Interviewer:
Gurudeb, pronam.
Guru Shyama Khyapa:
Yes, blessings, my child.
Interviewer:
We recently returned from a visit to Borgobhima Mata, one of the prominent Shaktipiths, on behalf of our Shantikunj. We have shown our viewers and listeners about Mother Borgobhima, as you have spoken about it previously. There, we noticed a significant thing—a massive sacrificial altar (yagna kunda)—and we learned that a sacrifice is performed there in honor of Saptashati. Slokas are recited there. That sacrifice is said to be equivalent to the Ashwamedha sacrifice. In our Shantikunj, you have performed the Mahamrityunjaya sacrifice. So, regarding this Saptashati, I would like to know more from you today.
Guru Shyama Khyapa:
Look, people often use the phrase "Sati Sabitri" in common parlance. Sabitri resides on the left side of Lord Brahma. As it is said, "Sabitri is on the left, Saraswati on the right." Sabitri, who is on the left, is a Mahasati (Great Sati). Now, what is meant by "Sati"? It refers to a lady who never thinks of another man, has never gone to another man, and such a thought never even enters her mind. Such women are called Sati. You might have seen or heard of Satis in Gujarat or other places who immolated themselves (Sati pratha) along with their husbands. This has been observed even in recent times. Perhaps two or three years ago, it was in the news that a woman immolated herself with her husband. Such places are then enclosed and recognized as Shaktipiths. You may have seen, heard, or read about this. That place becomes a Shaktipith.
Guru Shyama Khyapa:
Mother Kamakhya is composed of the bodies of seven such Satis. Today, Mother Kamakhya is referred to as Mahasati. If there is anything above a Sati, it is Mother Kamakhya. At Kamakhya, it is the yoni region of the Mother's body that fell, which is known as the Gauri-patta, upon which the Shiva-linga is established. So, Mother Kamakhya embodies these seven Satis. All the meditation we do here, all the work we perform, and all the good we do for people—everything is sustained by that Mahasati. Those seven Satis sustain it all. Her importance is supreme. Mahasati Kamakhya is the greatest. Whatever spiritual practices we perform, they are all ultimately received by Sati.
Guru Shyama Khyapa:
The first Sati is Mother Gauri. Mother Gauri performed intense penance at Gourikunda to attain Lord Shiva. She held a prayer garland (akshamala) in her hand—similar to the Rudraksha mala worn by Mahadev—and meditated with it. After extensive meditation, she called upon Mahadev, the god of gods, as she desired him as her husband. Today, Gourikunda no longer exists; it has been completely washed away. At that Gourikunda, Gauri meditated to attain Shiva, and pleased by her devotion, Shiva appeared to her. She then placed the Rudraksha mala from her hand around Shiva's neck. He assured her, "I accept you as my wife." You likely know the rest of the story involving Daksha Raja. Sati, unable to bear the insults directed at her husband, immolated herself in the sacrificial fire. That was Gauri. Next is Gandhari. You must be familiar with Gandhari from the Mahabharata. She was a Mahasati from the kingdom of Gandhar, who was brought here by Bhishma. When she was married to Dhritarashtra, who was blind, she voluntarily chose to live in darkness by wearing a blindfold so she would not see what her husband could not. Such was her devotion. That is the essence of a Sati. You know the story of Gandhari and Dhritarashtra.
Guru Shyama Khyapa:
Then we have the story of Shabari. Who are the Shabaris? They were a tribal group in whose home Lord Jagannath resided. Even today, during the Snana Yatra of Lord Jagannath, it is said He falls ill with a fever, and it is the Shabaris who serve and protect the temple. They are the ones who feed Him herbal decoctions. In the South, there is the Sabarimala temple, where women were previously not allowed, though that is changing now. Lord Jagannath stayed with the Shabara-Shabari for many years. As forest dwellers, they ate simple things like roots, tubers, and coarse rice, and Jagannath ate the same. Even today, the food offered to Jagannath is prepared without salt, following their tradition, as they believed not eating salt prevented certain ailments like goiter, which was common among tribals then. So we have Gauri, Gandhari, and Shabari. Next is Kirata. On the day of Shivaratri, Shiva is often worshipped as a Kirata, meaning a woodcutter. You might see an iron bangle on Shiva's foot, which is typical for woodcutters. On that day, Mother Durga and Shiva are worshipped as Kirata and Kirati. Shiva cannot exist without Kirata-Kirati, just as He cannot be without Shabara-Shabari. These are all Mahasatis.
Guru Shyama Khyapa:
Next is Mahasati Mother Matangi. She is also a great Mahasati, though not much of her history is widely documented. Then comes Krishna. Do you know who is referred to as Krishna? Draupadi is called Krishna because she recognized nothing but Krishna. Some say she had five husbands—Arjuna, Nakula, Sahadeva, and Bhima—but that is a misconception; she only ever truly sought Krishna. When she was being disrobed in the royal court, it was Krishna who provided the endless cloth to protect her dignity. She had accepted Krishna as her ultimate husband. Then there is Yashoda. Who was born from Yashoda's womb? Adyashakti Mahamaya. And Krishna was born from Devaki's womb, but they were exchanged. Krishna went to Yashoda, who became His foster mother. She was a Mahasati, which is why Krishna is called Yashodanandana.
Guru Shyama Khyapa:
Mother Kamakhya is composed of the bodies of these seven Satis. Today, you think of Brahma, Vishnu, and Maheshwara, but the Chandi Purana and Markandeya Purana state that even the four-faced and four-armed one (Brahma) meditates upon the Supreme Goddess. He meditates upon Mahasati Kunjika. Krishna Himself, who is Narayana, also meditates to keep the Mother pleased. Just as we perform rituals to attain the Mother, they do as well. Imagine how great a goddess she is that even Brahma, Vishnu, and Mahadev (Himachal) sing her praises. This is what we call the "Va" system—representing the three gunas: Rajas, Sattva, and Tamas. The Mother resides within them. Her brilliance is described as being like ten million suns. In the Chhinnamasta dhyana, she is described as being adorned with these gunas and the circular yoni, which is guarded by Brahma, Vishnu, and Maheshwara. This is found in both Chhinnamasta and Kamakhya dhyana. These are the Mahasatis. Mother Kamakhya embodies these seven Satis.
Guru Shyama Khyapa:
No original idol of Mother Kamakhya is found, but common idols often show different colors for each hand, representing the seven Satis. Without meditating on Mother Kamakhya, one cannot achieve perfection in Tantra or conquer lust (Kaam). One goes to Kamakhya to conquer desire. It is named Kamakhya because the yoni region fell there. Everyone, including Mahadev, Brahma, and Krishna, meditates on this Mahasati. When the end of the world (pralaya) arrives, even Brahma, Vishnu, and Maheshwara will not have the power to sustain the earth. This has happened many times before when the world was destroyed. The Mother is also called Aparna because during such times she did not consume even a withered leaf (parna). She alone protected existence during catastrophes. These seven Satis together form Mother Kamakhya or Kunjika.
Guru Shyama Khyapa:
Sati's body was divided into fifty-one pieces, and wherever a piece fell, a Shaktipith was established. Each one became a Shaktipith. For those of us practicing Tantra, these seats are vital for gathering spiritual power. Ideally, one should perform meditation and rituals at all fifty-one seats, but since that isn't always possible, we visit as many as we can. I have visited many such seats over the years. Our most recent visit was to Borgobhima, a significant Shaktipith where the Mother's ankle fell. All fifty-one seats are extremely powerful and spiritually perfected because they are parts of Durga's body. Interestingly, at these fifty-one seats, it is usually Dakshinakali who is worshipped rather than Durga.
Interviewer:
Gurudeb, we were listening to you talk about the Saptashati, and in this context, you mentioned the fifty-one Shaktipiths, which are closely linked. In our next episode, we will hear more from you about these Shaktipiths. Friends, as you continue to subscribe to our YouTube channel, "Gupto Sadhak Shyama Khepa," please do so even more and share and like our videos on these new topics. Pronam, Gurudeb.
Guru Shyama Khyapa:
Blessings, my child. Blessings.
Spiritual Insight
The seven Mahasatis represent different facets of divine feminine devotion and power. From Gauri's intense penance to Gandhari's voluntary blindness, from Shabari's simple forest hospitality to Draupadi's absolute surrender to Krishna—these women embody the highest form of Sati-hood. Mother Kamakhya, composed of these seven Satis, stands as the supreme Mahasati above all. The name Kamakhya itself signifies the place where desire (Kaam) is conquered, where the yoni—source of all creation—fell. That even Brahma, Vishnu, and Shiva meditate upon Her reminds us that the Divine Mother is the ultimate refuge of all beings, including the gods themselves. The fifty-one Shaktipiths, each a part of Sati's body, serve as power centers for Tantric practitioners, with Dakshinakali as the presiding deity at most of them.