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Kerala Shakthi Pooja All Tantragams Converge Here, Kannur (2025)

14/09/2025

The more sincerely we worship Kali in her true path, the more naturally devotion to other deities will arise within us.

Let us put it the other way around: if you have deep devotion and surrender to Krishna, Shiva, Ayyappa, or Murugan, the root cause of that is the ancestral vibration of the Kali mantra within you.

Our forefathers set the people of Kerala in such a way.

Without offering her either wine or blood—or without satisfying her in some form or another—it is not possible to awaken the power within us. Those who do so are transformed into the strong and the valiant—whether as individuals, as families, as communities, or as entire societies.

Only when this truth is lived does every Janmashtami become complete.

Wishing everyone a blessed Sri Krishna Jayanti. 🌺

05/09/2025

Happy Onam To All

15/08/2025

Happy Independence Day

02/08/2025

Political Priesthood

1. Sabarimala – Thantri Kandararu Rajeev stated:

> "There is no such thing as the 'living samadhi' (jeeva samadhi) of Ayyappan at Sabarimala. Only Shasta is present there. The story of a jeeva samadhi is fabricated."

2. Guruvayoor – Thantri of the Chennas family gave a sworn affidavit:

> "The story that Adi Shankaracharya came to Guruvayoor is fictional. It did not happen."
(This was said in the context of resisting changes to the temple's traditional rituals like the Udayasthamana Pooja.)

What is the purpose behind both these statements?

It was Swami Vivekananda who once remarked that Kerala was a lunatic asylum, a statement we now have to hear echoed in a more subtle form. Back then it was about casteism, now it is about the right to worship. What was once gained through force and fear, is now seized through political Brahminism.

Hindus today must first engage in battle not against political Islam, but against political priesthood within. For at the core of Brahminism, Christianity, and Islam is the same concept: priestly control. The notion that "we alone are the rightful mediators of the divine."

Before pointing fingers at others, Hindu organizations must remove the log in their own eye, as the saying goes, before trying to remove the speck in someone else's. Just as political Islam has swallowed governance systems, political Brahminism has consumed Hindu organizations from within.

So what’s the way out?

One path is to go back and read Chattampi Swamikal’s writings in classical Malayalam.
Another is to free oneself from fabricated legends.

Let us understand certain truths:

The sage Bhargavarama (Parashurama) taught his vidya to the local indigenous people of this land. He did not gift this land to anyone, contrary to popular belief. (Ref: Chattampi Swamikal – Pracheena Keralam)

According to the Sri Vidya tradition passed down through him, anyone established in this lineage may perform Bhuvaneswari Pooja and Shakti worship in the Panchamakara tradition. Those who have progressed further can perform Sri Chakra Navavarana Poojas with the Panchadasi mantra.

Through such samhara-krama worship and intense practice, the jeeva samadhi state is attained—this is what lies at the foundation of most Kavus (sacred groves) in Kerala. The Sri Chakra is often installed above the samadhi of the guru, by the disciples.

This practice continued even into recent times.

In the past, over these samadhis, the worship of Krishna or Kali was integrated, and over time—through continued lineage—the presiding energy transformed into the regional deity. This is how Kali Kavus, Krishna temples (like Guruvayoor, Ambalapuzha), and Ayyappa temples (like Sabarimala) evolved in Kerala.

That’s why we still see the presence of Sri Chakras, offerings involving animal sacrifice, liquor, and meat—and worship of a very intense Shakti.
Most deities in Kerala Kavus are the living energy of yogis. The main installation is placed above that. Even communities such as the Nayadis had access to and maintained this Sri Vidya-based Shakta lineage.

Now enters the manipulation of Political Priesthood:

Most Kavus have now been converted into “temples.” In the process, the traditional upasakas and rightful heirs were displaced. A myth was created that Parashurama brought Brahmins from outside Kerala to conduct rituals and temple worship. This narrative was designed to establish that they alone are the rightful authorities.

But yogis, jeeva samadhis, and even festivals where multiple castes come together (like Kodungallur, Kottiyoor) never had space for outsider Brahmins.

If these people wish to be spiritual authorities, let them attain the inner experiences and bliss that result from sincere japa and dhyana. But they lack both the capability and lineage to do so.

Still, they elevated themselves by misusing Jyotishis and proclaiming superiority that no one had granted them.

Consider these:

How did the myth originate that one doesn’t die if immersed in Shakta practice?

What’s the meaning behind “replacing gold with flowers to complete karma” —a practice widespread in Kali and her retinue’s worship?

Further, accusations were leveled against Sri Vidya upasaka acharyas who consecrated Sri Chakras in Kavus. These accusations often targeted Shankaracharyas who, having clashed with priesthood, left Kerala.

If one calculates the actual lifespan and works of Shankaracharya, there wouldn’t be enough time for him to consecrate all the temples attributed to him. So the claim that he installed most of Kerala's Sri Chakras is a myth.

Another claim is that with his installation, the fierce forms of the Goddess (with sacrifice, Kaula rituals, etc.) were replaced with serene forms.
If this were true—isn't the intention behind it clear?

The process is always the same:

Convert everything first to Shaiva.

Then gradually shift it to Vaishnava.

Finally, bring it under the priestly council's control.

The recent statements by two leading Thantris are just a continuation of this game, disguised under different garbs for political gain.

Let Kerala's Kuladharmis come forward with clarity.
Let them uphold sincerity toward their ancestors.
Let them resist aligning with political priesthood.

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28/07/2025

“One must fertilize the roots before expecting a tree to grow strong”
— This is said to be a fundamental agricultural principle…

What the Tamil Nadu BJP has done…
And what the Kerala BJP has forgotten…
Is exactly this principle.

Yesterday, we witnessed some of the most beautiful manifestations of that thought in Tamil Nadu.

Today, I came across a post that made me think:

If so, in Kerala, that place must be… Kodungallur, right?

Politically speaking,
Where was the Malayali misled from his true path?
Where did he forget his innate self-awareness?
Where does his soul lie dormant?
Where was his heritage lost and stolen?
Where does the deeply rooted Hindu cultural consciousness of the Malayali lie buried?

Take him back to that very place…
And then, redefine the politics of today.

Isn’t this exactly what needs to be done in Kerala —
Through Cheran Chenguttuvan,
Through the town of Muziris,
Through the memory of the very place where India’s first Islamic and Christian religious preachings took root,
Through the worship of Kodungallur Amma,
With Narendra Modi as the brand ambassador —
This is the very step BJP must take in Kerala.

If we are to implant a new political order in the minds of Malayali children,
Amidst the slogans of Communism, Socialism, and the CPM-Congress ideology,
Then we must awaken the spiritual glory of the Chera dynasty
— The equality and freedom realized through Kali worship —
Which CPM’s communism and Gandhi’s nonviolence have slyly stolen and repackaged.

It is from Cheran Chenguttuvan, the most illustrious king of the Chera dynasty,
That our spices — pepper, turmeric, and aromatic herbs — reached Europe, Greece, and Egypt.
Ruling Kerala under the protection of Sri Kurumba,
Comparable to the revered Shiva of Thiruvanchikkulam,
Was indeed a blessing of the Goddess.

It was after slaying Darika, for her beloved deity,
That Sri Bhadrakali was installed at Pulappad,
Which later became Kodungallur Temple.
It is in the soil of Thiruvanchikkulam that Kerala’s forgotten history now lies asleep.

If agriculture, music, art, language, and the excellence of our culture still inspire the Malayali even today,
That dignity did not come from Communism or Gandhism.

And it certainly doesn’t come from today’s Neo-Hindutva either.
It came from the Emperor of Mahodaya Pura.
From the south’s Padmanabha, to the north’s Mooshika dynasty,
They all stood strong because of the power of Kali worship.

Today’s Kerala politics has been built
By trampling and grinding down the history beginning with Parashurama
And the Kali worship that was the very power of our soul.

Now, you may add to this…

Let the Vedic imposition and green leaf vegetarianism stand aside.
Just visit two temples under the same Devaswom board:
Kodungallur and Chottanikkara.
Notice the stark difference in development between the two.
Here, everything is disrupted and divided by political priesthood.
One only needs to realize that truth —
And that is precisely how the nation is rising today.
That very force is both the cause of the nation's growth and the threat to its destruction.

Jai Bhavani... Jai Maha Kali.

10/07/2025

Guru Purnima Wishes

Not everyone may have a personal Guru, but the principle of the Guru resides within all.
Within us lies the natural force capable of awakening the infinite, eternal Chitshakti — the Supreme Consciousness.
When that force manifests through a human form we recognize as Sadashiva, it becomes what we call the Guru.

For most people, this Guru principle is experienced intimately through their ancestral home and the Guru associated with it.
And perhaps, in our own journey of Devi worship and blissful realization, we ourselves are a rebirth of that very Guru.

"I bow always to the divine Guru —
The embodiment of bliss and grace,
The very form of knowledge and true awareness,
Revered by yogis, healer of worldly ailments."

Wishing everyone a blessed and heart-filled Guru Purnima 🌕🙏

02/06/2025

Kerala’s Śrīvidyā Tradition
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Part – 5

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Through the Bāla Mantra, eighteen Siddhas attained realization, and they introduced the people to secret sciences like Rasāyana (alchemy), medicinal practices, and esoteric knowledge. Every food and drink consumed was ritualistically sanctified through mantra and offered to the deity, thereby preserving people's health. In this manner, Āyurveda gained its spiritual strength.

For both mental and physical empowerment and elevation, Kālī worship existed alongside the martial schools (kaḷaris). The Kuṇḍalinī Śakti, the reservoir of energy within the body, was understood to manifest as a serpent; this serpent form became the complete yogic representation of Nāga worship. Simultaneously, to protect and sustain the natural environment, the common people devotedly worshipped the fierce form of Goddess Bhadra Kālī, integrating both the Bāla Mantra and the Śrīvidyā Mantra.

The goddess Bhadra Kālī was worshipped in kāvus (sacred groves) in a way that aligned with Kerala’s ecological and natural sensibilities. This worship involved expressive rituals and practices. In the Kaula tradition, the offerings to Bhadra Kālī included substances such as liquor, blood, and guruti (ritual blood-like offerings).

The Poovan rooster, believed to carry the bloodline of the demon Dārika, was consecrated through mantra and offered to the Goddess. Though Ta**ra texts speak of offerings from eight animals, rooster sacrifice (kukkuta bali) is a unique feature found exclusively in Kerala. In accordance with the region’s climate and lifestyle, meat has a significant place in the Āyurvedic dietary regimen. Preparations like Kukkuta Lavanam (spiced chicken) and Ajamāṁsa Rasāyanam (goat meat elixirs) are all cooked with specific mantras.

“Whatever one eats, let it be first offered unto Me,” says Lord Krishna. Following that ideal, life itself was dedicated to the service of Bhadra Kālī, and depending on one’s capacity, to Kālī worship through the Śrīvidyā tradition. In every household and village, individuals lived as mantra-siddhas with exclusive rights and intimate devotion to their family deity. That is why the common people of Kerala have always been known as the sevakas—the devoted servants—of Bhadra Kālī.

20/05/2025

The Śrīvidyā Tradition of Kerala
Part – 4
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Kerala has always been a sacred land where divine sages and realized beings gathered. In almost every ancestral home and sacred grove, even today we find the samādhi mandapas (memorial shrines) of traditional Gurus. Surrounded by mountains, forests, seas, and rivers on all sides, Kerala is a serene and beautiful land. Irrespective of caste, religion, or gender, both scholars and laypeople once lived here with elevated mental and spiritual awareness. Kings, emperors, and commoners alike were adept in arts, literature, and sciences. The sacred Śrīvidyā tradition flowed deeply in the blood of these people, whether visibly practiced or silently lived. One may rightly say that the phrase “God’s Own Country” finds its origin in this truth.

Jews, Jains, and Buddhists also came here; India’s first Islamic and Christian places of worship were accepted and honored here. The natural wealth, spices like pepper and other aromatic herbs made Kerala famous across the globe. It also became known as the “Land of Coconuts.”

The ta***ic scripture proclaims that one who attends the Devī Pūjā must be considered a Brāhmaṇa in that moment—this vision is clearly upheld in places like Kodungallur, Kottiyoor, Sabarimala, and many other lesser-known sacred groves (kāvu). These are places of true equality and brotherhood, untouched by notions of caste, purity, or untouchability. Everyone is seen as a manifestation of the Goddess Kālī Herself.

Such a land must be preserved and protected. No other land on Earth has had this level of foreign contact and spiritual exchange. Though Śrīvidyā mantra sādhana is a secretive and highly selective path (perhaps one in ten thousand may qualify), its practitioners hold the responsibility of preserving the land, its people, and its sacred culture. The fame of Kerala echoed from the very lap of Mother Kālī at Kodungallur. Names like Muziris, Muchiripattanam, and Mahodayapuram gained prominence in global history.

Geographically, Kerala comprises the highland (malanāḍu), midland (idanāḍu), and coastal regions (tīrapradaśa). The highlands are home to mountains, medicinal plants, and forests. The midlands, fertile and green, are rich with coconut trees, sugarcane, mangoes, jackfruit, and black pepper. From the Western Ghats, 41 rivers flow westward, enriching the coastal regions with abundant marine life. These geographical and ecological elements created a society in mutual balance and interdependence. And behind all of this was an undercurrent of spiritual power. Every season, every festival—whether material or spiritual—was offered to the Divine. From Onam to Vishu and beyond, all were celebrated with a ta***ic worldview at their core.

**— Jinil Mukundan**

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16/05/2025

Kerala’s Śrīvidyā Tradition
Part – 3
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We have heard that Kerala was reclaimed by Parashurāma. Agastya Muni obtained this Vidyā (sacred knowledge) from Sage Hayagrīva and, along with Parashurāma, propagated it across Bhārat. The modes of worship and temple rituals that exist in Kerala today were systematized by Parashurāma himself. It is said that he received this Vidyā from Sage Dattātreya and consecrated the Kuladevī (family deity) of Kerala—Koduṅṅallūr Bhagavatī—through the Kaula path, offering a thousand pots of liquor and the blood of a thousand sacrificed roosters.

The Parashurāma Kalpasūtra is considered a foundational text for Śrīvidyā sādhana and Śrīcakra worship based on the Kaula tradition. Even today, in Brahmin families with ta***ic lineages and traditional illams (ancestral homes), Śrīvidyā upāsana and Śrīcakra pūjā continue. Most of the ta***ic families worshipped Goddess Kālī through the Kaula mārga, and it is well accepted that Parashurāma was behind this lineage too.

Later, after the great pilgrimage across India, Śrī Śaṅkarācārya ascended the Sarvajña Pīṭha in Kashmir and returned to South India. During that time, the Kālī worship rooted in the Kaula tradition was spread in Kerala by Kashmiri Brahmins. Even today, in Śākta temples across Kerala, the Piṭārakan (priestly lineage) or Aṭikaḷ (ritual specialists) are their descendants. The Mūsattu Mārs are also part of this tradition—all of them Śrīvidyā mantra-initiates.

Meanwhile, the disciples of Bhāskararāya also brought their Śrīvidyā lineage to Kerala via Rāmeśvaram. The Kaṇṇaṅṅāḍu tradition of the north and the yogic gurus from Kadri (Dakshina Kannada) were all Śrīvidyā practitioners. The Maṇattaṇṇa tradition of the east also filled the land of Kerala with the power of Śrīvidyā mantras. Due to the Kaula worship of Kālī, the deity Ayyappa of Śabarimala, the Muttappa of Parassinikkadavu, the temples of Koduṅṅallūr, and the famed "Eighteen and a half" Śākta temples all remain well known to this day.

Even the royal families—like the Chirakkal Kovilakam of Kannur, the Zamorin's palace of Kozhikode, and the Travancore royal lineage—were governed by kings and emperors who were Śrīvidyā initiates and practitioners of Śrīcakra pūjā. The poet Thunchath Ezhuthachan, who composed the Adhyātma Rāmāyaṇam Kīḷippāṭṭu, and the Devashāstra scholars of Kañḍiyūr were also Śrīvidyā upāsakas. Much of Kerala’s Śrīvidyā tradition still remains unexplored and unrecorded.

Despite the presence of so many Śrīvidyā mantra sādhakas and great yogis, we must admit there is no major temple or sanctum dedicated solely to Lalitā Tripurasundarī in Kerala—or even in Bhārat, for that matter. However, Kālī temples grounded in the Kaula tradition are well known throughout Kerala. It is beyond doubt that our ancestors worshipped the primal goddess Ādi Kālī, the first of the Daśamahāvidyās, through the Śrīvidyā path. Hence, just as there are Kashmiri and Gauḍa traditions, the Kerala tradition or Keralāchāra also came into being.

But with the growing influence of Vedic orthodoxy, the heroic and ecstatic modes of worship declined. Lalitā Tripurasundarī began replacing Kālī, and symbolic substitutes began to take the place of the actual pañcamakāra offerings. Thus, Keralāchāra slowly faded from among us—along with its prosperity and abundance.

For a while, we forgot the scriptural assertion:
"Kaulāt param na hi" — There is nothing higher than the Kaula path.

Yet the Śākta ācāryas of the new age are a beacon of hope for future generations.

16/05/2025

I got 10 reactions and comments on one of my posts last week! Thanks everyone for your support! 🎉

13/05/2025

The Śrīvidyā Tradition of Kerala
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Part – 2

Within this traditional and esoteric Vidyā, our ancestors primarily worshipped Kālī from the Daśa Mahāvidyās. However, when we hear of the Śrīchakra or the Śrīvidyā Mantra, we often limit our understanding solely to Lalitā Parameśvarī of the Mahāvidyās. This narrowing of focus might be a reflection of the decline of Kerala's once-glorious vīrārcana tradition. After all, Kālī is the presiding deity of Kalaripayattu, the martial art of Kerala. Even the Poothara (sacred altar) found in the Kalaris is a part of the Śrīchakra itself.

The Śrīchakra manifests in three structural forms: Meruprasthāra (three-dimensional), Bhūprasthāra (two-dimensional), and Kūrma prasthāra (tortoise-based). In the geographical diversity of Kerala—its hills, midlands, and coastal regions—we can see different aspects of this worship. In the Kūrma layout, we find the fierce Kurumba; in the Bhūprasthāra, Bhuvaneśvarī; in the mountains, the Karinīli worshipped by tribal women. And within the Śrīchakra itself, the upāsanā focuses on Kālī, Bhuvaneśvarī, and Tārā of the Mahāvidyās.

Kerala has long been famed as a land of Mantra Siddhi (attainment through mantra), and central to this is the Śrīvidyā Mantra. Those who practiced it were often rooted in the Kaula path and could be found across all communities and castes. Among the 18 revered Siddhars, all began their journey by attaining bāla mantra siddhi, the gateway to Ta***ic knowledge, which raised the Dravidian land to spiritual heights.

The Bhogar and Agastya traditions also passed this sacred Śrīvidyā Mantra down to us in deeply esoteric ways. Just as the mantra remains secret, so too is the worship of Ādi Kālī within the Śrīchakra. On the other hand, the more external, fierce form worshipped as Bhadrakālī—the Vētāla-slaying, Dārikā-destroying goddess—is the outward form seen in temples. This is a unique distinction of Kerala.

Kerala's Kulapāradevata (ancestral clan deity) being Bhadrakālī is the direct result of this profound Śrīvidyā-based Ādi Kālī worship. That is why we find the divine manifesting as Valiyamma and Cheriyamma, or in the forms of Jyeṣṭhā and Anujā, across various sacred groves and shrines.

In certain sacred sites, the same goddess resides in two different moods or forms within a single sanctum. In addition to Śrīchakra pūjā, Kerala preserves unique Śākta pūjā systems and yantras deeply rooted in the Śrīvidyā tradition.

Just as Bhagavān Kṛṣṇa tells Arjuna in the Bhagavad Gītā: “I shall reveal to you that Brahmavidyā which was lost among the ancients”, so too is this sacred knowledge passed down secretly, from worthy Guru to deserving disciple, within the living tradition

11/05/2025

The Śrīvidyā Tradition of Kerala
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Part - 1

It is often said—and rightly so—that the foundation of Sanātana Dharma lies in the Vedas. Yet, the esoteric truths are embedded within the Āgamas. The essence of the Vedas is encapsulated in the Gāyatrī Mantra. When a fourth, secretive pāda (quarter) is added to it, it becomes the Śrīvidyā Mantra.

This points to the fundamental idea that there exist both exoteric and esoteric paths of knowledge. Just as the Śrīvidyā Mantra is secret, so too is the Śrīchakra. This sacred knowledge originates from none other than Paramaśiva and continues to reside powerfully within the 51 Śakti Pīṭhas. It has been preserved through the unbroken lineage of Guru and disciple.

In Kerala, there are numerous temples, shrines (kāvus), and sacred spaces associated with or housing the Śrīchakra. Many royal palaces, ancestral homes, monastic establishments, and private sanctums—some well-known, some obscure—are closely tied to this powerful yantra. However, one must possess the Śrīvidyā Mantra in order to perform proper Śrīchakra worship, especially the intricate Navāvaraṇa Pūjā. Only then does one receive the adhikāra (spiritual authority) to do so.

The Śrīchakra is the yantra of the Ādiśakti Herself. Through it, the science of Ta**ra connects the microcosm of the human body with the macrocosm of the universe. The sādhaka who chants and meditates upon the Śrīvidyā Mantra must envision his own body as the Śrīchakra. The goal is to attain the non-dual (advaita) state, where cosmic energy (prapañca śakti) and consciousness (citśakti) are realized as one and the same.

Because of this, astrologers often identify Śrīchakra influences in the ancestral homes of those who have practiced Śrīvidyā. This indicates that the Śrīvidyā tradition is present across all castes and communities of Kerala. Just as the śāstric dictum states—"Kaulāt parataraṁ na hi"—"There is nothing higher than the Kaula path," we must understand that the Śrīvidyā Mantra, a supreme and elevated knowledge, was mastered by our ancestors.

The ultimate aim of Śrīvidyā sādhana is the awakening of Kuṇḍalinī Śakti and the transcendental bliss (brahmānanda) arising from that experience. This is why the Mantra is not used in general rituals or common deity worship. The focus is solely on inner spiritual realization. Those who have attained such yogic bliss are known as Ānandanāthas, and the tradition they belong to is the Nātha Sampradāya.

🔻 Jinil Mukundan 🔻
To be continued...

Kerala Shakthi Pooja All Tantragams Converge Here

14/09/2025

05/09/2025

15/08/2025

02/08/2025

28/07/2025

10/07/2025

02/06/2025

20/05/2025

16/05/2025

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