| Mahadevi | |
|---|---|
| |
 | |
| Devanagari | महादेवी |
| Sanskrit transliteration | Mahādevī |
| Affiliation | |
| Abode | Manidvipa |
| Mantra | Ōm āim hrīm śrīm klīm[1] |
| Weapon | Devi Chakra,Pasha,Ankusha,Trishula (trident) |
| Symbol | Hreem,Om,Sri Yantra |
| Mount | Lion |
| Texts | Devi Mahatmya,Devi-Bhagavata Purana,Markandeya Purana,Brahmanda Purana,Kalika Purana,Lakshmi Tantra,Lalita Sahasranama,Soundarya Lahari,Shiva Purana,Shakta Upanishads such as theDevi Upanishad[2] |
| Festivals | Navaratri,Durga Puja,Vasanta Panchami,Lakshmi Puja,Kali Puja,Durga Ashtami, Lalita Jayanti, Adi-Puram |
Mahadevi (Sanskrit:महादेवी,IAST:Mahādevī), also referred to asDevi,Mahamaya andAdi Parashakti,[3] is the supreme goddess inHinduism.[4][5] According to the goddess-centric sectShaktism, all Hindu gods and goddesses are considered to be manifestations of this great goddess, who is considered to be thePara Brahman or the ultimate reality.[6]
Shaktas often worship her asDurga, also believing her to have many other forms.[7][8] Mahadevi is mentioned as theMulaprakriti (Primordial Goddess) in Shakta texts, having five primary forms—Parvati,Lakshmi,Sarasvati,Gayatri andRadha—collectively referred to asPanchaprakriti. Besides these, GoddessTripura Sundari, a form of Devi, is often identified with the supreme goddess Mahadevi in Shaktism.[9] Author Helen T. Boursier says: "In Hindu philosophy, both Lakshmi (primary goddess in Vaishnavism) and Parvati (primary goddess of Shaivism) are identified as manifestations of this great goddess—Mahadevi—and the Shakti or divine power".[10]
Mahadevi is known by many names. She is commonly known asMulaprakrti ('she who is primordial matter') andMahamaya ('she who is beyond maya').[11] TheDevi Bhagavata Purana andLalita Sahasranama describe Mahadevi's numerous epithets. These names include her divine and destructive characteristics.[11] In the Devi Bhagavata Purana she is described as 'the mother of all', 'the life force in all beings', and 'she who is supreme knowledge'. The Lalita Sahasranama also describes her asVisvadhika ('she who transcends the universe'),Sarvaga ('she who is omnipresent'),Vishvadharini ('she who supports the universe'),Raksasaghni ('she who slays demons'),Bhairavi ('the terrible one'), andSamharini ('she who destroys').[11] Mahadevi's destructive features are further described in a hymn called the Aryastava, calling herKalaratri ('night of death') andNistha ('she who is death').[11]
In the first episode of theDevi Mahatmya, Mahadevi is referred as Mahamaya, meaning the one who controls maya.[12]
TheVedas name numerous forms of goddess such asDevi (power),Prithvi (earth),Aditi (cosmic moral order),Vāc (sound),Nirṛti (destruction),Ratri (night) andAranyani (forest). Bounty goddesses such as Dinsana, Raka, Puramdhi, Parendi, Bharati, and Mahi are among others are mentioned in theRigveda.[13]
TheDevīsūkta of the Rigveda (10.125.1 to 10.125.8) is among the most studied hymns, declaring that the ultimate reality is a goddess.[14][15]
I have created all worlds at my will without being urged by any higher Being, and dwell within them. I permeate the earth and heaven, and all created entities with my greatness and dwell in them as eternal and infinite consciousness.
Shakta Upanishads are a group of minorUpanishads of Hinduism related to theShaktism theology. There are eight Shakta Upanishads in theMuktika anthology of 108Upanishads.[18] The Shakta Upanishads are notable for declaring and revering the feminine as the Supreme, the primal cause and the metaphysical concepts in Hinduism calledBrahman andAtman (soul).[19][20]
Shaktas conceive the Goddess as the supreme, ultimate, eternal reality of all existence, or same as theBrahman concept of Hinduism. She is considered to be simultaneously the source of all creation, its embodiment and the energy that animates and governs it, and that into which everything will ultimately dissolve. She has manifested herself as Shiva in male form. Her half is Shiva.[21]
TheDevi Bhagavata Purana describes Mahadevi in her form ofBhuvaneshvari. It is stated thatShiva worshipped and meditated on the goddess for thousands of years using thebīja mantrahrīm. The goddess is described to possess both the aspects ofPara Brahman,nirguna (without form) andsaguna (with form). In her form ofsaguna, she is extolled as the mother of the universe, residing upon the highest abode named Manidvipa. All the gods and goddesses are described to be her various forms. In theDevi Mahatmya, theTrimurti and the demigods praise the goddess.[citation needed]
In the thirdcanto of theSrimad Devi Bhagavatam, Devi addressed theTrimurti as follows:
There is oneness always between me & the Purusha; there is no difference whatsoever at any time between me & the Purusha (the Supreme Self). Who is I, that is Purusha; who is Purusha, that is I. The difference between force & the receptacle of force is due to error. He who knows the subtle difference between us two, is certainly intelligent; he is freed from this bondage of Samsara; there is no manner of doubt in this. The One Second less Eternal ever lasting Brahman substance becomes dual at the time of creation.[22][better source needed]
— Srimad Devi Bhagavatam Canto 03, Chapter 06, Verse 02:03
In theDevi Gita of Devi Bhagavatam, it is suggested that before incarnating asParvati, she appeared to King Himalaya and revealed divine, eternal knowledge to him. She explained herself, in the words of theVedas, as having neither beginning nor end. She is the only, eternal truth. The whole universe is her creation. She is the only victor and the manifestation of victory itself. She is a manifested, un-manifested, and transcendent divinity. She then displayed her scarcely seen form to him:Satyaloka was located in her forehead; the created universe were her hairs; the sun and moon were her eyes; in her ears were thefour directions; the Vedas were her words; death, affection and emotion were her teeth;Maya was manifested by her smile.[23] The goddess Parvati, asKushmanda, gives birth to the universe in the form of a cosmic egg which manifests as the universe. Ultimately, Adi Shakti herself is the energy which exists even after the destruction of the universe and before its creation.[8]
According to theTripura Rahasya, only Mahadevi was existed in her form of Tripura Sundari before the beginning of the universe. She is supposed to have created the Trimurti, and began the creation of the universe.[24]
The Shiva Purana says Adi Parashakti incarnated in materialistic form asParama Prakriti from the left half of Shiva (Parabrahman) during the beginning of the universe. TheLinga Purana states that Adi Shakti brings forth the evolution of life in every universe through the union of every Shiva and Parvati in all of the Universes.[25][26]
That alone, Paramesvari of three attributes, creates the universe; she alone sustains it and she alone destroys it at the proper time.
— J.L.Shastri, Shiva Purana (Umasamhita), Chapter 45, Verse 49
I bow to the great Maya, the Yogic slumber, Uma, Sati, Kalaratri, Maharatri, Moharatri, greater than the greatest, the mother of the three deities, the eternal, the bestower of the fruits of the cherished desires of the devotees, the protectress of the gods and the ocean of mercy.
— J.L.Shastri, Shiva Purana (Umasamhita), Chapter 45, Verses 58-59
The goddessLakshmi is revered as manifestation of Mahadevi in theVaishnavite tradition, extolled to possess a thousand names and qualities.[27] Various texts like theGaruda Purana,Bhagavata Purana, andLakshmi Tantra refer to Lakshmi as form of Mahadevi. According toDevdutt Pattanaik, "Lakshmi is worshipped asmaya, the delightful delusion, the dream-like expression of divinity that makes life comprehensible, hence worth living. She is trueshakti, energy, boundless and bountiful".[28]
![As Tripura Sundari, she is the complete supreme form.[29][30]](/mt/?noimg=&dark=on&url=https%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aGoddess_Lalita_Tripura_Sundari.jpg)
According toShakta traditions, Mahadevi is the ultimate goddess whileBrahma,Vishnu,Shiva are her subordinates who cannot function without her power. Whatever deity one is worshiping, they are ultimately worshiping Devi.[8] According to the Srikula tradition in Shaktism,Tripura Sundari is the foremost of the Mahavidyas, the highest aspect of Mahadevi and also the primary goddess ofSri Vidya. TheTripura Upanishad places her as the ultimateShakti (energy, power) of the universe.[31] InVaishnavism, Lakshmi is traditionally worshipped as secondary to her consort Vishnu, and represents the bliss of a settled and domestic life. InShaivism, the goddess Parvati is the complete incarnation of Devi.[11]
According to theDevi Bhagavata Purana, Mahadevi is worshipped in five distinct forms: Durga (Parvati), Lakshmi, Sarasvati, Savitri (Gayatri), and Radha, collectively referred to as the Panchadevis orPanchaprakritis and are regarded as forms of goddess Mahadevi.[3]
Durga orParvati, the mother ofGanesha and consort ofShiva, is revered as the primary, supreme, eternal, all-powerful force upholding dharma. She is both the giver of happiness and the remover of sorrows for devotees seeking refuge in her.[3]
Lakshmi, as the sublime form of the universal soul, embodies wealth, beauty, compassion, and all goodness. She is revered in various realms, serving Vishnu inVaikuntha, adorning heaven with glory, and manifesting prosperity in households.[3]
Sarasvati, the embodiment of knowledge, arts, and intellect, is considered the deity of learning. She bestows intellect, poetic skill, reason, and logic to her devotees, being the source of fine arts and every branch of knowledge.[3]
Savitri or Gayatri, identified as the mother of the fourVedas, represents the essence of truth, existence, and supreme bliss. She grants salvation and forms the core of the universal soul, purifying the world with her sacred presence.[3]
Radha, the fifth of the Panchaprakriti, presides over the fivepranas. She is described as exceptionally beautiful, the consort ofKrishna, and possesses divine attributes.[3]
TheDevi Bhagavata Purana also mentions about Amsharupa (s), who are partial manifestations of the Devī, distinct from the five complete forms discussed earlier. There are six Amsharupa(s) of the Devi, born from specific parts of her divine being —Ganga, flowing in the form of water, serves to cleanse individuals of their sins;Tulasi, who acts as both a lover and servant of Vishnu, purifies individuals of their sins and promotes their well-being;Manasa, the daughter of Kashyapa, she holds a unique position in learning, erudition, and is associated with Mantras;Devasena, also known asShasthi Devi, grants offspring to living beings and provides protection; Mangalachandika, born from the face of Prakriti, ensures the recipient of all favorable outcomes such as sons, grandsons, wealth, reputation, and general welfare; andBhumi, who serves as the origin of the vegetable kingdom, the repository of gems, and embodies compassion and sympathy.[3]
The Mahavidyas are tenTantric goddesses, or aspects, of Mahadevi that show her nature and ability to manifest in different forms for various purposes. The wordMahavidya means 'Great Knowledge' and the epithet 'Dasamahavidyas', the ten great mantras, is also used to refer to them.[32] The Mahavidyas have been identified as a group since the tenth century CE[32] and usually includes, in order,Kali,Tara,Tripura Sundari,Bhuvaneshvari,Chinnamasta,Bhairavi,Dhumavati,Bagalamukhi,Matangi, andKamala.[33] Texts such asGuhydtiguhya-tantra, Todala-tantra, andMundamala-tantra compare the ten Mahavidyas to theten avatars of Vishnu. According to Kinsley, though the Mahavidyas serve less cosmic roles than the avatars of Vishnu, their purpose is to show that through her various forms Mahadevi pervades all aspects of reality.[33]
Adi Parashakti is generally seen as an abstract goddess but her appearance is described in theDevi Bhagavata Purana,Kalika Purana,Markandeya Purana-Devi Mahatmya,Brahmanda Purana-Lalita Sahasranama, and theTripura Rahasya. According to the Devi Bhagavata Purana, the goddess once invited theTrimurti toManidvipa. The Trimurti saw the supreme goddessBhuvaneshvari sitting on a jeweled seat on a throne. Her face contained the radiance of millions of stars and her celestial beauty was so great, that the Trimurti were not able to look at her. She carries the Abhaya and Varada Mudra, Pasha, and Ankusha.[11]
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