Das Mahavidya Yantra

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Das Mahavidya Yantra The Mahavidya are ten particular incarnations of

the Divine Mother, in which she represented herself in different yogas

and on different occasions before she again became Uma, the wife of Lord

Shiva. The spectrum of these ten goddesses covers the whole range of

feminine divinity, encompassing horrific goddess's at one end, to the

ravishingly beautiful at the other. These Goddesses are:Kali, Tara,

Tripur Sundari, Bhuvaneshvari, Chinnamasta, Tripur Bhairavi, Dhumavati,

Bagalamukhi, Matangi, Kamala.

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Das Mahavidyas - Ten Incarnations of Goddess Shakti

The Ten Mahavidyas are known as Wisdom Goddesses. The spectrum of these

ten goddesses covers the whole range of feminine divinity, encompassing

horrific goddess's at one end, to the ravishingly beautiful at the

other. Mahavidya means (Maha - great; vidya - knowledge) Goddesses of

great knowledge. These Goddesses are: [Mahavidyas - The ten forms of

Shakti]

Kali the Eternal Night

Tara the Compassionate Goddess

Shodashi the Goddess who is Sixteen Years Old

Bhuvaneshvari the Creator of the World

Chinnamasta the Goddess who cuts off her Own Head

Bhairavi the Goddess of Decay

Dhumawati the Goddess who widows Herself

Bagalamukhi the Goddess who seizes the Tongue

Matangi the Goddess who Loves Pollution

Kamala the Last but Not the Least

Birth of Das Mahavidyas

Once during their numerous love games, things got out of hand between

Shiva and Parvati. What had started in jest turned into a serious matter

with an incensed Shiva threatening to walk out on Parvati. No amount of

coaxing or cajoling by Parvati could reverse matters. Left with no

choice, Parvati multiplied herself into ten different forms for each of

the ten directions. Thus however hard Shiva might try to escape from his

beloved Parvati, he would find her standing as a guardian, guarding all

escape routes.

 

Each of the Devi's manifested forms made Shiva realize essential truths,

made him aware of the eternal nature of their mutual love and most

significantly established for always in the cannons of Indian thought

the Goddess's superiority over her male counterpart. Not that Shiva in

any way felt belittled by this awareness, only spiritually awakened.

This is true as much for this Great Lord as for us ordinary mortals.

Befittingly thus they are referred to as the Great Goddess's of Wisdom,

known in Sanskrit as the Mahavidyas. Indeed in the process of spiritual

learning the Goddess is the muse who guides and inspires us. She is the

high priestess who unfolds the inner truths.

 

Worship of Das Mahavidyas

 

In their strong associations with death, violence, pollution, and

despised marginal social roles, they call into question such normative

social "goods" as worldly comfort, security, respect, and honor. The

worship of these goddesses suggests that the devotee experiences a

refreshing and liberating spirituality in all that is forbidden by

established social orders.

 

The central aim here is to stretch one's consciousness beyond the

conventional, to break away from approved social norms, roles, and

expectations. By subverting, mocking, or rejecting conventional social

norms, the adept seeks to liberate his or her consciousness from the

inherited, imposed, and probably inhibiting categories of proper and

improper, good and bad, polluted and pure. Living one's life according

to rules of purity and pollution and caste and class that dictate how,

where, and exactly in what manner every bodily function may be

exercised, and which people one may, or may not, interact with socially,

can create a sense of imprisonment from which one might long to escape.

Perhaps the more marginal, bizarre, "outsider" goddesses among the

Mahavidyas facilitate this escape. By identifying with the forbidden or

the marginalized, an adept may acquire a new and refreshing perspective

on the cage of respectability and predictability. Indeed a mystical

adventure, without the experience of which, any spiritual quest would

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