Tara Devi

Tara Devi

Tara Devi

The goddess Tara is the second of the Dasa (ten) Mahavidyas or “Great Wisdom goddesses”, and is a form of Shakti (primeval energy in female form), the tantric manifestations of the goddess. The word ‘Tara’ is derived from the Sanskrit root ‘tṛ’, meaning to cross. In many other contemporary Indian languages, the word ‘tara’ also means star in reference to their motion in crossing the sky.

The origin of the goddess Tara is documented in the tantrik text Tara Rahasya. The legend begins with the churning of the ocean between the Devas and Asuras. Lord Shiva drank the poison (Halahala) that was created from the churning of the ocean (in the process turning his throat blue and earning him the epithet Nilakantha), thus saving the world from destruction, but fell unconscious under its powerful effect. Mahadevi Durga appeared as Maa Tara and took Shiva on her lap. She suckled him, the milk from her breasts counteracting the poison, and he recovered.

According to a text named Adbhuta Ramayana, when Sita in the form of Kali slew Sahasraskandha Ravana, Brahma and other deities propitiated Her with hymns. Appeased, Devi assumed the calmer form of Tara. Holding Her sword with the right hand, Devi accepted the clothing of tiger skin from Brahma, removed Her golden crown, piled Her hair into Jatamukuta and bound it with the serpent Akshobhya. Rudra laid on the ground and requested the boon of Brahmavidya from Her,to which Devi placed Her left foot on his chest and enlightened him. Hence, Rudra offered Her a blue lotus and a skull cup.

Tara Devi

A variant version speaks of Tara’s demon-slaying form;a demon called Hayagriva wrecked havoc everywhere and banished Devas from Amaravati after defeating them and robbing them off their possessions. It is then that Devas approached Brahma,who lead them to Kali. The Supreme Goddess created another Devi from Her third eye,who was none other than Tara,and sent Her to defeat Hayagriva. In the battle that ensued,Tara prevailed and slew Hayagriva.

A non popular version from Kalika Purana associates Tara with Matangi (both considered forms of Saraswati). According to this,when Devas were defeated by the demons Sumbha and Nisumbha,they sought refuge in Himalayas and began to propitiate Devi. At that time,sage Matanga’s wife Matangisaw Devas and asked whom are they propitiating,before Devas could answer,Devi Mahasaraswati manifested from Matangi’s body and replied that the Devas were propitiating Her. Since Mahasaraswati manifested from Matangi’s body,the fair complexioned eight-armed goddess came to be known as Kaushiki. On the other hand, Matangi’s complexion turned dark and She came to be known as Kali and Ugratara.

Kali and Tara are similar in appearance. They both are described as standing upon a supine Shiva in an inert or corpse-like form. However, while Kali is described as black, Tara is described as blue. Both wear minimal clothing, however Tara wears a tiger-skin skirt, while Kali wears only a girdle of severed human arms. Both wear a garland of severed human heads. Both have a lolling tongue, and blood oozes from their mouths. Their appearances are so strikingly similar that it is easy to mistake one for the other.Tara is shown standing in Pratyalidha posture(in which the left foot is forward). Her Bhairava(consort) is Akshobhya,a Bodhisattva who is in the form of a cobra coiled around Tara’s matted hair. She wears a crown made of skulls of five meditating Buddhas. Tara has eight forms called Ashta Tara and the names are Tarinismrita, Ugratara, Mahogra, Kameshwari, Chamunda, Nilasaraswati, Vajra, and Bhadrakali. Tara is said to be more approachable to the devotee (Bhakta) or Tantrika because of her maternal instincts.

Like Kali, furthermore, Tara in her Hindu context enjoys blood. In her hymn of a hundred names from the Mundamala-tantra, she is called “She Who Likes Blood”, “She Who Is Smeared with Blood” and “She Who Enjoys Blood Sacrifice”

Tara can be distinguished visually from Kali primarily via her implements. Four armed, she carries a sacrificial sword, a severed head or skull cup, a blue lotus and a flying knife. Kali never holds a lotus or a flying knife. Tara resides in five voids. In the first void, She is creatrix; in the second void, She is Vishvarupini;in the third void, She is Nirguna Brahman; in the fourth void,She is the sustainer and finally, in the fifth void, She is the Annihilator. The void in itself is Brahman, where all-transcending Kali resides. The relation between Tara and Kali is that of Shiva and Shakti;Tara is Shakti and Kali is Shiva

Tara protects her devotees from difficult dangers and so She is also known as ‘’’Ugratara’’’. The goddess is all-pervading and also manifests in the earth. A devotee who becomes conscious of her Mantra attains moksha (liberation), gets the ability to create poems and gets the complete understanding of all the Shastras

 See also

Sagittarius Horoscope

महाविद्या शाबर मन्त्र

महाविद्या शाबर मन्त्र

प्रथम ज्योति महाकाली प्रगटली ।
॥ महाकाली ॥
ॐ निरंजन निराकार अवगत पुरुष तत सार, तत सार मध्ये ज्योत, ज्योत मध्ये परम ज्योत, परम ज्योत मध्ये उत्पन्न भई माता शम्भु शिवानी काली ओ काली काली महाकाली, कृष्ण वर्णी, शव वहानी, रुद्र की पोषणी, हाथ खप्पर खडग धारी, गले मुण्डमाला हंस मुखी । जिह्वा ज्वाला दन्त काली । मद्यमांस कारी श्मशान की राणी । मांस खाये रक्त-पी-पीवे । भस्मन्ति माई जहाँ पर पाई तहाँ लगाई । सत की नाती धर्म की बेटी इन्द्र की साली काल की काली जोग की जोगीन, नागों की नागीन मन माने तो संग रमाई नहीं तो श्मशान फिरे अकेली चार वीर अष्ट भैरों, घोर काली अघोर काली अजर बजर अमर काली भख जून निर्भय काली बला भख, दुष्ट को भख, काल भख पापी पाखण्डी को भख जती सती को रख, ॐ काली तुम बाला ना वृद्धा, देव ना दानव, नर ना नारी देवीजी तुम तो हो परब्रह्मा काली ।
क्रीं क्रीं क्रीं हूं हूं ह्रीं ह्रीं दक्षिणे कालिके क्रीं क्रीं हूं हूं ह्रीं ह्रीं स्वाहा ।
द्वितीय ज्योति तारा त्रिकुटा तोतला प्रगटी ।
॥ तारा ॥
ॐ आदि योग अनादि माया जहाँ पर ब्रह्माण्ड उत्पन्न भया । ब्रह्माण्ड समाया आकाश मण्डल तारा त्रिकुटा तोतला माता तीनों बसै ब्रह्म कापलि, जहाँ पर ब्रह्मा विष्णु महेश उत्पत्ति, सूरज मुख तपे चंद मुख अमिरस पीवे, अग्नि मुख जले, आद कुंवारी हाथ खण्डाग गल मुण्ड माल, मुर्दा मार ऊपर खड़ी देवी तारा । नीली काया पीली जटा, काली दन्त में जिह्वा दबाया । घोर तारा अघोर तारा, दूध पूत का भण्डार भरा । पंच मुख करे हां हां ऽऽकारा, डाकिनी शाकिनी भूत पलिता सौ सौ कोस दूर भगाया । चण्डी तारा फिरे ब्रह्माण्डी तुम तो हों तीन लोक की जननी ।
ॐ ह्रीं स्त्रीं फट्, ॐ ऐं ह्रीं स्त्रीं हूँ फट्
तृतीय ज्योति त्रिपुर सुन्दरी प्रगटी ।
॥ षोडशी-त्रिपुर सुन्दरी ॥
ॐ निरञ्जन निराकार अवधू मूल द्वार में बन्ध लगाई पवन पलटे गगन समाई, ज्योति मध्ये ज्योत ले स्थिर हो भई ॐ मध्याः उत्पन्न भई उग्र त्रिपुरा सुन्दरी शक्ति आवो शिवधर बैठो, मन उनमन, बुध सिद्ध चित्त में भया नाद । तीनों एक त्रिपुर सुन्दरी भया प्रकाश । हाथ चाप शर धर एक हाथ अंकुश । त्रिनेत्रा अभय मुद्रा योग भोग की मोक्षदायिनी । इडा पिंगला सुषम्ना देवी नागन जोगन त्रिपुर सुन्दरी । उग्र बाला, रुद्र बाला तीनों ब्रह्मपुरी में भया उजियाला । योगी के घर जोगन बाला, ब्रह्मा विष्णु शिव की माता ।
श्रीं ह्रीं क्लीं ऐं सौः ॐ ह्रीं श्रीं कएईलह्रीं
हसकहल ह्रीं सकल ह्रीं सोः
ऐं क्लीं ह्रीं श्रीं ।
चतुर्थ ज्योति भुवनेश्वरी प्रगटी ।‍‍‍‍‍‍‍‍‍‍
॥ भुवनेश्वरी ॥
ॐ आदि ज्योति अनादि ज्योत ज्योत मध्ये परम ज्योत परम ज्योति मध्ये शिव गायत्री भई उत्पन्न, ॐ प्रातः समय उत्पन्न भई देवी भुवनेश्वरी । बाला सुन्दरी कर धर वर पाशांकुश अन्नपूर्णी दूध पूत बल दे बालका ऋद्धि सिद्धि भण्डार भरे, बालकाना बल दे जोगी को अमर काया । चौदह भुवन का राजपाट संभाला कटे रोग योगी का, दुष्ट को मुष्ट, काल कन्टक मार । योगी बनखण्ड वासा, सदा संग रहे भुवनेश्वरी माता ।
पञ्चम ज्योति छिन्नमस्ता प्रगटी ।
॥ छिन्नमस्ता ॥
सत का धर्म सत की काया, ब्रह्म अग्नि में योग जमाया । काया तपाये जोगी (शिव गोरख) बैठा, नाभ कमल पर छिन्नमस्ता, चन्द सूर में उपजी सुष्मनी देवी, त्रिकुटी महल में फिरे बाला सुन्दरी, तन का मुन्डा हाथ में लिन्हा, दाहिने हाथ में खप्पर धार्या । पी पी पीवे रक्त, बरसे त्रिकुट मस्तक पर अग्नि प्रजाली, श्वेत वर्णी मुक्त केशा कैची धारी । देवी उमा की शक्ति छाया, प्रलयी खाये सृष्टि सारी । चण्डी, चण्डी फिरे ब्रह्माण्डी भख भख बाला भख दुष्ट को मुष्ट जती, सती को रख, योगी घर जोगन बैठी, श्री शम्भुजती गुरु गोरखनाथजी ने भाखी । छिन्नमस्ता जपो जाप, पाप कन्टन्ते आपो आप, जो जोगी करे सुमिरण पाप पुण्य से न्यारा रहे । काल ना खाये ।
श्रीं क्लीं ह्रीं ऐं वज्र-वैरोचनीये हूं हूं फट् स्वाहा ।
षष्टम ज्योति भैरवी प्रगटी ।
॥ भैरवी ॥
ॐ सती भैरवी भैरो काल यम जाने यम भूपाल तीन नेत्र तारा त्रिकुटा, गले में माला मुण्डन की । अभय मुद्रा पीये रुधिर नाशवन्ती ! काला खप्पर हाथ खंजर, कालापीर धर्म धूप खेवन्ते वासना गई सातवें पाताल, सातवें पाताल मध्ये परम-तत्त्व परम-तत्त्व में जोत, जोत में परम जोत, परम जोत में भई उत्पन्न काल-भैरवी, त्रिपुर-भैरवी, सम्पत्त-प्रदा-भैरवी, कौलेश-भैरवी, सिद्धा-भैरवी, विध्वंसिनि-भैरवी, चैतन्य-भैरवी, कामेश्वरी-भैरवी, षटकुटा-भैरवी, नित्या-भैरवी । जपा अजपा गोरक्ष जपन्ती यही मन्त्र मत्स्येन्द्रनाथजी को सदा शिव ने कहायी । ऋद्ध फूरो सिद्ध फूरो सत श्रीशम्भुजती गुरु गोरखनाथजी अनन्त कोट सिद्धा ले उतरेगी काल के पार, भैरवी भैरवी खड़ी जिन शीश पर, दूर हटे काल जंजाल भैरवी मन्त्र बैकुण्ठ वासा । अमर लोक में हुवा निवासा ।
ॐ ह्सैं ह्स्क्ल्रीं ह्स्त्रौः
सप्तम ज्योति धूमावती प्रगटी
॥ धूमावती ॥
ॐ पाताल निरंजन निराकार, आकाश मण्डल धुन्धुकार, आकाश दिशा से कौन आये, कौन रथ कौन असवार, आकाश दिशा से धूमावन्ती आई, काक ध्वजा का रथ अस्वार आई थरै आकाश, विधवा रुप लम्बे हाथ, लम्बी नाक कुटिल नेत्र दुष्टा स्वभाव, डमरु बाजे भद्रकाली, क्लेश कलह कालरात्रि । डंका डंकनी काल किट किटा हास्य करी । जीव रक्षन्ते जीव भक्षन्ते जाजा जीया आकाश तेरा होये । धूमावन्तीपुरी में वास, न होती देवी न देव तहा न होती पूजा न पाती तहा न होती जात न जाती तब आये श्रीशम्भुजती गुरु गोरखनाथ आप भयी अतीत ।
ॐ धूं धूं धूमावती स्वाहा ।
अष्टम ज्योति बगलामुखी प्रगटी ।
॥ बगलामुखी ॥
ॐ सौ सौ दुता समुन्दर टापू, टापू में थापा सिंहासन पिला । संहासन पीले ऊपर कौन बसे । सिंहासन पीला ऊपर बगलामुखी बसे, बगलामुखी के कौन संगी कौन साथी । कच्ची बच्ची काक-कूतिया-स्वान-चिड़िया, ॐ बगला बाला हाथ मुद्-गर मार, शत्रु हृदय पर सवार तिसकी जिह्वा खिच्चै बाला । बगलामुखी मरणी करणी उच्चाटण धरणी, अनन्त कोट सिद्धों ने मानी ॐ बगलामुखी रमे ब्रह्माण्डी मण्डे चन्दसुर फिरे खण्डे खण्डे । बाला बगलामुखी नमो नमस्कार ।
ॐ ह्लीं ब्रह्मास्त्राय विद्महे स्तम्भन-बाणाय धीमहि तन्नो बगला प्रचोदयात् ।
नवम ज्योति मातंगी प्रगटी ।
॥ मातंगी ॥
ॐ शून्य शून्य महाशून्य, महाशून्य में ॐ-कार, ॐ-कार में शक्ति, शक्ति अपन्ते उहज आपो आपना, सुभय में धाम कमल में विश्राम, आसन बैठी, सिंहासन बैठी पूजा पूजो मातंगी बाला, शीश पर अस्वारी उग्र उन्मत्त मुद्राधारी, उद गुग्गल पाण सुपारी, खीरे खाण्डे मद्य-मांसे घृत-कुण्डे सर्वांगधारी । बुन्द मात्रेन कडवा प्याला, मातंगी माता तृप्यन्ते । ॐ मातंगी-सुन्दरी, रुपवन्ती, कामदेवी, धनवन्ती, धनदाती, अन्नपूर्णी अन्नदाती, मातंगी जाप मन्त्र जपे काल का तुम काल को खाये । तिसकी रक्षा शम्भुजती गुरु गोरखनाथजी करे ।
ॐ ह्रीं क्लीं हूं मातंग्यै फट् स्वाहा ।
दसवीं ज्योति कमला प्रगटी ।
॥ कमला ॥
ॐ अ-योनी शंकर ॐ-कार रुप, कमला देवी सती पार्वती का स्वरुप । हाथ में सोने का कलश, मुख से अभय मुद्रा । श्वेत वर्ण सेवा पूजा करे, नारद इन्द्रा । देवी देवत्या ने किया जय ॐ-कार । कमला देवी पूजो केशर पान सुपारी, चकमक चीनी फतरी तिल गुग्गल सहस्र कमलों का किया हवन । कहे गोरख, मन्त्र जपो जाप जपो ऋद्धि सिद्धि की पहचान गंगा गौरजा पार्वती जान । जिसकी तीन लोक में भया मान । कमला देवी के चरण कमल को आदेश ।
ॐ श्रीं ह्रीं क्लीं श्रीं सिद्ध-लक्ष्म्यै नमः ।



Baglamukhi or Bagala (बगलामुखी) is one of the ten mahavidyas (great wisdom). In Hinduism, Devi Bagalamukhi Devi smashes the devotee’s misconceptions and delusions (or the devotee’s enemies) with her cudgel. The Devi has 108 different names. Bagalamukhi is commonly known as Pitambari Maa in North India, the goddess associated with the yellow color or golden color.

Bagalamukhi is one of the ten forms of the mahavidyas, symbolizing potent female primeval force.At Bagalamukhi’s right is worshipped Her consort, Ekavaktra Bhairav, who is white in complexion and holds a trident.

“Bagalamukhi” is derived from “Bagala” (distortion of the original Sanskrit root “valgā”) and “Mukha”, meaning “bridle” and “face”, respectively. Thus, the name means one whose face has the power to capture or control. She thus represents the hypnotic power of the Goddess. Another interpretation translates her name as “Kalyani”.In Kubjika Tantra there is a reference to yet another interpretation of the meaning of the name ‘Bagala’. In the initial chapter of the text, there is a verse – ‘Bakare Baruni Devi Gakare Siddhida Smrita. Lakare Prithivi Chaiba Chaitanya Prakrirtita’ (‘Ba’, the first letter of the name – ‘Bagala’, means ‘Baruni’ or ‘She Who is filled with the intoxicating mood to vanquish the demon’. ‘Ga’, the second letter, means ‘She Who grants all kinds of divine powers or siddhis and successes to human beings’. ‘La’, the third letter, means ‘She Who is the foundation of all kinds of sustaining powers in the world like the earth and is Consciousness Herself’.

Devi Bagalamukhi

Bagalamukhi has a golden complexion and her dress is yellow. She sits on a golden throne in the midst of an ocean of nectar full of yellow lotuses. A crescent moon adorns her head. Two descriptions of the goddess are found in various texts: the Dwi-Bhuja (two-handed), and the Chaturbhuja (four-handed). The Dwi-Bhuja depiction is the more common and is described as the Soumya or milder form. She holds a club in her right hand with which she beats a demon while pulling his tongue out with her left hand. This image is sometimes interpreted as an exhibition of stambhana, the power to stun or paralyze an enemy into silence. This is one of the boons for which Bagalamukhi’s devotees worship her. Other Mahavidya goddesses are also said to represent similar powers useful for defeating enemies, to be invoked by their worshippers through various rituals.

Bagalamukhi is also called Pitambaradevi or Brahmastra Roopini and she turns each thing into its opposite. She turns speech into silence, knowledge into ignorance, power into impotence, defeat into victory. She represents the knowledge whereby each thing must in time become its opposite. As the still point between dualities, she allows us to master them. To see the failure hidden in success, the death is hidden in life, or the joy hidden in sorrow are ways of contacting her reality. Bagalamukhi is the secret presence of the opposite wherein each thing is dissolved back into the Unborn and the Uncreated.

In ‘Bagalamukhistotratram’, a part of ‘Rudrayamala’ (a famous Tantra work), there are hymns in praise of the powers of Goddess Bagalamukhi – “Vadi Mukati Rankati Kshitipatirvaishwanarah Sheetati Krodhi Samyati Durjanah Sujanati Khsipranugah Khanjati. Garvi Khanjati Sarvaviccha Jarati Tvanmantrinaamantritah Srinitye Baglamukhi Pratidinam Tubhyam Namah “(By the effect of Your Mantra good conversationalists become speechless; rich become beggars; devastating fire gets cooled. The anger of the angry person is removed; an evil-minded person becomes good. The quick-moving person becomes crippled. The conceit of the conceited person is reduced. A knowledgeable person nearly becomes a fool. Salutations to the compassionate Bagalamukhi.

Story Behind Bagulamukhi

The story behind the origin of Goddess Bagalamukhi has been documented in Svatantra Tantra. Once a demon called Madanasura secured ‘Vaksiddhi’ and misused it to trouble humans and he stimulated storms to murder people. Seeing themselves helpless against Madanasura, Devas sought Vishnu’s refuge. Vishnu went to Saurashtra region (present-day Gujarat-Sind-western Madhya Pradesh-southern Rajasthan) where He began performing penances to appease Tripurasundari on the shore of a lake called Haridra Sarovar(present day in Datia, Madhya Pradesh). Appeased with Vishnu’s penance, Tripurasundari emerged from Haridra Sarovar as a deceitful Goddess called Bagalamukhi.

She had two arms, three eyes, and yellow complexion. Clad in yellow clothes, She was adorned by a garland of yellow flowers and decked with gold ornaments. She wore a crown of crescent moon crest jewel, had turmeric paste anointed on Her body, and She held a huge club in Her right hand.

Bagalamukhi first stopped the storm and then challenged Madanasura for battle, in which She killed the demon by pulling out his tongue and breaking his skull with Her club.

Kamakhya Temple in Guwahati is considered to be the center of Tantricism, where there is the presence of temples dedicated to the ten Mahavidyas. A few miles away from the Kamakhya Temple is the temple dedicated to the Goddess Bagalamukhi. Major temples to the goddess are situated in the Pathankot Mandi highway NH20 at Kotla and bankhandi Himachal Pradesh in the north, and at Nalkheda at Agar Malwa district in Madhya Pradesh and Pitambara Peeth in Datia Madhya Pradesh. In South India, there is a temple at Bagalapeetam, Eraiyur Road, Vallakottai in Kanchipuram district in Tamil Nadu. sree suryamangalam, Kallidaikurichi, Papankulam village in Tirunelveli district in Tamil Nadu.

In Somalapura (Kalyani) of Sindhanur taluk, Raichur district of North Karnataka there is a less known but very powerful Bagulamukhi Sidhdha Peeth ( A Sidhdha peetha is a temple built by a great yogi after Devi’s sakshaatkara and falling to the love of the yogi, Devi promises to preside in the temple )or temple is there built by great yogi Shri Chidanandavadhoota around 300 years ago. ‘Shree Devi Charitre’ was composed by Chidanandavadhoota which is read in every household of Karnataka even today.

In Virupaskhi, a small village next to Mulabagil of Kolar district Karnataka, there is a Bagulamukhi temple. The Bagulamukhi temple is part of the temple complex of Virupakshi temple. The mythology tells that the Virupaskha ling was installed by great sage Atri Maharshi, father of Shriguru Dattatreya. The linga changes its color in 3 ways from sunrise to sunset. It is believed that King Vikramaditya built the Bagulamukhi temple at Virupakshi.

Nepal, where the worship of tantric goddesses had Royal patronage, also has a large temple devoted to Bagalamukhi in the Newar city of Patan in Nepal near Kathmandu. The territory of the Bagalamukhi temple in Patan also has several other temples dedicated to Ganesha, Shiva, Saraswati, Guheswar, Bhairava etc.

See also