Student:
Gurudeb, Pranam.
Gurudeb:
Yes, my son, tell me.
Student:
Given the current situation of the world, especially the state of India, we feel there is no refuge other than chanting the name of the Lord. That is why, today, we would like to hear from you about "Kali Kulluka."
Gurudeb:
Oh, yes. Some boys have been calling me repeatedly to ask about Kulluka. You see, most people don't have a clear idea about Kali. The word "Kali" comes from "Kal." "Kal" means death—it means death is standing right in front of you. The suffix "i" is added to "Kal" to make it "Kali," so that it sounds sweet. But the truth remains: from "Kal" comes "Kali."
Gurudeb:
One must truly understand Kali. As the saint Ramprasad said: "My Dharma and Adharma took a fierce form, In the field of merit, I dug a well, From that well emerged the water of time, the dark beautiful one."
Gurudeb:
From this, one can understand what Kali is. He explained it beautifully. If one listens with an open heart: he dug a well in his "Kali-field" using a spade. What did he find in that well? He found "Kal-jol" (the water of time/death), yet she is "Kal-monorama"—so beautiful to behold.
Student:
So beautiful. The Mother's face is so beautiful.
Gurudeb:
Yes, she is beautiful and attractive. She draws people toward her. Now, regarding "Kulluka"—we perform two types of worship. True Tantric worship is rare nowadays; there are hardly any people left who can perform it. The Kali Puja we see in households or neighborhoods today is essentially performed like Durga Puja. Priests have turned it into a standard festival. They have removed the true essence of Kali. You won't find the necessary elements of a real Kali Puja there.
Gurudeb:
Regarding "Kali Kulluka"—there are Tara and Kali Kulluka, often called "Chinna Kulluka." "Kul" refers to maintaining the lineage or tradition. The Mother is very pleased with those who uphold their "Kul." We have three "Kuls"—the maternal lineage, the mother's side, and the father's side. Along with these, there is the "Gurukul"—the lineage of the Guru from whom one takes initiation. One must follow the path the Guru has set.
Gurudeb:
For example, my Guru, Bamdev Baba (Bama Khyapa), used to live in the cremation grounds (Shmashan). I also stay in the Shmashan. But a true saint is one who is equally present and at peace in both the Shmashan and the household (Samsar). That is a real Sadhu. Ramakrishna said this, Bamdev said this—they all did.
Gurudeb:
Now, regarding the Kullukas of Kali, they are:
Gurudeb:
Kullaye Namah
Gurudeb:
Kurukullaye Namah
Gurudeb:
Birodhanyaye Namah
Gurudeb:
Biktachittaye Namah
Gurudeb:
Nilaye Namah
Gurudeb:
Diptaye Namah
Gurudeb:
Ghanaye Namah
Gurudeb:
Balakaye Namah
Gurudeb:
Ugraprobhaye Namah
Gurudeb:
Matraye Namah
Gurudeb:
Mitaye Namah
Gurudeb:
Mudraye Namah
Gurudeb:
These are the Kali Kullukas. She is called "Chinna Kulluka." Think of a flower with many petals; as the petals fall away one by one, only the core remains. Similarly, the Mother has her "Chinna Kulluka." Kali worship is extremely difficult. People think it's easy, but her energy is equivalent to a billion suns. Who can truly worship that? Much of what we see today is just pretension and fraud.
Gurudeb:
Furthermore, the Brahmins who perform Kali Puja often perform funeral rites (Shraddha) as well. One cannot perform Kali Puja after handling funeral matters. Other Pujas might be okay, but not Kali. Kali Puja belongs to the Kapalikas and the Tantrics. It is not meant for public display.
Gurudeb:
I will tell you a small story. In Varanasi, there was a great devotee of Kali. The local boys insisted he perform a public Puja because the idol had arrived. But he was a heavy drinker and was intoxicated at the time. When they dragged him there, he said, "I have already done the Puja. Go and see, all the flowers from my tray have already fallen at the Mother's feet." The boys didn't believe him and beat him up. They dragged him to the temple by force. When they arrived, they saw that indeed, the tray was empty and all the flowers were at the idol's feet.
Gurudeb:
Even then, they remained skeptical. The devotee became furious. He took the sword from the Mother's hand and said, "Do you want to see if I've worshipped her?" He struck the idol's feet with the sword. Suddenly, blood began to gush out from the stone. It is said that those who witnessed that event had no descendants left in their lineage to even light a lamp. That is why we say: do not play with Kali Puja. The domestic Puja performed by priests is one thing, but if a true Tantric Puja is performed, no one should interfere. It can be dangerous.
Student:
So, when he said "I have already performed the Puja," he meant he had done it through his meditation while sitting elsewhere?
Gurudeb:
Exactly. He was outside, but the Mother was in the temple, and the Puja was already complete. It's a true story. When they forced him, his anger revealed the Mother's power. That is real worship. It's not about sitting on a throne and chanting "Hring, Shring, Phat."
Student:
So a person who performs Kali Puja shouldn't perform other funeral-related rituals?
Gurudeb:
No, it is "Pret-karjya" (work of the dead). It is forbidden. If a Brahmin does that, he loses the right to worship Kali. What people do at home today isn't really Kali Puja; it's just a version of Durga Puja. A true Tantric Kali Puja would be too intense for a household; it would destroy the house within a year. It belongs in a temple where the Mother is established.
Gurudeb:
Let me recite the Dakshina Kalika Stotram for you:
Gurudeb:
(Gurudeb recites the Sanskrit Stotram) "Om Kreem Sadhumati Mahachandi... Jayadevi Jagat-dhatri... Kali Bhrim cha Maheshi... Jayanti Mangala Kali... Sarva Vighna Hare Kali Namaste Bhairava Priye..."
Gurudeb:
This is the Kulluka. These are like the petals of the Mother. As I said, Kali, Tara, and Chinna Kulluka are essentially one. Kali worship is not cheap. People are suffering today because of how they treat these rituals. In the old days, the rule was that as soon as the sacred thread was cut, the idol had to be immersed. You couldn't keep the Mother in a pandal for days. But now, people keep her for three or four days for public viewing.
Student:
And we are suffering the consequences of that.
Gurudeb:
Yes, and you will suffer more. This is just the beginning. Look at how people live—lying, cheating, and fraud. The Mother has turned her face away from humanity. The doors of the temples are closing because of the injustice and the deception. Mother strikes slowly, but when the cup of sins is full, she strikes hard.
Narrator:
(The Guru drinks water)
Student:
Gurudeb, you predicted long ago that this situation would come—the physical, metaphysical, and divine sufferings.
Gurudeb:
All three are happening now. While people are dying, some so-called Tantrics are busy performing malevolent rituals like Maran and Vashikaran. They aren't humans. Mother will deal with them first, and their end will be terrible.
Gurudeb:
I have recited the Mother's qualities, but even Lord Shiva with his five heads could not fully describe her. If I try to explain her with my one mouth, it would be a pretension.
Student:
But people and priests do it anyway.
Gurudeb:
They do it, and they will perish. If one rotten potato is in a sack, it rots the whole lot. That is our situation.
Student:
Gurudeb, we have one request. Please pray to the Mother for the world. Pranam.
Gurudeb:
Pranam, my son. Pranam.