DASA Mahavidya
Mothers are the ten Goddesses of Wisdom.
Devi Shakti manifests in these forms as She is the epitome of the entire creation referred to as Vidya in Tantra.
Maha Vidyas also represent a spectrum of feminine divinity.
They range from fierce to loving forms.
No writing could effectively describe Shakti in their manifest and unmanifest nature.
But we can attempt some brevity on their titles and energy descriptions.
Certainly this is inexhaustive and much detail reading is desired.
The Dasa Mahavidyas are:
1.
Mahakali, Goddess of Yogic Transformation and Might,
2.
Tara, Goddess of Guidance or Protector,
3.
Lalitha Tripurasundari, Beauty and Bliss of Three Worlds,
4.
Bhuvaneshwari, Queen of the Universe, 5. Bhairavi, Queen of Divine Anger,
6.
Chinnamastha, Self-decapitated Goddess,
7.
Dhumavati, Goddess of Death or Widow Goddess,
8.
Bagalamukhi, Goddess of Paralyzing Power,
9.
Matangi, Goddess of Knowledge and Talent and finally
10.
Kamala, Goddess of Material Fulfillment.
There are other descriptions in terms of Their energies. Kali is Eternity of Time; Tara is the Power of Silence; Tripura is the Beauty of Pure Perception; Bhuvaneswari is the Love of Infinite Space; Bhairavi is the Fire of Truth; Chinnamasta is Liberating the Mind; Dhumavati is the Blessing of Suffering; Bagalamukhi is Oneness of Opposites; Matangi is Purifying Truths and Kamala is Wealth Giving.
Mahavidya Mothers are worshipped in their saguna forms with innumerable forms. Tantric worship on the other hand is specialized form of worship. The central theme in tantric worship of the Mahavidyas is the identification of the macrocosm with the microcosm represented by the human organism. Through meditation rituals, images yantra and mandala, the tantric sadhaka systematically identifies parts, aspects and dimensions of himself or herself with other parts and dimensions of the Cosmos.
In tantric sadhana, identity with the Deity is established. One is to appropriate that Deity and awaken the Deity within oneself and offer it Puja. This need not be wholly external. At appropriate times, one may worship the Deity residing within in the hope of awakening in oneself the reality the Deity represents. This self-divinization is not easy but not impossible. She is within. Om Shakti
Yogi Ananda Saraswathi
Mothers are the ten Goddesses of Wisdom.
Devi Shakti manifests in these forms as She is the epitome of the entire creation referred to as Vidya in Tantra.
Maha Vidyas also represent a spectrum of feminine divinity.
They range from fierce to loving forms.
No writing could effectively describe Shakti in their manifest and unmanifest nature.
But we can attempt some brevity on their titles and energy descriptions.
Certainly this is inexhaustive and much detail reading is desired.
The Dasa Mahavidyas are:
1.
Mahakali, Goddess of Yogic Transformation and Might,
2.
Tara, Goddess of Guidance or Protector,
3.
Lalitha Tripurasundari, Beauty and Bliss of Three Worlds,
4.
Bhuvaneshwari, Queen of the Universe, 5. Bhairavi, Queen of Divine Anger,
6.
Chinnamastha, Self-decapitated Goddess,
7.
Dhumavati, Goddess of Death or Widow Goddess,
8.
Bagalamukhi, Goddess of Paralyzing Power,
9.
Matangi, Goddess of Knowledge and Talent and finally
10.
Kamala, Goddess of Material Fulfillment.
There are other descriptions in terms of Their energies. Kali is Eternity of Time; Tara is the Power of Silence; Tripura is the Beauty of Pure Perception; Bhuvaneswari is the Love of Infinite Space; Bhairavi is the Fire of Truth; Chinnamasta is Liberating the Mind; Dhumavati is the Blessing of Suffering; Bagalamukhi is Oneness of Opposites; Matangi is Purifying Truths and Kamala is Wealth Giving.
Mahavidya Mothers are worshipped in their saguna forms with innumerable forms. Tantric worship on the other hand is specialized form of worship. The central theme in tantric worship of the Mahavidyas is the identification of the macrocosm with the microcosm represented by the human organism. Through meditation rituals, images yantra and mandala, the tantric sadhaka systematically identifies parts, aspects and dimensions of himself or herself with other parts and dimensions of the Cosmos.
In tantric sadhana, identity with the Deity is established. One is to appropriate that Deity and awaken the Deity within oneself and offer it Puja. This need not be wholly external. At appropriate times, one may worship the Deity residing within in the hope of awakening in oneself the reality the Deity represents. This self-divinization is not easy but not impossible. She is within. Om Shakti
Yogi Ananda Saraswathi
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