her fundamental form, she possesses a *Rajasic* nature; however, in her *Tamasic* form, she is depicted as an angry Goddess with her tongue protruding from her mouth. In contrast, in the Ananda Vardhini form, she is depicted not with her tongue protruding, but with her tongue held in the *Khechari Mudra* within the mouth. This internal *Khechari Mudra* signifies that she is directing her consciousness toward the *Sahasrara Chakra*, indicating that she herself abides in the state of supreme bliss. Because she exists in this state of supreme bliss, she is capable of bestowing that same supreme bliss upon her devotees.

According to *Siddha Dharma*, she has two hands: one holding a lotus flower and the other a skull cup. She is depicted seated upon a lotus flower. She possesses three eyes and a crescent moon, and her complexion is deep blue. Her face is portrayed in a blissful state. Her ornaments are of a *Rajasic* nature, as bliss is the hallmark of the *Rajas* path. The Origin Story of Anand Vardhini Kali

According to Siddha Dharma, when Shumbha and Nishumbha had conquered the three worlds, the demon kings waged war against Goddess Parvati. They summoned a powerful demon named Raktabija, whose blood possessed the ability to create a replica of himself. If his blood fell upon the ground, it would repeatedly replicate itself. Every time the Goddess struck him down, more replicas would emerge from the scattered drops of blood. Their numbers multiplied to such an extent that Mother Parvati assumed the form of Kalika to battle him. She slew Raktabija without allowing a single drop of his blood to touch the ground; instead, she consumed his blood, thereby killing him in the process. She then devoured the army of demons and became enraged. She grew completely unbridled and began wreaking havoc all around. To balance her energy, Lord Shiva lay down on the ground and deliberately allowed Mother Kalika to step upon his chest. As she stepped on him, she regained her composure and stuck out her tongue.

When Mother Parvati, in her form as Kalika, calmed down, Lord Shiva playfully asked her what had happened. With deep remorse, Mother Parvati admitted that she had stepped upon Lord Shiva. Lord Shiva smiled and asked her to return to her original Kalika form.

She then transformed into her primordial form: Anand Vardhini Kali. This primordial form represents the aspect of the Goddess that resides within the *Bindu* (the point of singularity) and eternally exists in a state of bliss (*Ananda*). She remains in this state of bliss because she has become one with Shiva.

The Meaning of *Ananda* (Bliss)

According to Siddha Dharma, *Ananda* is the fundamental state of any being. In their primordial state, all objects and beings exist in a state of supreme bliss. For instance, from the perspective of existence, even a stone—though inanimate—possesses the quality of being. It exists in a state of supreme bliss—an immovable, unchanging state. To attain this state of supreme bliss, it requires nothing from this universe, for it has eternally existed, currently exists, and will forever exist in that state of bliss. Our true existence lies beyond the mind and body. Internally, we are a singular existence—nothing less, nothing more. We are as subtle as the point located within the *Sahasrara Chakra* and as vast as the universe itself. That point within the *Sahasrara Chakra* is the source of all bliss, for there, the *Kundalini* energy merges with Shiva, and we assume our primordial form—a state transcending all else—which is Bliss itself. That bliss is non-dual; there is no bliss other than that. It is the reservoir of all bliss in the universe.

There is a profound difference between the existence of a stone and that of a human being. A stone is blissful in its natural state, whereas we humans are furthest removed from bliss due to the various layers of identity within us. Transcending all forms of identity is what ultimately leads to the state of bliss. If human life consisted solely of bliss, creation would never have progressed. Bliss is something that has been concealed from humans to preserve creation. Mahamaya Herself has hidden it; yet, when She perceives that an individual is worthy of bliss, She reveals it through Her form known as "Anand-Vardhini Kali."

Bliss and the *Panchakosha*

According to *Siddha Dharma*, our being comprises multiple layers of identity and subtle bodies. These five subtle bodies are collectively known as the *Panchakosha* (the five sheaths). The first human body is the *Annamaya Kosha* (physical body), followed by the *Pranamaya Kosha* (energy body), *Manomaya Kosha* (mental body), *Vijnanamaya Kosha* (deep mental/intellectual body), and finally, the *Anandamaya Kosha* (the sheath of bliss). Since the other four bodies are concealed within the *Annamaya* body...

There is an element of bliss associated with every body. The bliss experienced by each body differs from that of the others.


There are three primary bodies associated with bliss:

The *Annamaya Kosha* (physical sheath), the *Manomaya Kosha* (mental sheath), and the *Anandamaya Kosha* (bliss sheath).


The bliss associated with the physical body, or *Annamaya Kosha*, is sexual union (*Maithuna*). Sexual union represents the highest form of bliss derived from the *Annamaya Kosha*, as well as the bliss that liberates one from it. The bliss of the *Annamaya Kosha* occupies the lowest rung on the ladder of bliss, for without experiencing this form of bliss, other forms cannot bear fruit. It is akin to climbing the first step of a ladder to reach the summit. Once the seeker transcends the bliss of the *Annamaya Kosha*, the next significant level is *Manomaya* bliss (mental bliss).


*Manomaya* bliss is categorized into forms such as comfort, prosperity, happiness, contentment, and devotion. Success in any endeavor generates inner joy, and this joy is part of the *Manomaya Kosha*. When an action gives rise to an event, bliss is generated. For instance, when a person resolves to achieve a goal and succeeds, they experience a moment of ecstasy. Like sexual union, this ecstasy is fleeting, lasting only for a few moments. Finally, there is the *Anandamaya Kosha*.


When a person rises above all the inner bodies and reaches the *Bindu* (point) located in the *Sahasrara Chakra*, the *Kundalini* energy merges with *Shiva*, and they become one. Upon this union, the individual experiences supreme bliss—a bliss that is unending, continuous, and eternal. The unity inherent in the *Bindu* constitutes true union (*Maithuna*), and the bliss experienced therein becomes true bliss. The physical union and pleasure of the *Annamaya Kosha* transform into the bliss of existence and the union of *Shiva* and *Shakti*. This ultimate form of bliss associated with the *Annamaya Kosha* is regarded as true bliss.

Bliss and *Avarana Puja*

Within us humans, there exist various layers of identity. The *Panchakosha* (five sheaths) represents the highest form of self-identification. These are the five layers that envelop our existence. Furthermore, the *chakras* within us also exist as layers. To illustrate this, let us consider the example of an onion. An onion consists of multiple layers covering its core. The core differs from the flesh because the core has the potential to generate life, whereas the flesh does not. One must peel away several layers to reach the onion's core. Similarly, we too possess multiple layers, collectively referred to as *aavaran* (sheaths or coverings).

Our *chakras*, the *Panchakosha*, the mind, and the body all fall within these sheaths. These coverings obscure the core essence of human existence. When all these sheaths are removed, an individual attains a state of supreme bliss (*Paramanand*). This bliss lies hidden within the human being, yet it is not easily attained; it requires diligent effort. It is akin to how *ghee* (clarified butter) is hidden within milk. *Ghee* cannot exist without milk, as it is the essence of milk; yet, the milk must undergo a specific process to transform into *ghee*. The essence of the entire *Siddha Dharma* and its rituals lies in removing these sheaths to attain bliss—much like the process of transforming milk into *ghee*.