Bhuvaneshwari: The Queen of the Universe

Bengali Version

Introduction to Dashamahavidyas

The Dashamahavidyas (दशमहाविद्या), or the Ten Great Wisdom Goddesses, represent the supreme Tantric manifestation of the Divine Mother, Adi Parashakti, each embodying a cosmic truth and aspect of spiritual awakening. These Mahavidyas emerged from Sati’s divine wrath and resolve during the Daksha Yagna episode, as detailed in various Tantras and Puranas.

Among these ten, Bhuvaneshwari (भुवनेश्वरी) occupies a revered position as the Sovereign Queen of the Universe, the Cosmic Mother who creates, sustains, and nurtures all realms – Bhū (Earth), Bhuvaḥ (Atmosphere), and Svaḥ (Heaven).

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Etymology and Meaning

• Bhuvana (भुवन) = Universe, World, Realm

• Ishwari (ईश्वरी) = Supreme Goddess, Ruler, Controller

Thus, Bhuvaneshwari translates to “She who is the Ruler of the Worlds” or “Queen of the Universe.”

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Iconography of Devi Bhuvaneshwari

Bhuvaneshwari is often depicted:

• With four arms, holding a noose (pāśa) and a goad (aṅkuśa), symbols of control and direction over creation.

• The other two hands are in Abhaya (protection) and Varada (boon-giving) mudras.

• Her complexion is like the reddish glow of the rising sun, and her eyes radiate compassion and cosmic power.

• Seated on a cosmic lotus or throne, symbolizing her central place in creation.

• Surrounded by stars and celestial orbs, representing her dominion over space and time.

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Scriptural References

1. Rudra Yamala Tantra

One of the primary Tantras where Dashamahavidyas are described, the Rudra Yamala Tantra mentions Bhuvaneshwari as the embodiment of space (ākāśa tattva) and the sustaining power of the cosmos.

“Bhuvaneshwari Mahadevi sarvavyapini parā — She is all-pervading and supreme.”
— Rudra Yamala Tantra, Chapter 15

2. Shakti Tantra & Kularnava Tantra

In these texts, Bhuvaneshwari is worshipped as the central creative force, responsible for the maya (illusion) that causes the universe to appear as real.

“Yasya nāma smaraṇamātreṇa jagat pravartate sā bhagavatī Bhuvaneshwari”
— By whose remembrance alone the world turns, she is Bhuvaneshwari.

3. Devi Bhagavata Purana (Skanda 9, Chapter 34)

The Devi Bhagavata Purana places Bhuvaneshwari as one of the highest manifestations of Adi Shakti, preceding even the Tridevi and Trimurti in cosmic hierarchy.

“Sā bhagavatī Bhuvaneshwarī jñānarūpā parā prakṛtiḥ”
— She, the Goddess Bhuvaneshwari, is the embodiment of divine knowledge and supreme Nature.

4. Tantraraja Tantra

It details the mantra sādhanā, yantra, and worship procedures for Bhuvaneshwari, identifying her as the space-time matrix within which all forms arise.

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Philosophical and Spiritual Significance

• Manifestation of Ākāśa Tattva: Bhuvaneshwari represents the element of ether or space, without which no existence can manifest. She is the field upon which the Divine Play (Līlā) unfolds.

• Embodiment of Māyā: She is the mistress of māyā (illusion) that veils reality, yet she herself is beyond it. She is both the veil and the revealer.

• Symbol of Sovereignty: Unlike Kali, who represents time and transformation, Bhuvaneshwari signifies stability, nurturing, and ruling power—Shakti as sovereign order.

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Bhuvaneshwari in the Cosmos

• She is not destructive, but rather creative and preserving.

• Her power sustains the universe, and her smile is said to manifest galaxies.

• She is within all beings as the womb of existence (Yoni).

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Bhuvaneshwari and the Dashamahavidya Order

While Kali represents Time (Kāla) as the ultimate dissolver, Bhuvaneshwari represents Space (Ākāśa) as the eternal stage upon which Time dances. Thus, in many Tantric traditions, she is placed immediately after Kali in the Dashamahavidya hierarchy.

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Sadhana and Worship

Mantra

The Bhuvaneshwari mantra is powerful for those seeking cosmic understanding, peace, and inner sovereignty:

“Om Hreem Bhuvaneshwaryai Namah”

Benefits of Worship

• Grants divine authority and self-confidence

• Helps in overcoming fear, poverty, and emotional instability

• Bestows wisdom, fame, and harmony

Yantra

Her Yantra is a complex geometrical diagram representing the unfolding cosmos. It is a powerful tool for meditation and realization of universal unity.

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Symbolism in Human Life

In human life, Bhuvaneshwari symbolizes:

• The Cosmic Womb (Hiranyagarbha): All beings emerge and dissolve in her.

• Divine Motherhood: She nurtures all creation equally.

• The Sacred Feminine: Ruling not by force, but by the grace of presence, love, and expansiveness.

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Conclusion

Bhuvaneshwari is not merely a deity to be worshipped, but a cosmic principle to be realized. She is the Space in which you live, the heart that sustains you, and the goddess who empowers you to be the ruler of your own destiny.

Worshipping her is a call to awaken the inner sovereign, to realize that the universe is within, and the Queen of the Universe is your own higher self.

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References:

1. Rudra Yamala Tantra

2. Devi Bhagavata Purana – Skanda 9

3. Kularnava Tantra

4. Tantraraja Tantra

5. Shakta Tantra Samhita

6. Kalika Purana – Brief mentions

7. Brahmanda Purana – Indirect reference through Adi Shakti forms

Bengali Version

Dashamahavidya: Tripura Sundari (Shodashi)

Bengali Version

Introduction

The Dashamahavidyas are the ten great wisdom goddesses, each representing a unique cosmic function and divine aspect of Adi Parashakti—the supreme primordial feminine energy. Among them, the third Mahavidya is Tripura Sundari, also revered as Shodashi. She is the embodiment of ultimate beauty, bliss, knowledge, and the supreme consciousness that pervades the three worlds: the earthly realm (Bhuloka), the atmospheric realm (Antariksha), and the celestial realm (Swarga).

Tripura Sundari is the most aesthetically refined and spiritually elevated form of the Divine Mother. She is the queen of Shri Vidya Tantra and is often considered the soul of the universe—the union of Shiva and Shakti expressed in pure bliss and beauty.

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Names and Their Meanings

1. Tripura Sundari

Literally means "The Beauty of the Three Cities" or "The Most Beautiful in the Three Worlds".

• Tripura = Three cities/realms/states

• Sundari = Beautiful one
  She is the embodiment of beauty that transcends all three planes of existence—physical, subtle, and causal.

2. Shodashi

This name means “The Sixteen-Year-Old One”.
She is eternally young, representing fullness, perfection, and the complete blossoming of the Divine Feminine. In tantric thought, sixteen is the number of completion, symbolizing the complete development of all faculties.

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Iconography and Symbolism

Tripura Sundari is described as a four-armed goddess, seated upon a throne supported by the five forms of Shiva (Pancha-Brahmas: Brahma, Vishnu, Rudra, Ishvara, and Sadashiva).

She is often depicted with:

• A bow made of sugarcane – symbolizing the mind

• Five flower arrows – representing the five senses

• An ankusha (elephant goad) – controlling desires

• A pasha (noose) – binding attachment

She is red or golden-hued, radiating the beauty of the rising sun. She sits at the center of the Sri Chakra, the most powerful yantra in the Sri Vidya tradition.

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Tripura Sundari in Tantra – The Shri Chakra

Tripura Sundari is worshipped primarily through the Sri Chakra or Sri Yantra, the mystical diagram made up of nine interlocking triangles symbolizing the cosmos and the human body. At the central bindu (point) of the chakra resides the goddess herself, representing non-dual bliss and consciousness.

Her worship in the Sri Chakra involves layered worship of each level of the yantra, representing the ascent of the soul from the outer world into the supreme state of union with the Divine.

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The Goddess of Knowledge, Rasa, and Bliss

Tripura Sundari is:

• Jnaneshwari – The bestower of ultimate wisdom

• Shringara Rasa Swaroopini – The embodiment of love, beauty, and aesthetic essence

• Lalita – The graceful, playful goddess who creates the universe as a divine play (Leela)

She is both Brahmavidya (spiritual knowledge) and Kamavidya (mystical desire). Her worship reveals the unity of spiritual knowledge and worldly enjoyment, leading the seeker beyond both into non-dual bliss.

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Mentions in Scriptures and Tantras

1. Brahmanda Purana – Lalitopakhyana

The Lalitopakhyana portion of this Purana extensively describes Tripura Sundari as Lalita Devi, the sovereign goddess who resides in the Sri Chakra. She is praised as the Supreme Mother who defeated Bhandasura in a cosmic battle.

Quote:
"Lalita Tripurasundari is the omniscient, all-powerful goddess seated at the bindu of the Sri Chakra. She is the Supreme Shakti."
– Brahmanda Purana, Lalitopakhyana

2. Lalita Sahasranama

A sacred hymn listing 1000 names of the Goddess, part of the Brahmanda Purana. Some notable names:

• “Shri Chakra Raja Nilaya” – She who resides in the King of Yantras, the Sri Chakra

• “Chidagnikunda Sambhuta” – Born from the fire of pure consciousness

• “Bindu Taraka Samaarudha” – Seated at the central point beyond comprehension

3. Tripura Rahasya

An Advaita scripture that reveals the non-dual reality of the Goddess. It declares that Tripura is the Self, the consciousness beyond body and mind. It is presented as a dialogue between Lord Dattatreya and his disciple Parashurama.

4. Yogini Hridaya Tantra

This tantra expounds on the inner worship (antar-yaga) of the Goddess through the Yogini Chakra, declaring Tripura Sundari as the center of divine consciousness. It states that the heart of the Yogini Chakra is the bindu, where the Goddess resides in pure bliss.

5. Kularnava Tantra

This tantra extols Shodashi as the highest goal of the Kaula path. It emphasizes her as the essence of Kula (family of powers) and the source of liberation.

6. Soundarya Lahari (Verses 1–41)

Attributed to Adi Shankaracharya, the Soundarya Lahari (Waves of Beauty) sings the glory of the Divine Mother, especially in her Shodashi form. The first 41 verses (Ananda Lahari) are believed to be dedicated to her tantric worship.

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Symbolic Meaning of Tripura Sundari

• Tripura – The three states of consciousness: waking, dreaming, and deep sleep. Also, will (Iccha), knowledge (Jnana), and action (Kriya).

• Sundari – The highest form of divine beauty, expressing perfect harmony, balance, and bliss.

She is the one who transcends yet supports all three, the inner consciousness that illuminates all.

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Fruits of Her Worship

A devotee who meditates upon Tripura Sundari and worships her with purity of mind achieves:

• Profound spiritual wisdom

• Worldly prosperity and grace

• Mastery of the tantric sciences

• Ultimate liberation (Moksha)

• Inner beauty, peace, and joy

She grants material fulfillment (bhoga) and spiritual liberation (moksha), making her the most complete of all Mahavidyas.

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Conclusion

Tripura Sundari is not just a goddess of form and beauty—she is the radiant consciousness that pervades the cosmos. In her resides the perfect harmony of form and formlessness, of desire and detachment, of the manifest and the unmanifest.

She is the supreme Shakti, the serene sovereign seated on the cosmic throne, orchestrating the dance of creation through her blissful smile. The seeker who follows her path through Shri Vidya embarks on a journey of transcendence, discovering within themselves the beauty of the eternal Self.

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Scriptural References

1. Brahmanda Purana, Chapters on Lalitopakhyana

2. Lalita Sahasranama

3. Tripura Rahasya

4. Tantrasara – by Abhinavagupta

5. Yogini Hridaya Tantra

6. Kularnava Tantra

7. Soundarya Lahari – by Adi Shankaracharya

8. Devi Bhagavatam – Book 11 and 12

9. Kalika Purana – Mentions the Dashamahavidyas

10. Rudra Yamala Tantra – Detailed discussion on Shodashi rituals

Bengali Version

Maa Tārā: The Saviour – The Eternal Guide Through Darkness

Bengali Version

Introduction to Maa Tārā

In the divine pantheon of the Dasha Mahāvidyās (Ten Great Wisdom Goddesses), Maa Tārā shines as the Second Mahāvidyā, revered as the embodiment of compassionate saviorhood, liberating wisdom, and primordial maternal force. Her name, "Tārā", derives from the Sanskrit root “tṛ”, meaning “to cross over”, symbolizing Her as the One who ferries souls across the ocean of birth and death, leading them towards liberation (moksha).

Maa Tārā is often visualized as dark-complexioned, ferocious yet nurturing, and adorned with serpents and skulls, standing upon a corpse or lying body, much like Kālī, but representing a more guiding, transformative, and saving power. She is both a fierce protector and the compassionate Mother, holding in Her bosom the secrets of the cosmos and the power to save all beings from samsāra — the endless cycle of life and death.

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Scriptural References

Maa Tārā is prominently mentioned in:

1. Tāra Tantra (a key scripture dedicated to Her worship and philosophy),

2. Rudra Yamala Tantra,

3. Brahmānda Purāṇa,

4. Mahānirvāṇa Tantra,

5. Kālī Tantra,

6. Tāntrik Bhāgavata,

7. Tārā Rahasya.

In Shakta texts, especially the Tantras, She is invoked as a deity of wisdom (vidyā), speech (vāk), and supreme saving power.

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Mythological Origins and Forms

1. Emergence of Maa Tārā: The Legend of Samudra Manthan

In a lesser-known Tantric narrative, during the Samudra Manthan (Churning of the Ocean), when poison (halāhala) emerged, Lord Shiva consumed it to protect the universe. Overcome by the deadly effect, he fell unconscious. It was Maa Tārā who appeared, took Shiva on Her lap, and nursed Him like a mother, reviving Him through Her divine milk and power. Thus, She is worshipped as “Shiva-Uddhāriṇī” — The One who saved even Shiva.

This tale appears allegorically in Tantric literature, like the Tārā Tantra and Mahānirvāṇa Tantra, highlighting Her role as the supreme savior (Tāriṇī) even among gods.

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2. Tārā as the Primordial Power of Speech

In the Mahānirvāṇa Tantra, Maa Tārā is said to embody Vāk Siddhi — the divine power of speech and knowledge. She governs the throat chakra (Viśuddha), enabling true communication, mantra efficacy, and realization of Brahman through sound.

She is called:

• “Ugratārā” – Fierce Tārā,

• “Nīlasarasvatī” – the Blue Sarasvatī (a form combining wisdom and fearlessness),

• “Vāk Siddhi Dāyinī” – Bestower of Speech Empowerment.

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Iconography and Symbolism

Maa Tārā is depicted as:

• Standing upon a corpse (symbolizing the transcendence over ego and materiality),

• With one leg forward, in an act of dynamic energy,

• Four arms holding a scimitar, skull-cup, blue lotus, and knife,

• Wearing a tiger skin or girdle of severed arms,

• Hair disheveled, symbolizing Her wild, free spirit,

• Garland of skulls, representing transcendence of time and ego,

• A third eye on Her forehead, indicating divine vision and omniscience.

Unlike Kālī, who often appears as a destroyer, Tārā is the guide, healer, and rescuer.

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Philosophical Significance

1. As the Embodiment of Śabda-Brahman (Sound Absolute)

In Tantric metaphysics, Maa Tārā is regarded as the Śabda-Brahman — the transcendental reality expressed through divine sound. All mantras, shrutis, and sacred vibrations are born of Her. She is the source of divine speech, essential for mantra sādhanā and Brahma-jñāna (knowledge of the Supreme).

2. The Liberator from Fear (Bhaya-Hāriṇī)

Devotees of Maa Tārā call upon Her during times of great fear, death, and hopelessness. Her worship is believed to free one from the fear of death, accidents, black magic, untimely death, and karmic bondage.

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Forms of Maa Tārā

There are mainly three traditional forms of Maa Tārā:

1. Ekajaṭā Tārā – Single-plaited hair, the most worshipped form in tantric texts.

2. Nīlasarasvatī Tārā – Blue Sarasvatī, representing divine wisdom and speech.

3. Ugratārā – Fierce Tārā, protector and destroyer of demons.

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Worship and Sādhanā

Maa Tārā is especially revered by Tantrikas, Buddhists (Vajrayāna), and Śāktas. Her worship requires initiated mantras, and is often performed during the dark moon (Amāvasyā), in smashānas (cremation grounds), signifying detachment and transcendence.

Her Bīja Mantra is:

"ॐ Tāre Tuttāre Ture Svāhā"
(Common in Buddhist Tantras as well)

Or in Hindu tantra:

"ॐ Hrīṃ Strīṃ Hūṃ Phat"

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Temples and Sacred Sites

One of the most sacred shrines of Maa Tārā is:

Tārāpīṭh, West Bengal

• Located in Birbhum district, this temple is a Śakti Pīṭha, where the third eye of Sati is believed to have fallen.

• Here, She is worshipped both in fierce form and benevolent motherly form.

• Bamakhepa, a great tantric saint, practiced here and had divine visions of Maa Tārā.

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Maa Tārā in Buddhist Tantra

Interestingly, Maa Tārā also features prominently in Tibetan Vajrayāna Buddhism, where she exists in 21 forms, most notably:

• Green Tārā (Shyāmā Tārā) – Quick to respond and protect.

• White Tārā – Compassion and long life.

• Blue Tārā (Ugratārā) – Fierce and protective.

This cross-religious reverence shows the universality of Tārā's saving grace across traditions.

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Conclusion: Tārā – The Light in Darkness

Maa Tārā is the divine mother who hears the cries of Her children, who saves not by destroying, but by guiding, nurturing, and granting transcendental wisdom. Her worship is not just a spiritual practice, but a journey towards inner fearlessness, true speech, and liberation.

In Her presence, the soul learns to surrender, the mind learns to be still, and the heart is filled with divine courage. She is the Ocean of Compassion, the fierce storm and gentle breeze, the darkness that reveals the light.

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Key Textual References

• Tārā Tantra – Complete exposition of Her forms and rituals.

• Mahānirvāṇa Tantra – Philosophical exposition and mantras.

• Rudra Yamala Tantra – Narrative of Her rescuing Shiva.

• Brahmānda Purāṇa – Mentions Her among the Mahāvidyās.

• Kālī Tantra – Classification among the fierce goddesses.

• Tāntrik Bhāgavata – Her role in universal creation and salvation.

• Tārā Rahasya – Mystical esoteric teachings related to Her.

Bengali Version

Dashamahavidya – Goddess Kali: The Supreme Power of Time and Transformation

Bengali Version

Introduction to Dashamahavidya

The term Dashamahavidya (दशमहाविद्या) translates to "Ten Great Wisdoms". These are ten aspects of the Divine Mother, Devi Parashakti, representing cosmic powers and metaphysical truths. Each Mahavidya holds profound symbolic, philosophical, and spiritual significance. Among them, the first and most fierce manifestation is Goddess Kali, the primordial force of transformation and liberation.

Who is Goddess Kali?

Goddess Kali (काली), the first in the Dashamahavidya pantheon, is the most fearsome and powerful form of Adi Shakti. The name Kali is derived from the Sanskrit word "Kala", meaning time. Hence, Kali is the Goddess of Time, Death, Destruction, and Eternal Energy. She embodies both the terrifying and benevolent aspects of the Divine Feminine.

Iconography of Kali

Goddess Kali is depicted as:

• Dark-skinned or black, representing the infinite void and cosmic womb.

• Four-armed, holding a sword, a severed demon head, and bestowing blessings and fearlessness (abhaya and varada mudra).

• Wearing a garland of severed heads (mundamala) and a skirt of human arms, symbolizing the destruction of ego and karma.

• Her tongue protruding, often interpreted as either a symbol of shame or thirst for blood, depending on the context.

• Standing or dancing upon the supine body of Lord Shiva, representing consciousness, while Kali represents active dynamic energy (Shakti).

Mythological Origins of Kali

1. Devi Mahatmya (Durga Saptashati) – Markandeya Purana

In the Chandi Path (Devi Mahatmya), Kali appears during the battle between the Goddess and the demon Raktabija. Each drop of Raktabija’s blood created a clone of the demon. To end this menace, Kali emerged from the angry brow of Devi Durga, extended her tongue, and drank all the blood before it could fall to the ground.

"Tasya shonitam adatte jaghane chabhavat tatah |
Ekavira maha-bhima kalika nama rupini" – Devi Mahatmya, Chapter 8

This episode shows Kali as the fiercest form of the Mother, invoked to annihilate evil forces that cannot be subdued by gentler forms of divinity.

2. Kalika Purana

The Kalika Purana is one of the most authoritative scriptures focused entirely on Goddess Kali and her worship. It describes her origin, rituals, and her abode in Kamarupa (present-day Assam).

In Chapter 18–21, it narrates how Parvati transformed into Kali to kill the demons Sumbha and Nisumbha, and later Raktabija. The Purana describes her as both the destroyer and the redeemer, whose fierce form is a necessary phase in cosmic balance.

3. Shiva Purana and Linga Purana

In the Shiva Purana, Kali is described as arising from Parvati when Lord Shiva was in deep meditation and the universe was threatened by dark forces. Kali danced in a frenzy until Shiva lay down before her to calm her rage.

This act is symbolically interpreted as the balancing of Shakti (Kali) by Shiva (consciousness), reiterating that power must be grounded by awareness.

"Sa tam drishtva praharati chanda-munda-vinasini
Tatah Kali abhavat tatra samhare param eshvari" – Linga Purana

4. Tantra Scriptures – Tantrasara and Kularnava Tantra

Kali is elaborated extensively in Tantric texts, especially the Tantrasara, Kularnava Tantra, and Mahanirvana Tantra. In these scriptures, she is not only a fearsome goddess but the embodiment of non-duality (Advaita) and spiritual liberation (Moksha).

In Tantras, she is worshipped through specific mantras, yantras, and rituals which transcend conventional forms and emphasize inner realization. She is considered the ultimate reality (Brahman) in her Nirguna (formless) aspect.

Philosophical Significance of Kali

Kali is not merely a destroyer; she represents the transformative power of time. Her blackness symbolizes the transcendental nature of reality, beyond attributes. Her dance of destruction is a metaphor for the destruction of ignorance, ego, and illusions (Maya).

She is the mother who destroys to create anew, who slays the demon of false identity to awaken the soul to its eternal truth.

Kali as the First Mahavidya

As the first among the Dashamahavidyas, Kali is the root consciousness, the primordial energy from which all other Mahavidyas emerge. The other nine are considered her transformations.

Her position as the foremost Mahavidya signifies:

• Transcendence over death and time

• Liberation from the cycles of birth and rebirth

• Annihilation of ego, pride, and attachments

Mantra and Worship

One of the most powerful mantras dedicated to Kali is:

"ॐ क्रीं कालिकायै नमः"
Om Krim Kalikayai Namah

This bija mantra contains the seed syllable Krim, symbolizing power, energy, and protection.

Worship of Kali is prominent during:

• Kali Puja (on the new moon of Kartik month)

• Navaratri (especially in the Shakta tradition)

• Amavasya rituals by Tantric practitioners

Kali is especially venerated in West Bengal, Odisha, Assam, and parts of Tamil Nadu, where she is seen as the Mother of the Universe (Jagat Janani).

Conclusion

Goddess Kali, the first of the Dashamahavidyas, is the dark mother, both feared and loved. She teaches that death is not the end but a gateway to transformation, that fearlessness is the path to liberation, and that Shakti—the feminine power—is the root of all creation and dissolution.

Her presence in Hindu scriptures like the Devi Mahatmya, Kalika Purana, Shiva Purana, and various Tantras underscores her primordial status in Hindu cosmology and spirituality. To invoke Kali is to awaken the deepest truth within—where there is no fear, no ego, only boundless, liberating love.

Bengali Version

The Dashamahavidya: The Ten Great Wisdom Goddesses of Hindu Tantric Tradition

                             

                        Bengali Version

Introduction

In the vast ocean of Sanatana Dharma, where the divine manifests in myriad forms, the Dashamahavidya—the Ten Great Wisdom Goddesses—shine forth as ten profound expressions of Adi Parashakti, the primordial feminine power. These goddesses, each a distinct manifestation of the Supreme Goddess, represent the arc of creation, preservation, destruction, concealment, and ultimate liberation.

The Dashamahavidyas are primarily rooted in Tantric philosophy and practice, often described as the esoteric knowledge passed down from Lord Shiva to Devi Parvati, and elaborated in several Agamas, Tantras, and Puranas. The concept is prominently found in the Shakta tradition, especially in scriptures like the Tantra Sara, Shakta Tantra, Rudra Yamala Tantra, and parts of Devi Bhagavatam.

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Origin of Dashamahavidya

The origin of the Dashamahavidya is associated with a powerful episode from Devi mythology. According to the Shakta tradition (as detailed in the Rudra Yamala Tantra and Devi Bhagavatam, Book 7), when Lord Shiva tried to stop Devi Sati from attending the Daksha Yajna, she became furious. In her cosmic rage, she assumed ten terrifying and awe-inspiring forms to block all directions and prevent Shiva from escaping. These forms are the Dashamahavidyas.

Each form represents a unique cosmic function and spiritual significance, ranging from fierce destruction to sublime compassion.

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List of the Dashamahavidyas

1. Kali (The Dark One)

   • Nature: Fierce; Time and Death.

   • Iconography: Black complexion, garland of skulls, standing on Shiva.

   • Represents: Destruction of ego, time (Kala), and liberation through annihilation.

   • Textual Reference: Kalika Purana, Devi Mahatmya (Markandeya Purana).

2. Tara (The Savior)

   • Nature: Fierce and nurturing.

   • Iconography: Blue-black complexion, rescuing devotees from troubles.

   • Represents: Compassionate guidance through samsara.

   • Textual Reference: Tara Tantra, Rudra Yamala Tantra.

3. Tripura Sundari (Shodashi) (Beauty of the Three Worlds)

   • Nature: Beautiful, benevolent, supreme reality.

   • Iconography: Seated on a throne, holding noose, goad, sugarcane bow, and arrows.

   • Represents: Pure consciousness, bliss, and ultimate beauty.

   • Textual Reference: Lalita Sahasranama, Lalita Trishati, Tripura Rahasya.

4. Bhuvaneshwari (Queen of the Universe)

   • Nature: Gentle and nurturing.

   • Iconography: Reddish complexion, representing space and cosmos.

   • Represents: The manifest universe; space-time fabric.

   • Textual Reference: Devi Bhagavatam, Bhuvaneshwari Tantra.

5. Bhairavi (The Fierce Goddess)

   • Nature: Fiery, fierce, and transformative.

   • Iconography: Radiant, red complexioned, symbolizing spiritual discipline.

   • Represents: Destruction of ignorance, spiritual austerity.

   • Textual Reference: Rudra Yamala Tantra, Tantrasara.

6. Chhinnamasta (The Self-Decapitated)

   • Nature: Paradoxical, terrifying and enlightening.

   • Iconography: Decapitated goddess holding her own head, drinking her own blood.

   • Represents: Self-sacrifice, control over desires, kundalini awakening.

   • Textual Reference: Chhinnamasta Tantra, Shakta Upanishads.

7. Dhumavati (The Smoky One)

   • Nature: Widow goddess, inauspicious but spiritually potent.

   • Iconography: Old, ugly, widow, riding a crow.

   • Represents: Emptiness, detachment, the void.

   • Textual Reference: Dhumavati Tantra, Shakta Upanishads.

8. Bagalamukhi (The Stambhana Shakti)

   • Nature: Powerful and controlling.

   • Iconography: Golden complexioned, paralyzing enemies, holding tongue of a demon.

   • Represents: Power to stun, paralyze and silence negativity.

   • Textual Reference: Bagalamukhi Tantra, Rudra Yamala Tantra.

9. Matangi (The Tantric Saraswati)

   • Nature: Ucchishta (leftover) goddess, outcaste.

   • Iconography: Emerald green, playing veena, associated with pollution and wisdom.

   • Represents: Power of speech, thought, and inner knowledge.

   • Textual Reference: Matangi Tantra, Devi Bhagavatam.

10. Kamala (The Tantric Lakshmi)

• Nature: Auspicious, gentle.

• Iconography: Golden, seated on lotus, flanked by elephants.

• Represents: Wealth, prosperity, and material as well as spiritual abundance.

• Textual Reference: Lakshmi Tantra, Kamala Tantra, Devi Mahatmya.

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Philosophical and Spiritual Significance

• The Dashamahavidyas symbolize ten facets of cosmic feminine energy—each a gateway to spiritual evolution.

• Their worship is not linear but circular and inward—a means of transcending duality and realizing Advaita (non-duality).

• They represent the whole spectrum of life—from the terrifying reality of death (Kali) to the soothing grace of wealth and abundance (Kamala).

• In Tantra, these goddesses are considered Dasha Dwar (ten gates) through which the sadhaka may enter the realm of supreme truth.

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Mention in Scriptures

• Rudra Yamala Tantra: Describes the origin and powers of Dashamahavidya in detail.

• Tantrasara by Abhinavagupta: Philosophical and symbolic interpretations.

• Devi Bhagavatam: Especially Book 7 elaborates the divine play of Devi as Dashamahavidya.

• Kalika Purana: Details the worship of Kali and other Mahavidyas.

• Brahmanda Purana: Refers to Lalita Tripura Sundari as the head of all Mahavidyas.

• Shakta Upanishads: Reference to the symbolic aspects of Mahavidyas, especially Matangi and Chhinnamasta.

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Hierarchy and Grouping

• Sometimes, Tripura Sundari is placed at the center as the supreme goddess, with others emerging from her.

• In other traditions, Kali is considered the origin point.

• Groupings are made as per sadhaka’s path:

  • For left-hand path (Vamachara): Kali, Tara, Chhinnamasta, etc.

  • For right-hand path (Dakshinachara): Tripura Sundari, Kamala, Bhuvaneshwari, etc.

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Relevance in Modern Times

The Mahavidyas are archetypes of inner transformation. In an era of inner fragmentation, the fierce goddesses teach fearlessness and transcendence, while the benevolent forms offer stability and abundance. Their worship is a psychospiritual path, blending bhakti, tantra, yoga, and jnana.

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Conclusion

The Dashamahavidya are not merely deities but cosmic principles. They are both real and symbolic, representing the totality of human experience and the divine potential in every seeker. Their sadhana is not for the faint-hearted, but for those who seek to go beyond appearances into the heart of truth—from ignorance to wisdom, from fear to freedom.

Bengali Version

Śāṇḍilya Gotra: Origin, Significance, and Scriptural References

Introduction

The Śāṇḍilya Gotra is one of the most prominent Brahmin gotras in Hindu tradition. It traces its spiritual and genealogical lineage to the great sage Śāṇḍilya Rishi, who was a revered Maharshi (great sage) and a foremost devotee of Lord Vishnu. The gotra is deeply associated with the spiritual tradition of bhakti (devotion), karma (ritual action), and jnana (spiritual wisdom), symbolizing the Vedic ideals of life.

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Why the Śāṇḍilya Gotra Originated

The origin of the Śāṇḍilya gotra lies in the Vedic tradition of gotra pravaha—a lineage system that preserved the spiritual and ritual purity of Brahmin households. The purpose of this system was to trace ancestry to a specific Rishi who had a direct realization of Brahman (Supreme Consciousness) and who passed down sacred knowledge through oral tradition and guru-shishya parampara (teacher-disciple lineage).

Śāṇḍilya Rishi is believed to be one of the ten sons of Sage Kaśyapa and his wife Aditi, or in some references, a manasa putra (mind-born son) of Brahma. The Śāṇḍilya Gotra was established to honor the spiritual authority and teachings of this sage, whose profound Tapasya (penance) and Yogic siddhis (spiritual powers) gave rise to a distinct spiritual school in the Vedic era.

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When and Where the Gotra Was Established

The Śāṇḍilya Gotra dates back to the Tretā Yuga, a time described in the Puranas as the second of the four Yugas (epochs). It was during this period that many great sages, including Vashishtha, Vishwamitra, Gautama, and Śāṇḍilya, emerged to preserve and spread Vedic knowledge.

Śāṇḍilya Muni is believed to have performed intense tapas (penance) on the banks of the Sarayu River, near Ayodhya, and later in Kashi (Varanasi), which was a major spiritual center even in ancient times. Over time, his teachings spread across the northern and eastern regions of Bharatavarsha, especially in present-day Uttar Pradesh, Bihar, and Bengal.

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Lineage and Vedic Importance

Each gotra is associated with a pravara—a group of three to five sages who represent the key ancestors of that lineage. The Śāṇḍilya Gotra has the following pravara:

• Śāṇḍilya

• Asita

• Devala

This pravara is recited during sacred rituals such as Upanayana (sacred thread ceremony), vivaha (marriage), and shraddha (ancestral rites). The inclusion of multiple rishis in the pravara shows the elevated spiritual status and deep-rooted lineage of the Śāṇḍilya gotra.

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Scriptural References

1. Śāṇḍilya Upanishad – Part of the Atharva Veda, this Upanishad is attributed to Śāṇḍilya Muni himself. It deals extensively with yoga, meditation, and the nature of Paramatma (Supreme Soul). The famous Śāṇḍilya Vidya appears here, where the sage declares:

   "Sarvam khalvidam brahma" – All this is indeed Brahman.

2. Chāndogya Upaniṣad (6.8.7) – One of the most famous teachings, the Śāṇḍilya Vidya, is taught here by Rishi Śāṇḍilya:

   "Ya esho'nimaitadātmyam idam sarvam, tat satyam, sa ātmā, tat tvam asi."
   (He who is the subtle essence, in him all that exists has its self. He is the truth, he is the Self. That thou art.)

   This forms the basis of Advaita Vedanta and emphasizes the unity of the individual self (jivatma) with the universal self (Paramatma).

3. Vishnu Purana (Book 3, Chapter 4) – Mentions Śāṇḍilya Rishi among the key sages who preserved the Vedic tradition and were engaged in Vaishnava bhakti. He is described as a pure-hearted devotee of Lord Vishnu.

4. Brahma Vaivarta Purana – In the Krishna Janma Khanda, Śāṇḍilya Rishi is mentioned as a counselor and guru to royal families and as a knower of Rajadharma and Bhakti yoga.

5. Harivamsa Purana – Śāṇḍilya Rishi appears as a guide to Lord Krishna in matters of dharma and rituals, suggesting his timeline extends into the Dvapara Yuga as well.

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Spiritual Legacy

The followers of the Śāṇḍilya Gotra are traditionally Vaishnavas—worshippers of Lord Vishnu. Many acharyas, priests, and temple caretakers in ancient Vishnu and Krishna temples belonged to this gotra. Their knowledge of ritual purity, mantra shastra, and yajna vidhis was unmatched.

Śāṇḍilya Rishi's teachings continue to be practiced through recitation of mantras, observance of dharma, and the transmission of Vedic knowledge.

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Conclusion

The Śāṇḍilya Gotra stands as a powerful symbol of spiritual heritage, divine knowledge, and bhakti-centered living. Rooted in the eternal truths of the Upanishads and upheld through millennia by devoted Brahmin lineages, it represents one of the oldest and most revered spiritual paths in Sanātana Dharma.

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References

• Chāndogya Upaniṣad, Chapter 6 – Śāṇḍilya Vidya

• Śāṇḍilya Upaniṣad – Atharva Veda

• Vishnu Purana, Book 3, Chapter 4

• Brahma Vaivarta Purana, Krishna Janma Khanda

• Harivamsa Purana, Bhavishya Parva

• Vayu Purana, references to Gotra origins

Bengali Version