There are several traditions within the kAlI-kula that associate kAlI with various animals. There is the polytherocephalous guhyakAlI whose upAsana is laid out in the guhyakAlI section of the mahAkAla saMhitA. There is secret vidyA of chAmuNDA as vR^ischikodarI where the fierce and skeletal goddess is worshiped with a scorpion on her belly. But one of the least known is the vidyA of the vulture-eared bhadrakAlI or gR^idhrakarNA that is expounded in the 8th paTala of the pheTkArinI tantra.
adhunA shrotum ichChAmi gR^idhrakarNA manuM shiva |
gR^idhrakarNA manuM devi kathayAmi shR^iNu priye || 8.1 ||
The goddess said: Now I wish to hear about the gR^idhrakarNA incantation. shiva said: Hear O beloved, I will narrate to you the gR^idhrakarNA incantation.
gR^idhrakarNA padaM choktvA virUpiNi padaM tataH |
lambastani padaM pashchAd mahodari padaM vadet || 8.2 ||
Having said the phrase gR^idhrakarNA one says virUpINi thereafter. Then lambastani and thereafter one says the phrase mahodari.
utpAdaya padaM bhUyas tathaivopari devi cha |
padAny etAni vIpsAyai vadet tan mantram eva cha || 8.3 ||
After that O goddess is the phrase utpAdaya. This mantra is verily comprised of these phrases.
vahni-jAyA padaM choktvA tato mantraM japed budhaH |
ayutaM mantra-siddhyarthaM mAtR^ikAnyA satatparaH || 8.4 ||
The intelligent [mantravAdin] says the “wife of fire” phrase thereafter while doing japa of the mantra. For the purpose of the siddhi he must repeat the mantra 10,000 times, one after another; literally as a daughter follows her mother. [OM gR^idhrakarNA virUpiNi lambastani mahodari utpAdaya svAhA ||]
pippalAdo muni-shreShTho nivR^ich Chanda udAhR^itam |
svayam eva tu pa~nchA~Nga bhadrakAlI tu devatA || 8.5 ||
The famed pipplAda it the seer of the mantra; nivR^it is said to be its meter; you verily are the five limbs of the mantra deployment and you as bhadrakAlI is its deity.
atiraudrI mahAdaMShTrA kR^ishA dIrghA kR^ishodarI |
pramattanayanA shUrA dIrghaghoNA madAnvitA || 8.6 ||
snigdha-gambhIra-nirghoShA nIla-jImUta-sannibhA |
bhrukuTyAgnIva saMdIptA mahAvadana-bhIShaNA || 8.7 ||
daShTauShThA kopa-tAmroShThI rakta-dIrgha-tanUruhA |
trishUlair-ugra-dor-daNDA nara-kITapalAshinI || 8.8 ||
atiraktAmbarA devI rakta-mAMsAsavapriyA |
shiromAlA vichitrA~NgI pibantI shoNitAsavam || 8.9 ||
nR^ityantI cha hasantI cha pishAcha-gaNasevitA |
pishAcha-skandhamAruhya bhramantI vasudhAtalam || 8.10 ||
sha~Nkarasya mukhotpannA yoginI yogavallabhA |
itthaMbhUtA bhadrakAlI mAtR^ibhiH parivAritA || 8.11 ||
Extremely fierce, with great fangs, thin, tall, slim-bellied, with wanton eyes, valiant, with a long nose, flushed with liquor, a smooth, deep voice, of the complexion of a deep blue cloud, with fiery frowning brows, blazing, with a great terrifying mouth, biting her lips, with lips red with wrath, with aroused body smeared with blood, hold a trident in her fierce staff-like arms, eating human flesh, the goddess covered with blood, delighting in blood, flesh and rum, with a garland of heads, with awesome limbs, drinking a libation of blood, served by piShAcha-s who are laughing and dancing, mounted on the shoulders of a pishAcha and wandering on the earth’s surface, one who has emerged from shiva’s face, the yoginI and the mistress of yoga, so is bhadrakAlI surrounded by hosts of mAtR^i-s.
dhyAtvA samyak samArAdhya mantra-kAryaM samArabhet |
dhUmAvatyAsh cha yat proktamanayA cha tadAcharet || 8.12 ||
Having thus completely visualized and worshiped [the devI] one begins the mantra practice. O dear one performs the rite as it was laid out in the dhUmAvati section (paTala 7 of the pheTkAriNI tantra).