Nominally Parvathi is second consort of Lord Shiva after Sati and believed to be her reincarnation. She is the animating force that brings skill, power, prowess, and genius while she infuses the world with her magic. A mantra attributed to Parvathi: “Sarvarupe sarveshe sarvashakti samanvite bhai byastra he no devi durge devi namaustute” meaning ‘We bow down to Devi Maa Durga, the demon fighting form of Parvati, who is source of all forms, Svarupe, who is the God of all beings, Sarveshe, in whom all power exists, Sarvashakti samanvite and who destroys all fear, Bhai bhyastra”.
Parvathi’s 1008 names are spelt out authoritatively in the ‘Lalitha Sahasranama.’ Parvati's name is also sometimes considered a form of 'pavitra', meaning 'sinless' or 'holy.' Other names which associate her with mountains are Shailaja, Daughter of the mountains, Nagza or Shailputri, Daughter of the Mountains and Girija or Girirajaputri, Daughter of king of the mountains.
‘Parvata’ in Sanskrit refers to ‘mountain’ and Parvati’ means ‘She of the mountains.’ This is a reference of Himavat, Parvati’s father. He is the God of the Himalayas who lives high on a peak with his queen, the Goddess Mena, in a palace ablaze with gold, attended by divine guardians, maidens, scent-eating creatures and other magical beings. His name, composed of the words ‘hima’ and ‘alaya’, means ‘abode of snow’. Like father, the daughter too has several Himalayan abodes and in different personifications.
Although Parvathi is not specifically mentioned, Kena Upanishad 3.12 makes reference to Uma-Haimavato. However she appears as the essential female power of Supreme Brahman – Shakti. It is in the latter Ramayana and Mahabaratha that Parvathi is mentioned as Shiva’s consort. Comprehensive coverage is given more in the Puranas and Kalidasa’s plays and of course in the Kama Sutra. Shiva Purana catalogues her marriage to Siva and takes their romance symbolically to achieve nirvana.
Uma and Aparna are two of her ancient epithets. Uma is interchangeably used with Sati. Indeed, the first marriage of Shiva and all ensuing saga uses the name Uma until the stages of Dakhsa’s yagna and her immolation finds her being named Sati. Aparna is her reference as an ardent ascetic performing tapas to win over Lord Shiva’s heart. Aparna means ‘one who took no sustenance. In both the Ramayana and the Harivamsa, Aparna is a reference directly to Parvati. The name Uma comes about when Aparna was dissuaded by her mother from severe austerity by saying U Ma – Oh dont.
Gauri, Kali and Shyama are reference to Parvati’s complexion. Parvati is born with dark skin. Once, Lord Shiva, makes an uncalled for remark that Parvati is ‘blackie’ as implied by Kali. Parvati goes off to the forests and does serious tapas. Apparently Brahma gives her a boon that she would be the golden coloured Gauri. It is in Gauri form that Parvati allures Lord Shiva’s warmth. This is all vain until Kama and Rati together with Spring come to Kailash mountains.
Kali and Shyama are names indicating Parvati’s firece manifestations. It hints at the ‘twice-born’ nature of Sati and then Uma. It is also symbolic that the calm and placid Uma, can transfer back to her primal chaotic nature as Kali when the situation warrants. As Kali, Parvati stands uncloaked, with a foot on her husband's chest. The twin opposite colors, white and black represent the two opposing nature of the Goddess. But Parvati is not at all terrifying as the names suggests. She can be as loving as Meenatchi, Kamatchi and Lalitha. There are other manifestations that show Parvati as loving and devoted. In the rural settling she is just Amma or Aththa.
Puranic literature and folklore address Goddess Parvati in several ways: Lalita, Uma, Kathyayani, Gauri, Kali, Durga, Haimavati, Eswari, Shivaa, Bhavani, Rudhrani, Sarvani, Sarvamangala, Aparna. Durga, Mrudani, Chandika, Ambika, Aarya, Dakshayani, Girija, Chamunda, Bhairavi, Meenakshi etc. Two of her fierce but very powerful forms are Durga - Goddess beyond reach and Kali - Goddess of Destruction. As the mother of the universe, Parvati is known as Amba and Ambika, which means 'mother'. As Lalita, she represents the aspect of beauty.
Hara Hara Mahadeva
(draft Names of Mother Parvati) by Yogi Ananda Saraswathi
DURGA SABTHAPATHI - 108 NAMES OF GODDESS PARVATI
1) Aadya – The Initial reality
2) Aarya – Goddess
3) Abhavya – Improper or fear causing
4) Aeindri – Power of God Indra
5) Agnijwala – One who is poignant like fire
6) Ahankaara – One with Pride
7) Ameyaa – One who is beyond measure
8) Ananta – One who is Infinite or beyond measure
9) Ananta – The Infinite
10) Anekashastrahasta – Possessor of many hand weapons
11) AnekastraDhaarini – Possessor of many missile weapons
12) Anekavarna – One who has many complexions
13) Aparna – One who doesnt eat even leaves while fasting
14) Apraudha – One who never gets old
15) Bahula – One who is in various forms
16) Bahulaprema – One who is loved by all
17) Balaprada – The bestower of strength
18) Bhaavini – The Beautiful Woman
19) Bhavya – Represents Future
20) Bhadrakaali – Fierce form of Kali
21) Bhavani – The abode of the universe
22) Bhavamochani – The absolver of the universe
23) Bhavaprita – One who is loved by the universe
24) Bhavya – With Magnificence
25) Braahmi – Power of God Brahma
26) Brahmavaadini – One who is present everywhere
27) Buddhi – Intelligence
28) Buddhida – The bestower of wisdom
29) Chamunda – Slayer of Chanda and Munda (demons)
30) Chandaghanta – One who has mighty bells
31) ChandaMundaVinashini – Destroyer of the ferocious asuras Chanda and Munda
32) Chinta – Tension
33) Chita – Death-bed
34) Chiti – The thinking mind
35) Chitra – The Picturesque
36) Chittarupa – One who is in thought state
37) Dakshakanya – Daughter of Daksha
38) Dakshayajnavinaashini – Interrupter of the sacrifice of Daksha
39) Devamata – Mother Goddess
40) Durga – The Invincible
41) Ekakanya – The girl child
42) Ghorarupa – Having a fierce outlook
43) Gyaana – Full of Knowledge
44) Jalodari – Abode of the ethereal universe
45) Jaya – The Victorious
46) Kaalaratri – Goddess who is black like night
47) Kaishori – The adolescent
48) Kalamanjiiraranjini – Wearing a musical anklet
49) Karaali – The Violent
50) Katyayani – One who is worshipped by sage Katyanan
51) Kaumaari – The adolescent
52) Komaari – The beautiful adolescent
53) Kriya – One who is in action
54) Krrooraa – Brutal (on demons)
55) Lakshmi – Goddess of Wealth
56) Maaheshvari – Power of Lord Mahesha (Shiva)
57) Maatangi – Goddess of Matanga
58) MadhuKaitabhaHantri – Slayer of the demon duo Madhu and Kaitabha
59) Mahaabala – Having immense strength
60) Mahatapa – With severe penance
61) Mahodari – One who has huge belly which stores the universe
62) Manah – Mind
63) Matangamunipujita – Worshipped by Sage Matanga
64) Muktakesha – One who has open tresses
65) Narayani – The destructive aspect of Lord Narayana (Brahma)
66) NishumbhaShumbhaHanani – Slayer of the demon –brothers Shumbha Nishumbha
67) Mahishasura Mardini – Slayer of the bull –demon Mahishasura
68) Nitya – The eternal one
69) Paatala – Red in color
70) Paatalavati – Wearing red –color attire
71) Parameshvari – The Ultimate Goddess
72) Pattaambaraparidhaana – Wearing a dress made of leather
73) Pinaakadharini – One who holds the trident of Shiva
74) Pratyaksha – One who is real
75) Praudha – One who is old
76) Purushaakriti – One who takes the form of a man
77) Ratnapriya – Adorned or loved by jewels
78) Raudramukhi – One who has a fierce face like destroyer Rudra
79) Saadhvi – The Sanguine
80) Sadagati – Always in motion, bestowing Moksha (salvation)
81) Sarvaastradhaarini – Possessor of all the missile weapons
82) Sarvadaanavaghaatini – Possessing the power to kill all the demons
83) Sarvamantramayi – One who possess all the instruments of thought
84) Sarvashaastramayi – One who is deft in all theories
85) Sarvavahanavahana – One who rides all vehicles
86) Sarvavidya – Knowledgeable
87) Sati – One who got burned alive
89) Satta – One who is above all
90) Satya – The truth
91) Satyanandasvarupini – Form of Eternal bliss
92) Savitri – Daughter of the Sun God Savitr
93) Shaambhavi – Consort of Shambhu
94) Shivadooti – Ambassador of Lord Shiva
95) Shooldharini – One who holds a monodent
96) Sundari – The Gorgeous
97) Sursundari – Extremely Beautiful
98) Tapasvini – one who is engaged in penance
99) Trinetra – One who has three –eyes
100) Vaarahi – One who rides on Varaah
101) Vaishnavi – The invincible
102) Vandurga – Goddess of forests
103) Vikrama – Violent
104) Vimalauttkarshini – One who provides joy
105) Vishnumaya – Spell of Lord Vishnu
106) Vriddhamaata – The old mother (loosely)
107) Yati – Ascetic, one who renounces the world
108) Yuvati – The Woman
Hara Hara Mahadeva by Yogi Ananda Saraswathi
PARVATI SAHASRANAMAM from Kurma Purana.
(1) Shiva, Uma, Paramashakti, Ananta, Nishkala, Amala, Shanta,
Maheshvari, Nitya, Shashvati.
(2) Paramakshara, Achintya, Kevala, Shivatma, Paramatma, Anadi,
Avyaya, Shuddha, Devatma, Sarvaga,
(3) Achala, Eka, Anekavibhagastha, Mayatita, Sunirmala,
Mahamaheshvari, Satya, Mahadevi, Niranjana, Kashtha.
(4) Sarvantarastha, Chitshakti, Atilalasa, Nanda, Sarvvatmika, Vidya,
Jyotirupa Amrita, Akshara, Shanti.
(5) Sarvvapratishtha, Nivritti, Amritaprada. Vyomamurti, Vyomalaya,
Vyomadhara, Achyuta, Amara, Andinidhana, Amogha.
(6) Karanatma, Kalakula, Svatahprathamaja, Amritanabhi,
Atmasamshraya, Praneshvarapriya, Mata, Mahamahishaghatini, Pranarupa,
(7) Sarvvashakti, Kalakara, Jyotsna, Sarvvakaryaniyantri,
Sarvvabhuteshvari, Samsarayoni, Sakala, Sarvvashaktisamudbhava,
(8) Durnirikshya, Durasada, Pranashakti, Pranavidya, Yogini,
Paramakala, Mahavibhuti, Durddharsha, Mulaprakritidsambhava.
(9) Anadyanantavitava, Paramaghapakarshini, Svargasthityan
Tarakarani, Sudurvvachya, Duratyaya, Shabdayoni, Shabdamayi,
Nadakhya, Nadvigraha, Anadi.
(10) Avyaktaguna, Mahanada, Sanatani, Akashayoni, Yogastha,
Mahayogeshvareshvari, Mahamaya, Sudushpara, Mulaprakriti, Ishvari.
(11) Pradhanapurushatita, Pradhanapurushatmika, Purana, Chinmayi,
Adipurusharupini, Bhutantavastha, Kutastha, Mahapurushasamjnita,
(12) Vyapini, Anavachhinna, Pradhananu-Praveshinin, Kshetrajnashakti,
Avyaktalakshana, Malavarjjita, Anadimayasambinna, Prakritigraha,
(13) Pourushi, Dheuva, Vyaktatmika, Krishna, Avyaktatmika, Rrakta,
Shukla, Prasutika, Akarya, Karyajanani.
(14) Nityaprasavadharmini, Sargapralayanirmukta,
Srishtisthityantadharmini, Brahmagarbha, Chaturvimsha, Padmanabha,
Achyutatmika, Vaidyuti, Shashvati, Youni.
(15) Jaganmata, Ishvarapriya, Sarvvadhara, Maharupa,
Sarvvaisharyasamannita, Vishvarupa, Mahagarbha,
Vishveshechhanuvartini, Mahlyasi, Brahmayoni.
(16) Mahalakshmisamudbhava, Mahavimana-Madhyastha, Mahanidra,
Atmahetuka, Sarvva-Sadharani, Sukshma, Avidya, Paramarthiki,
(17) Purushamohini, Devi, Anekakarasamsthana, Kalatrayavivarjita,
Brahmajanma, Harimurti, Brahmakhya, Brahmavishnu-Shivatmika,
(18) Vyakta, Prathamaja, Brahmi, Mahati, Brahmarupini.
Vairagyaishvaryadharmatma. Brahmamurti, Hridisthita, Apamyoni,
(19) Manasi, Tattvasambhava, Ishvarani, Sarvvani,
Shankararddhasharirini, Bhavani, Rudrani, Mahalakshmi, Ambika,
(20) Bhuktimuktifalaprada, Sarvveshvari, Sarvvavandya,
Nitamuditamanasa, Brahmendro-Pendranmita, Shankarechhanuvartini,
Ishvararddhasanagata, Maheshvarapativrata, Sakridvibhata,
(21) Parvati, Himavatputri, Paramanadadyini, Gunadhya, Yogaja, Yogya,
Jnanamurti, Vikashini, Savitri, Kamala.
(22) Lakshmi, Shri, Anantavakshahsthalasthita, Sarojanilaya, Ganga,
Yoganidra, Asurardini Sarasvati, Sarvvavidya, Jagajjveyashtha.
(23) Sumangala, Vagdevi Varada, Avachya Kirti, Sarvvarthasadhika,
Yogishvari, Brahmavidya, Mahavidya, Sushobhana.
(24) Guhyavidya, Atmavidya, Dharmavidya,Atmabhavita, Svaha,
Vishvambhara, Siddhi, Svadha, Medha, Dhriti.
(25) Shruti, Niti, Suniti, Sukriti, Madhavi, Naravahini, Pujya,
Vibhavati, Soumya, Bhogini.
(26) Bhogashayini, Shobha, Vamshakari, Lola, Manini, Parameshthini,
Trailokyasundari, Ramya, Sundari, Kamacharini.
(27) Mahanubhava, Sattvastha, Mahamahisha-Mardini, Padmamala,
Papahara, Vichitramukutangada, Kanta, Chitrambaradhara, Divyabharana-
(28) Hamsakhya, Vyomanilaya, Jagasrishtivivarddhini, Niyantri,
Yantramadhyastha, Nandini, Bhadrakalika, Adityavarna, Koumari.
(29) Mayuravaravahana, Vrishasanagata, Gouri, Mahakali, Surarchita,
Aditi, Niyata, Roudri, Padmagarbhavivahana.
(30) Virupakshi, Lelihana, Mahasuravinashini, Mahafala, Anavadyangi,
Kamarupa, Vibhavari, Koushiki, Vichitraratnamukuta, Pranatarti-
(31) Karshani, Ratri, Tridashartivinashini, Vahurupa, Virupa, Surupa,
Rupavarjita, Bhaktartishamani, Bhavya, Bhavatapavinashini.
(32) Nirguna, Nityavibhava, Nihsara, Nirapatrapa, Tapasvini,
Samagiti, Bhavankanilayalaya, Diksha, Vidyadhari, Dipta.
(33) Manendrarinipatini, Sarvvatishayini, Vidya,
Sarvvasiddhipradyini, Sarvveshvarapriya, Tarkshi, Samudrantaravasini,
(34) Nityashiddha, Niramaya, Kamadhenu, Vrihadgarbha, Dhimati,
Mohanashini, Nihsankalpa, Niratanka, Vinaya.
(35) Vinayapriya, Jvalamalasahasradhya, Devadevi, Manomayi,
Mahabhagavati, Bhaga, Vasudevasamudbhava, Mahendrapendrabhagini.
(36) Bhaktigamya, Paravara, Jnanajneya,Jaratita, Vedantavishaya,
Gati, Dakshina, Dahana, Danta, Sarvvabhutanamaskrita.
(37) Yoganmaya, Vibhagajna, Mahamoha, Gariyasi, Sandhya,
Brahmavidyashraya, Vijankurasamudhbuti, Mahashakti, Mahamati, Kshanti.
(38) Prajna, Chiti, Samvit, Mahabhogindra-Shayini, Vikriti, Shankari,
Shanti, Ganagandharvasevita, Vaishvanari, Mahashala.
(39) Devasena, Guhapriya, Maharatri, Shivananda, Shachi,
Duhsvapnanashini, Ijya, Pujya, Jagaddhatri, Durvineya.
(40) Surpini, Guhalvika, Gunotpatti, Mahapitha, Marutsuta,
Havyavahantaragadi, Havyavahasa-Mudhbhava, Jagadyoni, Jaganmata,
(41) Vuddhi, Mahavuddhimati, Purushantaravasini, Tarasvini,
Samadhistha, Trinetra, Divisamsthita, Sarvvendriyamanomata,
(42) Sattvashuddhikari, Shuddhi, Malatrayavinashini, Jagatpriya,
Jaganmurti, Trimurti, Amritashraya, Nirashraya, Nirahara,
(43) Surupa, Bhavini, Harini, Prabha, Unmilani, Sarvasaha,
Sarvvapratyayasakshini, Susoumya, Chandravadana, Tandavasaktamanasa.
(44) Sativashuddhikari, Shuddhi, Malatrayavinashini, Jagatpriya,
Jaganmurti, Trimurti, Amritashya, Nirashraya, Nirahara,
(45) Chakrahasta, Viochitrangi, Sragvini, Padmadharini,
Paravaravidhanajna, Mahapuushapurvaja, Vishveshvarapriya, Vidyut,
(46) Vidyamayi, Sahaasrakshi, Sahasravadanatmaja, Sahasrarashmi,
Sattvastha, Maheshvarapadashraya, Kshalini, Mrinmayi, Vyapta,
(47) Taijasi, Mahamayashraya, Manya, Mahadevamanorama, Vyomalakshmi,
Simharatha, Chekitana, Amitaprabha, Vireshvari, Vimanastha.
(47) Taijasi, Mahamayashraya, Manya, Mahadevamanorama, Vyomalakshmi,
Simharatha, Chekitana, Amitaprabha, Vireshvari, Vimanastha.
(48) Vishoka, Shokanashini, Anahata, Kundalini, Nalini, Padmabhasini,
Sadananda, Sadakriti, Vagdevata, Sarvvabhutashrayasthita.
(49) Brahmakala, Vishnushivagraja, Paragati, Kshobhika, Bandhika,
Bhedya, Bhedabhedavivarjita, Kalalita, Kalarani.
(50) Brahmashri, Brahmahridaya, Vyomashakti, Kriyashakti, Jamashakti,
Abhinna, Bhinnasamsthana, Vashini, Vamshakarini, Guhyashakti.
(51) Gunatita, Sarvada, Sarvatomukhi, Bhagini, Bhagavatpatni, Sakala,
Kalakarini, Sarvvavit, Sarvvatobhadra.
(52) Guhyatita, Guharani, Prakriya, Yogamata, Ganga,
Vishveshareshvari, Kapila, Akapila, Kanta, Kamalabha.
(53) Kalantara, Punya, Pushkarini, Bhoktri, Puranadarapurahsara,
Poshani, Paramaishvaryabhutida, Bhutibhushana, Panchabrahmasamutpatti.
(54) Paramarthavigraha, Dharmodaya, Bhanumati, Yogijneya, Manojava,
Manorama, Manoraska, Tapasi, Vadarupini, Vedashakti.
(55) Vedamata, Vedavidyaprakashini, Yogeshvareshvari, Mata,
Mahashakti, Manomayi, , Viyanmurti, Vidyunmala, Vihayasi.
(56) Kinnari, Surabhi, Vidya, Nandini, Nandivallabha, Bharati,
Paramananda, Paraparavibhedika, Sarvvapraharanopeta, Kamya.
(57) Kameshvareshvari, Achintya, Anantavibhava, Bhulekha,
Kanakaprabha, Kushmandi, Dhanaratnadhya, Sugandha, Gandhadayini,
(58) Dhanushpani, Shivodaya, Sudurlabla, Dhanadhyaksha, Dhanya,
Pingalalochana, Shanti, Prabhavati, Dipti, Pankajayatalochana.
(59) Adya, Hritamalodbhuta, Gomata, Ranapriya, Satkriya, Girisha,
Shuddhi, Nityapushta, Nirantara, Durga.
(60) Katyayani, Chandi, Charichitanga, Suvigraha, Hiranyavarna,
Jagati, Jagadyantrapravartika, Sarada, Mandaradrinivasa, Svarnamalini.
(61) Ratnamala, Ratnagarbha, Pushti, Vishvapramathini, Padmanana,
Padmanibha, Nityatushta, Amritodbhava, Dhunvati, Dushprakampa.
(62) Suryamata, Drishadvati, Mahendrabhagini, Soumya, Varenya,
Varadayika, Kalyani, Kamalavasa, Panchachuda, Varaprada.
(63) Vachya, Amareshvari, Vandhya, Durjjaya, Duratikrama, Kalaratri,
Mahabega, Virabhadrapriya, Hita, Bhadrakali.
(64) Jaganmata, Bhaktamangaladayini, Karala, Pingalakara, Kamabheda,
Mahasvana, Yashasvini, Yashoda, Shadadhvaparivartika, Shankhini.
(65) Padmini, Sankhya, Samkhyayogapravartika, Chaitra,
Samvatsararuda, Jagatsampurani, Indraja, Shumbhari, Khechari, Khastha.
(66) Kamburgriva, Kalipriya, Khagadhvaja, Khagaruda, Varahi,
Pugamalini, Aishvaryapadmanilaya, Virakta, Garudasana, Jayanti.
(67) Hridguhagamya, Shankareshtaganagrani, Samyastha, Sankalpasiddha,
Sarvvavijnandayini, Kalikalkavihantrui, Guhyanpanishaduttama,
(68) Smriti, Vyapi, Pushti, Tushti, Kriyavati,
Vishvamareshvasreshana, Bhukti, Mukti, Shiva, Amrita.
(69) Lohitasarpamala, Bhisani, Naramalini, Anantashayana, Ananta,
Naranarayanodbhava, Nrisimhi, Daityamathini, Shankachakragadadhara,
(70) Sankarshanasamutpatti, Padasamshrava, Mahajvala, Mahabhuti,
Sumurti, Sarvvakamadhuka, Suprabha, Sustani, Souri,
(71) Bhrumadhyanilaya, Purva, Puranapurusharani, Mahavibhutida,
Madhya, Sarojanayana, Sama, Anadya, Nilotpaladalaprabha,
(72) Sarvvashaktyasanaruda, Dharmadharmavivarjita,
Vairagyajnananirata, Niraloka, Nirindriya, Vichitragahanadhara,
Shvashvatasthanavasini, Sthaneshvari, Nirananda, Trishulavaradharini.
(73) Asheshadevatamurti, Devatavaradevata, Ganambika, Giriputri,
Nishumbhavinipatini, Avarna, Varnarahita, Trivarna, Jivasambhava,
(74) Ananyastha, Shankari, Shantamanasa, Agotra, Gomati, Goptri,
Guhyarupa, Gunottara, Go, Gih.
(75) Govyapriya, Gouni, Ganeshvaranamaskrita, Satyabhama,
Satyasandha, Trisandhya, Sandhivarjita, Sarvvavadashraya, Samkhya,
(76) Asamkhyeya, Aprameyakhya, Shunya, Suddakulodbhava,
Vindunadasamutpatti, Shambhuvasa, Shashiprabha, Pishanga,
(77) Madhusudani, Mahashri, Shrisamutapatti, Tamohparepratishthita,
Tritattvamata, Trividha, Susukshmapadasamshraya, Shantyatita,
(78) Nirashraya, Shivakhya, Chittanilaya, Kashyapi,
Shivajnanasvarupini, Daityadanavanirmukhi, Kalakarnika, Shastrayoni,
(79) Narayani, Narodbhuti, Koumudi, Lingadharini, Karmuki, Kalita,
Bhava, Paravaravibhutida, Vadava, Pararddhajatamahima.
(80) Vamalochana, Subhadra, Devaki, Sita, Manasvini,
Vedavedangaparaga, Manyumata, Mahamanyusamundbhava, Amanyu,
(81) Puruhuta, Purushtuta, Ashouchya, Bhinnavishaya,
Hiranyarajatapriya, Hiranyarajani, Haimi, Hemabharanabhushita,
(82) Jyotishtomafalaprada, Mahnidrasamudbhyuti, Anidra, Satyadevata,
Dirgha, Kakudmini, Hridya, Shantida, Shantivarddhini,
(83) Shaktichakrapravartika, Trishaktijanani, Janya,
Shadurmiparivarjita, Sudhama, Karmakarani, Yugantadahanatmika,
Sankarshini, Jagaddhatri, Kamayoni.
(84) Kiritini, Aindri, Trailokyanamita, Vaishnavi, Parameshvari,
Pradyumnadayita, Datri, Yugmadrishti, Trilochana, Madotkata.
(85) Hamsagati, Prachanda, Chandavikrama, Vrishavesha, Vishyanmatra,
Vindhyaparvatavasini, Himavanmerunilaya, Kailasagirivasini,
(86) Kamarupini, Vedavedya, Vratasnata, Brahmashailanivasini,
Virabhadrapraja, Vira, Siddha, Mahakamasamudbhava,
(87) Apyayani, Haranti, Pavani, Poshani, Kala, Matrika,
Manmathodbhuta, Varija, Vahanapriya, Sudha.
(88) Karishini, Vani, Vinavadanatatpara, Sevita, Sevika, Sevya,
Garudatmati, Arundhati, Hiranyakshi.
(89) Mrigakshi, Manadayini, Vasuprada, Vasumati, Vasudhara,
Vasundhara, Dharadhara, Vararoha, Characharasahsrada, Shrifala.
(90) Shrimati, Shrisha, Shrinivasa, Shivapriya, Shridhari, Shrikari,
Kalya, Shridhararddhasharirini, Anantadrishti, Akshudra.
(91) Dhatrisha, Dhanadapriya, Daityasamuhaniyantri, Simhika,
Simhavahana, Suvarchala, Sushroni, Sukirti, Chhinnasamshaya, Rasajna.
(92) Rasada, Rama, Lelihana, Amritasrava, Nityodita, Svayamjyotih,
Utsuka, Mritajivani, Vajratunda, Vajrajihva.
(93) Mangalya, Mangala, Mala, Nirmala, Malaharini, Gandharvi, Garudi,
Chandri, Kambalashvatarapriya, Soudamini.
(94) Janananda, Bhrikutikutilanana, Karnikarakara, Kakshya,
Kamsapranapaharini, Yugandhara, Yugavarta, Trisandhya,
(95) Divya, Divyagandhathivasana, Shakrasanagata, Shakri, Sadhya,
Charusharasana, Ishta, Vishishta, Shishteshta,
(96) Shatarupa, Shatavarta, Vinata, Surabhi, Sura, Surendramata,
Sudyumna, Sushumna, Suryasamsthita, Samiksha.
(97) Satpratishtha, Nivritti, Jnanaparaga, Dharmashastrarthakushala,
Dharmajna, Dharmavahana, Dharmadharmavinirmatri,
Dharmikamangalaprada, Dharmamayi, Dharmashakti.
(98) Vidharma, Vishvadharmini, Dharmantara, Dharmamayi, Dharmapurva,
Dhanavaha, Dharmopadeshtri, Dharmaksha, Dharmagamya, Dharadhara.
(100) Mahadevaikasakshini, Sadashiva, Vishaynmurti, Vedamurti,
Amurtika, Parameshvari, Shobha, Vishala, Prasannavadana, Hrishtatma
Hara Hara Mahadeva
PARVATI AS YOGINI: The Yogini in Parvati has no imminent need to insist on her superiority of feminine power. Her austerities, resilience, determination and progressive ways to Shiva are by itself example of her power and value of her teachings. Saying it another way, the routes she took and the methods she adopted to win Yoga with Shiva, is in itself a most powerful allegory of the sadhak’s quest to merge with the Divine.
As a general rule, there are three basic requirements for Yoga and yoga path. They are (1) access to spiritual teachings; (2) a legitimate guru and (3) one-pointed mind and dedication to yoga practices. Parvati is a yogini par excellence. As a yogini – the female yoga adept and tapasvini – female accomplisher of severe austerities, Parvati offers all of her devotees an inspiring model by which to master the intricacies of their sadhana.
SHIVA-SHAKTI YOGA: Parvati is actively engaged in asceticism and tapas as advocated as the prerequisite for Yoga with Shiva. She literally transforms herself as a ‘nari’ the human disciple. She is dressed like an ascetic. He jata is all matted and her food is the minimu or modest diet – mitahara. Parvati remains focused while meditating. She knows these to be prerequisite practices to effect Yoga with Shiva. Only such union would actively save the world.
The devas duly inform of Parvati’s meditative attempts, he wants to test her resolve and commitment. So he appears before her dishuised as a brahmachari. He speaks of Shiva’s wrath and demeanour. Nothing moved Parvati, she continued with her tapas. Shiva was convinced of her one-pointed determination and devotion.
The Lord then, gave Parvati darshan and agrees to the marriage. Parvati’s tapas bore fruits as she won-over her self-chosen husband, Shiva. Thereafter, Parvati engages in stridharma yoga with Shiva. This is not an object of sexual desire. Parvati is the spiritual heroine who has won her status to be in physical yoga with Shiva.
ARDHARISHWARA: In the Hatha yoga tradition, teachings were transmitted from Shiva-Parvati discourse reflecting the prototypical relationship between guru and disciple. The disciple, Parvati has more than one thing to prove her commitment, like Ekapada standing, string penance of eating tree barks, just anything to win over Shiva. These disciplined activities prepare Parvati’s progressive ascent through body, speech and mind.
This are the stages of preparatory and purificatory practices, to the higher attainments of yoga realization. Once her karma is dissolved, Parvati, as a model disciple, is drawn into deeper and more subtle forms of meditation, leading to the merging of herself and Shiva in the form and figure of Ardhanariswara.”
TANTRA: In Tantric cosmology, two fundamental forces are at play – Shiva-Shakt associated to opposite forms of masculine deity and that of a feminine one. Correspondingly, Shiva represents the constitutive elements of the universe. Shakti is the dynamic potency. It is her shakti by which these elements come to life and act.
In essence, Shiva-Shakti are one.
Metaphysically, Shiva-Shakti couple, corresponds to two essential aspects of the One. The masculine principle represents the abiding aspect of God. The feminine principle, which represents Its Energy. This is the Force which acts in the manifested world, life itself considered at a cosmic level. From this perspective, Shakti represents the immanent aspect of the Divine, that is the act of active participation in the act of creation.
Therefore, Shiva defines the traits specific to pure transcendence and is normally associated, from this point of view, to a manifestation of Shakti. She is somewhat terrible like Kali and Durga personification of Her own untamed and limitless manifestation. In this Yoga, the two deities are in Viparita Maithuna, meaning sexual union. This is where man is immobile, while the woman, embracing him, assumes an active role during the sexual act. The west has many interpretations about this Maithuna and some of it is not yoga but porn.
Shiva and Shakti can be compared to a seed of grain. It is made up of two halves so closely linked that they appear as one. Also one single cover covers them. Symbolically, the two halves represent Shiva and Shakti, the cover represents Maya or cosmic illusion. When the cover is on, the two halves are separated. When the seed is about to germinate the cover goes off, unifying two halves in one.
God willing, we will next discuss Shivaratri and Kundalini yoga.
Hara Hara Mahadeva
(draft Parvati and Tantra) by Yogi Ananda Saraswathi
PARVATI AS MAHADEVI: All goddesses are in reality one being. The various consorts of the Puranic texts are drawn together to form one cosmic power. This doctrine is advanced as Mother Goddess Devi, constantly addressed by different names pointing to her multifarious powers. Whether she is called Parvati, Ambika-the Mother or Candika, the violent and Impetuous One, underlying her various forms, which represent different aspects of her character, she is simply Shakti. Also in the Devi Mahatmya, but more explicitly stated in Shakta texts, is the idea that all feminine forms, including that of human woman, belong to her.
Parvati manifesting as a host of celestial goddess and the swarms of Ashta matrikas, Navadurgas and Dasa Mahavidyas or Shaktis, or powers envisaged as female, float across time and space, rising and falling, the Great Goddess Devi, is known in innumerable shapes yet remains totally herself. She addresses herself to mankind.
She is elegant in the consciousness of her power, whatever her appearance, a woman of fashions, created like everything else, exclusively by herself. She created the universe, she is its very substance, Prakriti. So vast is her power that she draws inti herself all the forms and thus stands alone.
The later Devi Bhagavatam is more explicit in its conceptual understanding of a Great Goddess who is cosmic power and from whom all other forms unfold. As well as the title Mahadevi, she is called Adyasakti or Primordial Power, An important facet of Mahadevi is that she encompasses both benign and terrible aspects. This idea is explicitly conveyed in the Devi Gita portion of the Devi-Bhagavatam, when Devi reveals her cosmic form to the gods, in much the same way as Krishna revealed his cosmic form in the Gita.
‘They beheld that Cosmic Body if the Great Goddess, that form beyond all other forms. The sky is its head, the moon and sun its eyes. The cardinal directions are its ears, the Vedas its speech, the wind its breath, so it is proclaimed; The universe is its heart, they say, the earth its loins, so it is thought’ Devi Gita 3.23-4.
In many myths the angry aspect of Parvati or of individual goddess, represents a positive force. The power of anger is a catalyst of transformation, which in many instances is necessary to overcome a formerly invincible foe. For example, consider the appearance of Kali at the climax of the battle between Devi and the asuras – demons.
Although there is clearly a notion in the later Puranic texts of a Mahadevi or Great Goddess who is the underlying essence of all goddesses, individual goddesses relate to their own mythology. Therefore Hindu goddesses need to be understood on two levels.
There are individuals in that they have their own iconography and myth that in many cases is individual to themselves. However each goddess is a manifestation of cosmic power – Shakti, and as such, they all have the same underlying essence. It is this combination that allows the goddess to be both available and yet beyond human conception, to live among her people despite being ultimate source.
Hara Hara Mahadeva
by Yogi Ananda Saraswathi
PARVATI DECORATIONS: Mother Devi has many names and forms. She is the mother of all. In her hands, She holds joy and pain; life and death. While She brings rain and prosperity She also brings disease and destruction to complete the cycle of life. Humans go through these experiences as per their karmaphala. We are to receive karma phala as the Mother’s prasada.
Mother Devi’s saguna diagram or Her mansions are replete with decorations. This is the external beauty that man has made in his or her image of the Divine. Saraswathy is knowledge. Simple white cloth adorn Her to reflect Her purity of knowledge. Saraswathy rejects materialism and rarely wears jewels. Lakshmi is wealth. She is the mistress of bounty and is adorned with all jewellery. Red is the colour of fertility and the sap of life, so Lakshmi wears all red.
Parvathi is courage and love. She is unique in her saguna forms in that, like all married women, She wears all the sixteen love charms, the solah shringar. Whether married women follow this is another matter. One has to be practical also, especially in today’s working environment. It would be odd going to office looking like a bride or a deity!
‘Idam- porul- Eval’ means ‘place, matter, purpose.’ This purports that one has to be practical in the circumstances. So moderation is the exception to the rule. Parvathi’s solah shringar decorations acknowledge and celebrate the beauty and divinity of the human body. They are divine reflections.
1. Bindi or kumkum red dot on the forehead
2. Mangalasutra, the sacred thread of marriage round the neck
3. Tumeric pase annoting the body
4. Fragrant flowers
6. Betel leaves chewed to make the mouth fragrant
7. Black beauty dot to ward off evil
8. Kohl or black eye liner
9. Mehendi on the hand
10. Alta, red dye for the feet
11. Brightly coloured sari
12. Jewels for the hair; tiara, hairpins
13. Jewels for the head; earrings, nose-rings, necklaces
14. Jewels for the waist; cummerbund or waist band
15. Jewels for the arms; armlets, bracelets, bangles, rings
16. Jewels for the feet; toe-rings and anklets.
Parvathi’s decorations are also the guises of Jaganmata, the Great Mother Devi. Jaganmata is mother of the universe. But we would still like to see Mother in Her best according to customs and rituals to reflect our own Self. So we see Jaganmata as saguna as well as nirguna. While She assumes cosmic proportions, Her inner beauty is beyond all physical attributes. She is many and she is One. The world that Devi is can enchant us because she is the One in the many; many in the One.
In Her nirguna form Mother is all infinite Beauty and that is what should be aspired as Realization. She has been sending a message of Yoga if you cared to hear. Yoga with Mother Goddess also requires absolutely discarding all external rules and rituals. Meditation and merging begins when you transcend external beauty to realise Her inner beauty. That is Self-realization. Her omniscience of infinite knowledge, omnipresence everywhere and omnipotence of unlimited power is the Divine Mother’s extreme beauty and ageless eternity. Hari Om
by Yogi Ananda Saraswathi all rights reserved