The Daśamahāvidyā are ten great wisdom goddesses representing different aspects of divinity. They are considered forms of Mother Kali, the first of the Mahavidyas. These goddesses guide spiritual seekers towards liberation. They can be approached with reverence and love, or seen as symbols of inner awakening on the path to enlightenment.
The Mahavidya represent ten different aspects of the One Truth – the Divine Mother is adored and approached as 10 distinct cosmic personalities: Kālī, Tārā, Tripurasundarī, Bhuvaneśvarī, Bhairavī, Chinnamastā, Dhūmāvatī, Bagalāmukhī, Mātaṃgī, and Kamala.
Kālī
In the ten Mahavidyas, the Divine Mother reveals herself through various wisdom aspects. Among them stands Goddess Kali, the foremost embodiment of the universal consciousness beyond the confines of time and space. Symbolic of ultimate power and reality, she imparts a profound tantric lesson – the inseparable union of consciousness and its power.
Origin- The Devimahatmya vividly showcases Kali and her goddess companions bravely confronting an army of Asuras. They successfully slay two asura generals, Chanda and Munda, and Kali receives the name Chamunda.
Following this episode, Chamunda faces off against Raktabija. Raktabija bleeds profusely during the battle, causing countless new Raktabijas to emerge. Despite the desperate situation and the gods watching in despair, Chamunda fearlessly drinks the blood and crushes the young demons between her teeth. Ultimately, Raktabija is defeated and perishes as he loses all his blood.
Tārā
The Goddess Tārā, revered in Hinduism and Buddhism, symbolizes compassion and protection. In Hindu Dharma, she represents the primal female energy known as Shakti. The name Tara originates from the Sanskrit word “tar,” meaning protection. In other Indian languages, it translates to “star.” Another title she carries is “Samsaratarini,” signifying her role as the guide across the ocean of worldly existence.
Origin –During the churning of the milky ocean, poison emerged and Lord Shiva drank it to save the world. He fell unconscious due to its powerful effect. Goddess Durga appeared as Tārā and breastfed Shiva to neutralize the poison.
Tara, believed to have maternal instincts, is more accessible to her devotees. In tantric traditions, she is regarded as an incarnation of Durga, Parvati, or Mahadevi. Tārā protects those seeking enlightenment and earthly travelers.
In some belief systems, Tārā manifests in different forms, including the well-known White Tārā and Green Tārā. White Tārā is highly respected for her representation of compassion and tranquility, while Green is famous for her ability to protect and overcome obstacles.
Tripurasundarī
Tripurasundari, meaning “she who is beautiful in the three worlds,” represents a triad found in various aspects of the world. This name signifies the state of awareness known as Sadasivatattva or “I am this.”
It represents the evolution of consciousness and the inward flow experienced by advanced yogis, leading to a unity of consciousness. Even in our everyday state of consciousness, Tripurasundari is the beauty we perceive in the world, resonating within us deeply. She is also known as Shodashi.
Origin-This is the story of how she came into existence. Parvati, who had previously taken the form of Kali, transformed into Gauri. However, Shiva persistently referred to her as Kali, which deeply offended Parvati. Feeling insulted, she left.
Shiva, longing for her presence, searched for her but couldn’t find her. Upon learning of the differences between Shiva and Parvati, Narad Muni decided to make matters worse by telling Parvati that Shiva was involved with another woman. To increase the distance between them, Narad went to Parvati and advised her to intervene.
Upon hearing Narad’s words, the Goddess became furious and transformed into the stunning sixteen-year-old before Shiva.
Seeing her own shadow reflected upon Shiva’s chest, Kali mistakenly believed it to be another woman, which made her angry. She accused Shiva of betraying her by giving his heart to someone else. Shiva clarified that the woman in his heart was Kali herself, as it was her reflection.
Upon realizing this, Kali was pleased and asked Shiva what this new form of hers would be called. Shiva named her Shodashi, the manifestation of the sixteen, and explained that in this form, she would embody excellence. Shodashi represents the unity of Siva and Sakti, the Supreme Goddess of all desires, in the form of sixteen syllables.
Bhuvaneśvarī
Bhuvaneshvari symbolizes the ruler of the entire cosmos. Her name translates to “universe” and “sovereign.” Just as Kali represents Time, Bhuvaneshvari represents Space. These two Mahavidyas embody the Mother Goddess’s infinite and eternal aspects. Bhuvaneshvari also signifies illusion, veiling ultimate reality.
Origin- The story of Bhuvanesvari, from the “Pranatoshini Grantha” is about Brahma’s desire to create the Universe. He practiced intense Tapasya to invite the energy of Creation, Kriya Shakti. Impressed by his dedication, Parameswari, the divine goddess, responded and appeared as Bhuvanesvari.
During a debate among the Gods Brahma, Vishnu, and Shiva over superiority, Bhuvanesvari enlightened them by revealing herself as the creator of the universe. She granted them her energy, which manifested as Saraswati, Lakshmi, and Parvati. Through these Goddesses, the Gods were able to create, preserve, and manage the world until its eventual destruction and rebirth.
Bhairavī
Bhairavi is a fierce goddess, closely associated with Kali. She punishes evil-doers and is accompanied by her consort, Bhairava, a fierce manifestation of God Shiva.
Origin- Bhairavi is a powerful deity known as Chandi, who assists Kali in defeating Raktabija, a demon connected to spilled blood. Chandi is also renowned for vanquishing the demons Chanda and Munda.
She instills fearlessness in her followers and is depicted seated on a loyal donkey, with bloodstains on her mouth and a sword. Additionally, Bhairavi is the goddess of speech and has the ability to eliminate obstacles to spiritual growth, making her an essential presence on the path to spiritual evolution.
Chinnamastā
The goddess Chinnamastā is depicted with a severed head and a scimitar in her hands. Blood spurts from her neck, with one stream feeding her severed head and the others being drunk by two attendants.
She is often depicted unclothed and red-skinned, standing or sitting on a copulating couple. There are contradictions of life-giver and life-taker, blood, death, sex, and sacrifice within this symbolism. The meaning behind these contradictory elements is open to multiple interpretations.
Origin- The birth of Chinnamasta Devi is depicted in various stories. One legend tells of Goddess Parvati becoming sexually aroused while bathing in a river, causing her skin to turn black. As her attendants, Dakini and Varnini, grew hungry, they requested the goddess to satisfy their hunger.
Unable to find food, Parvati chose to sever her head, resulting in blood flowing in three directions. One stream went into Jaya’s mouth, another into Vijaya’s mouth, and the third into Parvati’s mouth.
Chinnamasta in another tale stands above a naked couple believed to be Rati and Kama. Through this striking imagery, Chinnamasta symbolizes her dominance over the human physical form. In a profound act of liberation, she severs her head to free her mind from the constraints of the body. This captivating story invokes deep contemplation on the relationship between the physical and the spiritual in Indian mythology.
Dhūmāvatī
Dhuma, which translates to “smoke,” portrays how simply and humbly she is devoid of any adornments and donned in widow attire. Dhumavati represents letting go, removing any sense of annoyance or restlessness, and being free from any sense of disgrace.
Origin- The story of Dhumavati, tells us about her origin. Parvati, sitting on Mahadev’s lap, expressed her hunger and asked him to get her some food. Shiva asked her to wait but Parvati’s hunger made her aggressive.
She eventually ate Shiva to satisfy her hunger. Smoke started to come from her body as Shiva opened his third eye and told Parvati that without him, there was no Purusha in the universe, only Prakriti. This is why Dhumavati represents the widow form of the Goddess.
Bagalāmukhī
Bagalamukhi, also known as Bagala, is a powerful goddess associated with pranayama in tantric yoga. Derived from the Sanskrit root Valga, Bagala means bridle, symbolizing her ability to control and paralyze her enemies.
With great occult power, she strikes her devotees’ misconceptions with a cudgel and silences her adversaries. In many artworks she wields a cudgel in her right hand to beat a demon and uses her left hand to pull out the demon’s tongue, signifying her capability to stun and paralyze enemies into silence.
Origin- Her story tells us about a time when the world was in chaos and destroyed. Brahma, the creator, became worried about the outcome of this turmoil. He meditated and performed severe tapasya (a form of deep meditation) to bring peace to the universe. However, when he failed, he prayed to Tripurambika, the Mother of the Three Worlds.
She appeared before him as Mother Bagala in a yellow form and granted him a boon. It is believed that devotees who pray to Bagala are blessed with various kinds of perfection.
Mātaṃgī
The fifth Mahavidya, Matangi, has a story of her origin. Parvati who wanted to go to her father’s house, sought permission from Shiva. Shiva wished to accompany her but only if invited. Parvati suggested that he go with her.
However, Shiva decided to visit her as an ornament vendor while she was away. He offered her the ornaments in exchange for fulfilling his desire. When Parvati recognized him, she promised to fulfill his desire but not immediately. Later, she went with a friend to where Shiva was praying.
Origin- Once upon a time Parvati disguised herself as an outcast girl, Chandali, and approached Shiva. Shiva recognized her and offered to make her a goddess if she married him. Parvati realized Shiva could see through her disguise and accepted his proposal.
Shiva gave her the name Matangi, who represents the measurement of all creation and is the Supreme Goddess of desires. Praying to Matangi leads to attaining perfection, according to Shree Maa.
The Shaktisamgama-tantra tells another story of Ucchishta-Matangini’s birth. Vishnu and Lakshmi brought a feast for Shiva and Parvati, and while eating, some food fell on the ground. A beautiful maiden emerged and asked for the leftovers.
The deities granted them to her as prasad, which is food made sacred by being consumed by the deity. Shiva declared that those who worship Ucchishta-Matangini and repeat her mantra will have their desires fulfilled and gain power over enemies. From then on, she became known as Ucchishta-Matangini.
Kamala
Goddess Kamala, the supreme form of the goddess, is one of the ten Mahavidya Goddesses. She is often compared to and considered Goddess Lakshmi due to her graceful nature. The goddess Kamala, also known as Tantric Lakshmi, bestows prosperity, wealth, fertility, crops, and good luck. She is the Devi of both wealth and grains.
Origin- Kamala’s origin story is similar to the churning of the ocean in Samudra Manthan. Lakshmi emerged from the foam of the ocean holding a lotus.
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To Conclude
To know the significance of these ten goddesses in Tantric traditions and how they can heal, transform, empower, and connect us with our Higher Self, join Dr. Sampadananda Mishra in the program Dasha Mahavidya – Explore the Divine Feminine in Tantra on 3rd-4th Feb 2024 from 06:30-09:00 PM IST.
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