D.Jagannatha Rao iii • etc. She. We bow again. the highest place of respect and recognition. This has led to identify several important Hindu concepts like – ‘Knowledge’ with the female deity ‘Saraswati’. 1 • . she represents the very essence of life and love. the Supreme Being as male. the sacred river ‘Ganga’. which is also not found in any other religion. ‘Wealth’ with ‘Lakshmi’. where God is also worshipped in the female form as the ‘Mother Goddess’ or ‘the Divine Mother’. As the Divine Mother. from times immemorial. as the Mother Goddess is also considered as the first manifestation of power ‘Adi Shakti’. Hinduism is perhaps the only religion. and again and again. the Divine Goddess who resides in all existence in the form of the Universal Mother. as ‘Ganga Ma’. a concept higher than that of the Father.1 Worship of the Divine Mother Ya Devi Sarva Bhuteshu Matru Rupena Samsthitha l Namastasyai Namastasyai Namastasyai Nomo Namah ll [To Devi. the Bhagavad Gita as ‘Gita Maata’. To call the Divine Mother as ‘Para Brahman’ – the ‘Supreme Power’. is a unique characteristic of Hinduism. has given women. DM Chapter 5: 71-73] Almost all religions in the world consider God. since ancient times. This has been possible as the culture and tradition of India. This Shakti also takes the form of health and healing from diseases. when in difficulty. ‘there can be a bad son but never a bad mother’. She sacrifices her all. nourishes and consoles her child. movement. One’s relationship with one’s mother is the dearest and sweetest of all human relations. intellect. In fact the ‘Lalita Sahasranama’ starts with the divine invocation of the thousand names to Goddess ‘Lalita Tripura Sundari’ with the very first name as ‘Sri Maata’ (LS 1). From this concept. Even a grown up adult thinks of his mother or cries for his mother. Morality (her feminine form invokes respect. power and strength. Power and Protection (she is seen as a destroyer of enemies and evil forces). as the Divine Mother is usually referred as Devi or Mahadevi in all the Indian languages and is synonymous with ‘Shakti’ (divine power/ energy manifest as life-force). also termed as the ‘Mother Goddess’. mind. for the sake of her child. 3. life force. Strength (she is seen seated on a lion or a tiger. 2. as we would respect our own mother). SHE is also termed as ‘Shakti’ or ‘The Supreme Power’ to which all gods bow in reverence. ‘Shakti’ the power takes a wide variety of meanings and connotations – nature. It is the mother who protects. auspicious growth of plants and human life. Devi as the ‘Divine Mother’ represents 1. A child is more familiar with its mother than its father. emerged the philosophy of the supremacy of the ‘Divine Mother’– Devi. abundance of food.Adi Shakti the Mother Goddess Goddess as the Divine Mother All of us owe our existence to our mothers. Shakti – the Divine Power Goddess. loving and affectionate. because mother is kind. marital 2 • . creation. which represents strength and power). Hence it is easy for a devotee to worship God as his own mother (maata). and looks after the needs of the child. According to ‘Adi Shankara’. then you must accept the other. If you accept the one. when it preserves it is ‘Lakshmi’ and when it destroys it is ‘Parvati or Durga’. as she is seen to manifest in various names and forms. or otherwise He is unable to even move’ (SL 1). in every village. the Supreme Being has to perform its functions. Philosophic View If Brahman. intellectual and other skills. which are discussed in detail in Chapter 3 (Shaakta Sidhanta). In fact in India.Worship of the Divine Mother happiness. When it creates it is ‘Vaak’ (Saraswati). there is a village temple (Grama Devi) dedicated to some form of the goddess. 3 • . and victory over evil forces and one’s enemies. while she herself always remains as Para Brahman – the ‘Supreme Being’. practiced for the past several millennia and is considered to pre-date even the Vedic religion. Hence Shakti can be considered as source. This is probably because the primitive man lived in a matriarchal society and the worship of one’s own mother as the divine mother came into practice. It is like fire and its power to burn… We cannot imagine one without the other’. Sri Ramakrishna Paramahamsa says: ‘Brahman and Shakti are inseparable. wealth and success in various activities. EVOLUTION OF GODDESS WORSHIP IN HINDUISM Goddess worship in India is a living tradition. There is some distinction between Devi. support and end of all existence and life. it needs energy (Shakti). Soundarya Lahari says that – ‘Shiva is able to create when He is united with Shakti. The Goddess Tradition The Goddess tradition in India has a rich and vibrant history. reproductive health and birth and growth of children. Many of these goddesses are identified with Devi. There are also other philosophical points of view. with regard to Shakti. the Divine Mother and the pantheon of goddesses that exist within the Hindu religious tradition. with Her red lotus feet rested on a gem-decked pedestal – Dhyana Sloka of LS] The worship of Lalita Tripura Sundari. ‘Sri Vidyopasana’ is considered the pinnacle of one’s spiritual achievement. three eyed. and correct and systematic steps in the prescribed rituals to be followed by the sadhaka. is considered as the highest form of worship of the Divine Mother by followers of ‘Dakshinachara’ and other ‘Samayachara’ methods. with Moon as an adornment over the head. Sri Vidya is also known as ‘Yoga-Sahasra’. wearing the crown embedded with gems. with hands holding jewelled wine cup and red flowers. saffron-red in hue. who is eternal. ever smiling. It is believed that ‘Sri Vidyopasana’ comes to the sadhaka in his last and final life before salvation. immense devotion to the goddess. having high breasts. The Kaula practitioners of Sri Vidya differentiate their method of worship 120 • . which combines precise spiritual knowledge. popularly known as Sri Vidya. In Shaakta Sidhanta.6 Sri Vidyopasana Sindhuuraaruna vigrahaam trinayanaam maanikya moulisphurat l Taara naayaka sekharaam smita mukheem aapeena vakshoruhaam l Paanibhyam ali purna ratna chashakam raktotpalam bibhrateem ll Soumyaam ratna ghatastha rakta charanaam dhyayet paraam ambikaam ll [Let us meditate on the Divine Mother. Sri Vidya is a highly systematic and comprehensive discipline. ever soft and peaceful. By the thirteenth century the cult of Sri Vidya had greatly expanded both in Kashmir and South India and several notable commentaries came to be written on the earlier works. Guru mandalas. according to the 12 famous Rishis (Upasakas) who practiced Sri Vidya – Manu. during the early centuries of the Christian era. Lopamudra.Sri Vidyopasana as ‘Sri Kula Tantra’ where as ‘Sri Vidya’ is the general name given to the method of worship of the goddess by all Sri Vidya practitioners. Origins of Sri Vidya Sri Vidya is believed to have evolved into an independent system of worship of the Divine Mother. Chandra. By the seventh century. Sri Vidya had become a very popular cult in South India as is evident from the work ‘Soundarya Lahari’ which is attributed to Adi Shankara. Devotees 121 • . Skanda. Several works relating to Sri Vidya appeared during the period in Kashmir. Kubera. Types of Sri Vidya It is believed that there are 12 different schools. A reference to Sri Vidya Mantra is found in the Tamil work ‘Tirumantiram’ by Tirumalar. Agastya. Sri Chakra came to be installed in front of the goddesses of most of the major Indian temples identifying them with Lalita Tripura Sundari. These are in turn considered as ‘Classical forms of Sri Vidya’. Another important work relating to Sri Vidya is ‘Lalita Sahasranama’. The cult also became popular in Bengal with northern variations. Surya. The most popular work appears to be ‘Vamakeswara tantra’ which has attracted several important commentaries. As a tradition. who lived in the 7th Century CE. Manmatha. The order of the syllables in Panchadasi Mantra also varies in each school of Sri Vidya. and Anga Devatas vary for each form of Sri Vidya. Shiva and Durvasa. Now her cult and worship is spread throughout India. Out of these schools. the school of Manmatha (Ka-adi Vidya – the Panchadasi Mantra starts from Ka) and the school of Agastya (Ha-adi Vidya – the Panchadasi Mantra starts from Ha) are widely prevalent. Indra. Agni. The mantras used by all these schools are variations of Panchadasi mantra. the procedure of worship is either through Kaula Marga or Vama marga. ‘Ka-ha di’ Vidya as ‘Mishra Vidya’ (the school of Durvasa. There is also a (rather secret and rare) tradition of worshipping the goddess Lalita Tripura Sundari using ‘Ka-adi Vidya’ through Samayachara during the day and worshipping the goddess using ‘Haadi’ Vidya through Kulachara during night. the procedure of worship is Samayachara. where as devotees of ‘Ha-adi’ Vidya worship Sri Chakra from the Centre to the perimeter. Traditions of Sri Vidya Practice The three traditions followed in Sri Vidya are – Dakshinamurti. Hayagreeva and Aananda Bhairava. In Aananda Bhairava Sampradaya. It is also considered as the supreme form of Sri Vidya as ‘Lalita Trishati’ follows the ‘aksharas’ of ‘Ka-adi’ Vidya in its enumeration of the 300 names of Lalita Tripura Sundari. the second by ‘Yantra’ and the third by ‘Mantra’. There are also several variations of Sri Vidya depending on the combinations of the ‘beejaksharas’ in the moola Panchadasi mantra. in the form of the Divine Mother. Patra sthapana. In Dakshinamurti and Hayagreeva Sampradayas. The main differences are in the construction of Sri Chakra. Lalita Tripura Sundari. Another reason for its supremacy is that only ‘Ka-adi’ form of Panchadasi Mantra’ becomes ‘Shodasi Mantra’ when the fourth part ‘Turiya Kuta’ is added to it. and procedures of worship. The first is represented by ‘Mudra’. also known as ‘Sa-di’ Vidya) is practiced by a few people. ‘Ka-adi’ Vidya is the most popular form of Sri Vidya. mental and cognitive. Guru Mandala.Adi Shakti the Mother Goddess of ‘Ka-adi Vidya’ worship the Sri Chakra from the perimeter to the Centre. 122 • . These Sampradayas are not contradictory but only complementary to each other. is said to have three forms: physical. Some of the other schools are believed to have become extinct. and Sookshma-tama. Another important fact to be noted is that Sri Vidya does not distinguish caste. Shakti Kuta and Turiya Kuta. who holds the key to all knowledge and powers. reflects her different aspects too. Sookshma-tara. Kundalini Shakti. prosperity and divinity. Panchadasi mantra/vidya represents the first three parts of Sri Vidya Mantra. Kama Kala and Kundalini. attainment of Para Brahman. there are the three granthis – Brahma granthi. colour. Panchadasi mantra has close relation with the six chakras of the human body. Sri means auspiciousness. Sri Vidya Mantra which is the subtle representation of Lalita. religion or sex of the worshipper. Lalita Sahasranama addresses ‘Her’ in its very first name as ‘Sri Maata’. These are also respectively known as – Panchadasi Vidya. It is again divided into four parts – Agni Khanda. 123 • . creed. spiritual knowledge. The sadhaka has to adhere to certain restrictions if he/she has to take up the practicing of Sri Vidya in all earnestness. Between these parts/Kutas. Importance of Sri Vidya ‘Sri Vidya’ refers to the spiritual knowledge and worship of the ‘Divine Mother’ in the form of ‘Lalita Tripurasundari’ – the ‘Beauty of the three worlds’.Sri Vidyopasana Characteristics of Sri Vidya The subtle form of the Divine Mother is manifested in its three aspects – Sookshma. Surya Khanda. These four parts also known as Kutas – Vagbhava Kuta. the Divine Mother. residing in Muladhara after arousal will have to be taken through the six chakras and three granthis to reach Sahasraara (For details see Chapter 9 Shakti Yoga). It aims to attain well-being in this world. She is also envisioned as ‘Rajarajeswari’ – the Queen of the Universe. the Supreme Being and ultimate liberation for the soul. Kamaraja Kuta. Vishnu granthi and Rudra granthi (each represented by the bija mantra ‘Hreem’). Chandra Khanda and Kala Khanda. Sri Vidya through its tantric practices aims to unite all aspects in the worship of the goddess. Tantric practices seem to have developed as a part of the worship of tribal gods and goddesses. Baala. form the seat of Devi.). 227. … LS 226. etc. Maha Mantra. Vishnu Purana was the first Sanskrit text to use the term ‘Tantra’ to mean ‘a set of practices and rituals in speaking of cults related to Vishnu. Padma Chakra. Bagala. Tantrism as such has its roots in the ‘Karma-kanda’ of the Vedas. Shakti and Durga’. There is also a view that the tantric rituals developed as a reaction to the strict Vedic practices and exclusion of people of other varnas (people of lower castes) as also women from performing religious rituals and worship.).7 Tantric Practices in Devi Worship ‘Maha Tantra. Mahasana – the 36 Tatvas including the Earth. 228] Historical Background From the very early times. etc. 159 • . Mahasana…’ [Devi is Maha Tantra (like Kularnava. There are historical evidences to show that many kings and rulers provided royal support to tantric practices and also maintained tantric practitioners in their courts. Maha Yantra. Buddhist texts also use the same term to mean a ‘set of doctrines and practices for obtaining spiritual enlightenment’. etc. Sri Chakra. Devi is Maha Mantra (like Sri Vidya.). Jnanrnava. Devi is Maha Yantra (like Puja Chakra. yantra. Tantra is believed to have evolved in opposition to Vedic systems of worship. gender or caste exclusions. Vaishnava and Shaakta were some of the prominent Tantric schools. A few of them were Satvic but many of them were also Tamasic in nature. mudra. the Vedic systems gradually absorbed several tantric practices over a period of time. Tantra has evolved over a period of time as an accumulation of different sets of religious practices. This was in a way an attempt to throw away the Brahmanical hegemony in devotional worship of gods. Gaudiya. Divergent forms of tantric practices have been in existence in different regions of the country for more than two thousand years. Absorption of Several Tantric Practices by Vedic Religion The significance of tantra is that it reduced and liberalised the elaborate rites and rituals prescribed by the Vedic and Brahmanical systems of worship. Even though. Shaakta in turn had two different systems of tantric practices – known as Kulachara and Dakshinachara. For example. Schools of Tantra Rather than a single coherent system. Tantra also gave freedom of worship to women and people of all castes and categories. Many of the methods and practices in ‘Astanga Yoga’ as well as ‘Shakti (Kundalini) Yoga’ are derived from Tantric sources. and other mystical symbols were later incorporated into the traditional modes of worship. Ganapatya. Thus the tantric traditions became popular among the masses and played a crucial role in the development of the religious and social life of the country for over three millennia. Now even orthodox temple priests profess to follow the respective tantric 160 • . Shaiva. in the practice of a tantric method like Kaula marga. who may be male or female and may belong to any caste. Kashmira. Various components of Tantra like mandala. The only condition is that he/she is required to be initiated in to the tantric system by a qualified Guru.Adi Shakti the Mother Goddess Many of the followers of the Tantric rituals did not have race. there is no restriction on caste or gender for the sadhaka. who is also called ‘Vajra Vairochani’. In Hinduism. (Some Tantras are also called ‘Agamas’). with distinctive characteristics. as spiritual guides in yoga practice. ‘Tara’ one of the Goddesses of ‘Dasha Maha Vidya’ in Hinduism is also the most important of the Buddhist goddesses and is considered as the Buddhist form of the ‘Divine Mother’. mudras. The Hindu and Tibetan versions of the ‘Tara mantra’ are identical. The Bodhisatva – Tara is the consort of the great ‘Buddha Avalokiteswara’. The deity ‘Maha Kala’ of Tibetan Buddhism is the same deity Shiva (as ‘Maha Kala’) in Hinduism. Besides temple worship.Tantric Practices in Devi Worship texts in the performance of elaborate rituals in worshipping their temple deities – ‘Shaiva Agamas’ in respect of Shiva temples and ‘Pancharatra Agama’ in respect of Vishnu temples. These practices include teachings. Tara appears in various colours. yoginis appear at several levels – as the presiding deities of various chakras in Sri Chakra and Shakti yoga. Development of Tantric Practices in Buddhism Tantric practices also simultaneously developed in the ‘Vajrayana’ (The Diamond Path) form of Buddhism. mantras. The most prominent yogini common to both Hinduism and Buddhism is ‘Vajra Yogini’ – the main deity of ‘Vajrayana’ path of Buddhism – known in Hinduism. mandalas. visualisations. Tantric Buddhism teaches the worship of Hindu goddesses Lakshmi and Saraswati and Hindu gods like Ganesha and Kubera. In Buddhism. the yoginis like Bodhisattvas are spirits who guide in the practice of yoga. Tantric Practices are widely followed in varying degrees by individuals and various Hindu religious sects to attain specific objectives. 161 • . the Lord who looks down upon living beings in compassion. and also as wisdom goddesses (as various forms of Kaali) of Dasha Maha Vidya. offerings. In Buddhism. as a Dasha Maha Vidya Goddess – Chinnamasta. Yoginis exist in both Hinduism and Buddhism. external as well as secret tantric methods. and practiced individually or in a group and include both internal. 8 Dasha Maha Vidya (Worship of the Ten Wisdom Goddesses) The development of the concept of ‘Maha Vidya’. and allow all people (irrespective of caste. The objective seems to be to enable a sadhaka to experience spirituality in all that is forbidden by established (Vedic) social orders. the Vedic forms of worship) and breaking the then prevalent social norms and prejudices. and symbolic representations to each of these goddesses. theological status. it was assimilated into the mainstream religion (in this case Shaaktism) over a period of time. attempts were made by tantric texts. appears to be to stretch one’s consciousness beyond the conventional (at that time. It also represents an important stage in breaking out of rigid Vedic stipulations in worship. 183 • . creed and sex) to take part in the worship of the Divine Mother. mystical meanings. to provide mythological background. It is probable that the Maha Vidya cult originated outside the traditional (and many times) outside the existing Vedic practices. but (as is with most of the traditions). during the post ‘Puranic period’ represents a turning point in Shaaktism and female divine worship. Much later. This eventually led to the rise in the importance of tantric rituals in Shaaktism. The aim for this type of tantric worship. secret. the worship of the ten major forms of Devi is called ‘Dasha Maha Vidya’. worship of Devi as Para Brahman and also as Shakti (and her Yantra. Each ‘Dasha Maha Vidya’ can be considered a Brahma Vidya. According to scriptures. as it is a spiritual path leading to the knowledge of (a unique aspect of) Devi as a facet of Para Brahman herself. according to the needs.1). Dasha Maha Vidya relates to the ten great paths relating to the spiritual knowledge of ten ‘Tantric’ forms of Mahadevi or Kaali. foot. mechanical. Mantra as well as the procedure laid down for her worship) is referred to as a Vidya. But this knowledge is rather basic. These ten facets of the divine mother are also considered as ten wisdom goddesses. Likewise one ‘Truth’ (Devi. the Divine Mother) is sensed in ten different facets in ‘Dasha Maha Vidya’. Of the hundreds of Tantric practices involving the worship of Devi. Dasha Maha Vidya Even though knowledge is one. and genital). Realisation of this knowledge leads to realisation of her awesome powers leading to understanding of her nature as ‘pure consciousness’ and finally Supreme Bliss for the Sadhaka. Even though they are quite distinct and different from each other. and they represent a spectrum of female divinity ranging from the most beautiful to the most fearful in appearance. they have an 184 • . nose. it is felt and understood by an individual in different ways through the ten senses (skin.Adi Shakti the Mother Goddess Maha Vidya In Tantra. the spiritual disciplines leading to the understanding of the manifestations of the Divine Mother have come to be called as ‘Maha Vidyas’. This has also a very close resemblance to ‘Dashavatara’ of Vishnu (See Table 8. The Divine Mother has the tendency to manifest and reveal herself in a variety of forms and aspects. ear. eye. Hence. bookish and rather incomplete as the goddess represents a state – beyond the comprehension of the ordinary human mind – that which is hidden. tongue. anus. subtle and sensitive and it is for the Sadhaka to discover this knowledge. hand. mouth. these goddesses are also worshipped for wealth. Saraswati. The concept of a group of ten female divinities (known as ‘Dasha Maha Vidya’) is comparatively of later day origin (but definitively earlier to 10th Century CE). As representatives of the powerful cosmic forces. the matrika devis. health. Origins of Dasha Maha Vidya Even before the idea of Dasha Maha Vidya took shape. etc. The reasons are not clear at this distant point of time. while fighting the demons ‘Chanda’ and ‘Munda’ and again while fighting ‘Rakta-bijasura’.Dasha Maha Vidya underlying unity as they represent the different facets of ‘Mother Nature’ (as Moola Prakriti). These goddesses represent the celestial forms of the Divine Mother. Lakshmi. Durga brings forth Kaali. (that which transcends all known forms of knowledge). In fact the Sahasranamas of quite a few goddesses of Dasha Maha Vidya contain the names of all the matrika devis with some variations. There is also some iconographic support to this story as in many Durga temples. is shown as surrounded by the ten goddesses of Dasha Maha Vidya. Durga. She also creates the seven matrika devis to fight the demons. 185 • . there were powerful female divinities being worshipped at the time – Sati. However it is surprising to note that none of these goddesses has found a place in the group of the goddesses of Dasha Maha Vidya. Parvati. the central image of Durga. fame and such other ordinary goals of life. representing the most awesome forces of Nature in the Universe. they can be powerful vehicles to reach the higher goals of existence also. However. Each of these ten forms represents a particular approach to selfrealisation. Even this knowledge has many levels and layers. This has been used by several tantric texts to give an impression that ‘the group of goddesses of Dasha Maha Vidya’ also fought in this battle. In the third episode of Devi Mahatmyam. These ten forms of the goddesses and procedures of worship are described in Todala Tantra and several other tantric texts. which has to be perceived by the Sadhaka during the course of his intense Sadhana. Chamunda.