- Fact 1 : The demons killed by Bhagavati Parvati are actually not her enemies. No one can truly be her enemy.
We all know that the Durga Saptashati is a sacred text about Goddess Parvati in her warrior form as Chandika. This whole text celebrates the warrior aspect of the goddess. So, When we read it normally, we think the demons are just evil villains fighting against her. Whole narration seems to be about bloodshed and war. However, deep Sanskrit commentaries like Shantanavi and Guptavati reveal a hidden truth about these events.
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➀ So, the first unknown fact about Goddess Parvati is that the demons killed by Goddess Parvati are not actually her enemies, because no one can truly be an enemy to the Divine Mother. Using Double meanings (Slesa), the traditional commentators show that the threats uttered by the demons carry a secret inner prayer. Therefore, when Mother Parvati slays them, it is not an act of hatred, but an act of supreme grace that frees their souls from their danav yoni.
So, here we starts with the Uttara Caritra of the Devi Mahatmya, where the story begins with Shmbha and Nishumbha conquering the entire universe. All the deities go to the Himavat Mountain (the residence of Goddess Parvati) to seek her help and begin to praise Her.
Goddess Parvati arrives there, and seeing their ignorance, she asks them, "Whom are you worshipping here?" As she asks this, a divine form emerges directly from yer own body as Kaushiki to fulfill the desires of the gods. She then stations Herself on the Himavat, where Chanda and Munda behold her. So, here we go:
The word tatah means immediately after that. Alternatively, the word Tatas means there on the Himavat mountain, formed by applying the grammatical suffix Tasi in the sense of location or direction. The two servants and attendants of Shmbha and Nishumbha, namely Chanda and Munda, saw Mother Ambika, who is named Kālikā and is Pārvatī Herself, bearing an exceedingly beautiful and enchanting form.In the variant reading sumanoharām, the word serves as a direct adjective describing the Goddess. The meaning is that they saw the Goddess, who possesses a supreme form and is deeply captivating. The verbal root Caḍi signifies anger or wrath. One who displays fierce wrath is called Caṇḍa. The verbal root Muḍi signifies cutting, severing, or shaving. One who cuts down or severs is called Muṇḍa.
As we can see, Chanda and Munda saw the Goddess Ambika (Parvati) on the Himalayas and then went to Shumbha to describe her beauty, urging him to capture her. However, in the Shantinavi commentary on the Durga Saptashati, it is explicitly mentioned that inwardly, even they knew that it was a "sin" to look at her with lust, as she is the Mother of the entire universe.
O lord of demons, O Śumbha! Illumining the ten directions with her radiant luster and making them shine with the beauty of her bodily limbs, she is described as having exceedingly beautiful limbs. She is a jewel among women. A jewel is that which is supreme by virtue of its captivating nature, and she stands supreme. You deserve to see her. This is the direct meaning oriented toward Mother Ambikā.
Here double meaning is intended. O lord of demons, O Śumbha! She is surely a jewel among women. She is surely a lady with exceedingly beautiful limbs. She surely stands illumining all directions with her light. What purpose of yours would be served by her? Yet you deserve to see her. Whoever looks upon her with a flawed or lustful mind will be destroyed that very moment. Therefore, you should not try to seek her. This is beneficial advice given to Śumbha from a neutral perspective.
The word jewel refers to that in which people delight, and it does not apply only to famous gemstones. As the traditional saying goes, whatever is best or most excellent within any given category is called a jewel.
Continuing with the legend, the demons Chanda and Munda warn Shumbha in a subtle, hidden way that if he tries to capture her, he will have to face severe consequences. Indeed, while she is the jewel among women, she can never bring good fortune to Shumbha because she is the eternal consort of Maheshwara, Lord Shiva, the destroyer. Interesting right…
Thus, by the manner described above, items such as the divine elephant Airāvata have been brought. O king of demons! Or, O demon, O Śumbha! All the treasures of Indra and the other gods such as Airāvata have been brought and presented to you as gifts and offerings. And this auspicious Mother Ambikā is present as a jewel among women. For what reason is this woman-jewel not being seized by you, Śumbha? There is no reason not to take her, so she should be taken. This is the direct meaning oriented toward Mother Ambikā.
Now follows the hidden double meaning (Śleṣa), which offers beneficial advice from a neutral perspective: O king of demons, O Śumbha! Even though all the treasures of Indra and the gods, such as Airāvata, were brought and offered as gifts to you, Śumbha, nevertheless this auspicious Goddess Ambikā, a jewel among women, does not bring welfare or benefit to you, Śumbha.
Why? Because She is Bhagavatī Herself.
The phrase laṁṁ na anyaṁ yāti is derived using the grammatical rule āto'nupasarge kaḥ, meaning She does not go to another (anyagāminī). The word लम् (Lam) signifies "another" as read in traditional lists. She goes only to another who is Lord Maheśvara. Because She is not associated with anyone else (Ananyā), She is the wife of no other (Ananya-patnī), She is the sole wife of Maheśvara (Maheśvara-patnī), and the destroyer of demons (Daityopasaṁhārakāriṇī). Therefore, She does not bring welfare to Śumbha. Abandon this thought of Her. This is the beneficial advice (Hitopadeśa).
Later in the Santanavi commentary on the same chapter of the Saptashati, during the Devi Duta Samvada, the messenger Sugriva secretly asks her to kill the demons so they can be salvated ?
O Goddess! We, who are named Shumbha, consider you residing on the Himachal mountain, proud, existing as a jewel among women and having attained supreme excellence among all womanhood to be our property in this world. Being such a jewel among women, come to us; approach the king named Shumbha. Why? Because we are kings who enjoy supreme treasures. Since you are a jewel among women, come and reach us.
As it is said: "A king considers his kingdom supreme, protects it, and destroys what belongs to others. Driven by intent and strategy, a king is always a gatherer of treasures."
In the word उपागच्छ (Upāgaccha), the grammatical word-split (Ccheda) is उ + पाः + गच्छ (U + Pāḥ + Gaccha):
उ (U) is an indeclinable used in calling/addressing (saṁbuddhau), and it also signifies Lord Śiva (Rudra).
The verbal root पा (Pā) is derived from pāyati in the sense of drying up, burning, or tormenting (Śoṣaṇe). Pāyanti śatrūn śoṣayati iti pāḥ—one who dries up, torments, or destroys enemies is called Pāḥ. The prefix U implies "like Rudra/Śiva."
Thus, the hidden inner meaning is: O Goddess! Like the fierce Kālāgni Rudra, you who dry up and destroy your enemies, march forward to destroy and dry up us demons (Śumbha and others) who are summoning You!
And then comes the most profound dialogue. Hearing the words of Sugriva, the Devi says:
He who conquers me in battle, who removes my pride, and who is my equal in this world will be my husband.
जो मुझे युद्ध में जीत लेगा, जो मेरे अभिमान (गर्व) को चूर कर देगा तथा संसार में जो मेरे समान बलवान होगा, वही मेरा स्वामी (पति) होगा।
The Guptavati commentary on the Saptashati clarifies that here, the Devi is secretly praising her husband Lord Shiva. She is describing her husband Shiva as Para Brahman, who is none other than her own masculine aspect. In the Santanavi commentary, the acharya reveals that by saying this, the Devi is praising her husband Lord Maheshwara Shiva by calling him a Vairagi, because only a true Vairagi can conquer everything in the world.
~~ Guptavati : Through a variant reading beginning with the words "He who conquers me", the Goddess describes her own nature having attained masculinity. The Supreme Śiva who is qualified by the act of creation is called Bhava. The individual living beings in the world who will perform actions in that creation are Śiva himself. Among those thousands, according to the Vedic text stating "Those Rudras who are innumerably thousands", because of their abundance, any one among them is the husband. The words battle and pride indicate worldly passion and sexual desire, because in worldly life, due to the fulfillment of that worldly duty, there is an abundance of desire. The word grama means many, as known from the Mahābhāṣya text mentioning the offering of the Sāṁgrahaṇī sacrifice by one desiring a village for subjugation, which ultimately resolves into mutual harmony. The dictionary states that Kandarpa, Darpah, and Anaṅga are synonyms. Pratibala means the inner self.
~~ Shantanavi : What is that vow? In battle, meaning in war, he who conquers me, the Goddess, meaning who overcomes or humbles me. The root ji means to overcome. The verb jijaye formed from it is intransitive. He who removes, meaning drives away or removes, the pride, meaning the arrogance, of me, the Goddess. The root dṛp means to cause joy or delusion. Delusion is arrogance. The dictionary states that pride is self-conceit and egoism, and darpa applies to egoism and the sun. The root ūh means to deliberate and belongs to the Ātmanepada, or by the rule regarding prefixes it takes Parasmaipada. He who in the world is equal in strength to me, the Goddess, meaning superior in strength, mighty, or an opponent and competitor, he shall be my husband. This is the nature of the vow.
In this world, this power itself is the victorious and conquering force, and no one can conquer or overcome her. In this world, she Herself is the power of pride and egoism, and because She is power itself, no one can dislodge Her from Her true nature. With this intention, this vow was made by the Goddess.
He who in the battle, meaning in the worldly cycle which is like a battlefield, conquers me, meaning prosperity and wealth, through supreme dispassion and yoga. He who removes and eliminates joy, pride, and arrogance in the realm of the demon host which is devoid of prosperity and miserable. He who in the world is unmatched, without an opponent, and favorable to me, the Goddess, that Maheśvara alone is my husband, supporter, and nourisher, and no other. This is the supreme intention of the Goddess, held by the attendants of the Goddess and noble-hearted sages.
Then came Dhumralochana, who tried to threaten the Goddess by saying keshakarshana vihalam, meaning: "If you do not come with me and agree to marry my master Shumbha, I will drag you by your hair and force you to come with me."
However, the Santanavi commentary makes it clear that while Dhumralochana is outwardly asking her to marry Shumbha, inwardly he is invoking Lord Shiva and praying to her to go to her true husband. So his hidden message is not "O Goddess, come with me and marry Shumbha," but rather "O Goddess, please go to your husband Shambhu, unite with him, and liberate us by slaying us."
This is what makes the esoteric commentary on the Saptashati so profound and elevated.
O Goddess! If today You do not approach my master Shumbha who is the ruler, maintainer, and lord of me, Dhumralocana willingly out of love and affection, then due to the offense of your not coming, I, Dhumralocana, right now will forcefully drag You by Your hair. Making You distressed, helpless, agitated, and perturbed by pulling Your hair, I will bring You to my master Shumbha.
Present tense is used here to denote imminent future time. In connection with the word Bhavat, the third-person verb agreement applies. The sandhi in Upaiṣyati is formed by the rule regarding vṛddhi. This is the literal demon-oriented meaning.
The Goddess oriented inner meaning is as follows.
O Goddess! If You do not approach your husband Śiva out of affection, You will surely approach him due to innate joy, as two negatives make an affirmative statement. Therefore, I, Your companion group, approach and worship You who are overwhelmed by the divine invocation of Śiva.
The word Ka refers to Brahmā and A refers to Viṣṇu. Their master is of them i.e., Brahma and Vishnu is Śiva, who is called Keśa. Pulling or drawing Keśa means calling upon and invoking Lord Śiva. Filled with agitation and emotion in that invocation, we worship you.
Alternatively, breaking the word as Upa + Eṣyati: Dhūmralocana says, O Goddess! You will approach my master Śumbha. What kind of Goddess will you be as You approach?
The root pā means to protect. Those who protect are protectors. The root aj means to throw, propel, or cast down. Pa Devī is the Goddess who throws down, subdues, and overthrows the protectors and armies of Śumbha. The grammatical rules indicate suffix deletion as seen in Ajarā. Thus, the Goddess as the vanquisher of Śumbha's forces will advance to slay Śumbha.
What kind of Bhagavati will You be when You approach to slay Shumbha? You will be Nacetprītyā. The word chetana means consciousness or wise scholars. Those who promote Vedic righteousness among scholars are the gods. Love for such wise gods is called Chet-prīti. Nachet-prīti means those demons who possess no love or respect for the gods and wise scholars.
The root ujjh means to discard, abandon, or destroy. The Goddess who abandons and destroys those god-hating demons is Nacetprītyā Devī. Being such a Goddess who terrifies Shumbha, routs his soldiers, and destroys the prosperity of god-hating demons, You will advance.
Therefore, right now I, Dhūmralocana, will not forcefully lead You to my master, meaning I am unable to take you. What kind of Goddess are You? You are Epkeśākarṣaṇavihvalām. The root iṣ means motion or violence. Those who harm are epāḥ, referring to the violent demons. Keśa means head or hair. Pulling and subduing the heads of those violent demons, and making them tremble and fall, is done by You. Thus, You make the demon host tremble by dragging their heads. This is the inner meaning regarding the Goddess. || 7 ||
The crucial point to note here is that, instead of meaning "dragging by the hair," the breakdown of the Sanskrit word Kesha derives it as Ka (Brahma) + A (Vishnu) + Isa (Lord Shiva). This signifies the Supreme Lord i.e., Lord Shiva, who rules over both Brahma and Vishnu. Thus, when Dhumralochana uses the word Keshakarshana, he is actually engaging in an intense invocation, meditation and calling forth of Lord Shiva. In other words, he is praying for the arrival of Lord Shiva.
So, ultimately Dhumralochana is asking: "O Goddess, please unite with Shiva and slay us to grant us mukti." In their outer arrogance, the Asuras believe they will triumph over the Goddess. Yet, the very words they utter actually form a prophecy foretelling that the Goddess will arrive, her union with Lord Shiva will take place, and the entire host of Asuras will be completely destroyed.
And that is exactly what happened. Finally, after the manifestation of the Ashta Matrikas, Lord Shiva, surrounded by them, approached Chandika and asked her to kill the demons out of his love and delight. The commentator Bhaskararaya states that because she is his beloved consort, Shiva approached her in this affectionate manner.
Furthermore, the Nagojibhatti commentary explains that because all those Shaktis (the Matrikas) are ultimate manifestations of Parvati herself, Lord Shiva naturally approached her.
~ Guptavati : He (Siva) says out of love for me. Where "My beloved" should be spoken, the dropping of the last letter occurs due to the force of haste and passion.
~ Santanavi : Thereafter, surrounded and encircled by those divine saktis beginning with Brahmani, Isana Mahesa spoke to Candika. What did he say? Out of love and affection for me Sambhu, let the demons be slain quickly. In some places, there is a reading as Candike. In that case, the words surrounded and Isana are in the feminine gender, functioning as two adjectives of Candika. Thus, the association of Candika with the divine saktis is appropriate. As it is stated, the saktis of Brahma, Isa, Guha, Visnu, and Indra, having emerged from their bodies with corresponding forms, went to Candika. In that context, this is the syntax. Immediately after the arrival of the divine saktis, surrounded and encircled by those divine saktis beginning with Brahmani, the goddess who has become the sovereign Isana sakti, whose command is unimpeded, the ruler, the divine Bhagavati Candika, spoke to the divine saktis. What did she say? O divine saktis, out of love and affection for me Candika, let all the demons be slain quickly and without delay.
The term for general time is an indeclinable form imitating a case ending. The word Isana is derived from the root is meaning sovereignty, with the lat tense and the sanac suffix, or with the canas suffix denoting habitual nature, and the tap suffix for the feminine gender.
~ Nagojibhatti : Īśāna, surrounded by them’ i.e. surrounded by those divine powers, Īśāna said to Caṇḍikā: “May these demons be slain, through my affection, together with these divine powers.” This is the syntactical connection (anvaya).
The intended meaning is: because these [divine powers] had manifested from Pārvatī, who is his (Shiva’s) Supreme Power (kha-śakti), they had become bold/confident; therefore Īśāna himself spoke in that manner.
“These are the authorities/presiding deities of the cosmic egg (aṇḍa), such as Brahmā and the others.” Since those who preside over other cosmic eggs (aṇḍāntara) had already been conquered by Śumbha and the other demons, they could not possess such boldness.
In Shakta theology, Mother Parvati is the singular, all-prevading reality. Everything in existence either it's gods, humans, demons, and cosmic realms is an extension of her power. Nothing and no one can exist outside her divine realm. Even the demons who appear to fight her are not separate from her and as these commentries points out, their innermost soul seeks purification and reunion with her. Isn't it's an AMAZZZING fact about Goddess Parvati.
- Fact 2 :- Bhagavati Parvati has shown her Vishwaroopam and narrated the Shakti Gita multiple times in the scriptures.
In various Puranas and Upapuranas, Bhagavati Parvati has narrated the Shakti Gita, also known as the Parvati Gita in the Maha-bhagavata Purana, the Devi Gita in the Devi Bhagavata Mahapurana, and the Haimavati Mahatmya in the Kurma Mahapurana. These divine teachings are also found in the Shiva Mahapurana and the Skanda Mahapurana.
➁ So, the second lesser known facts about Uma is that she had narrated Shakti Gita multiple times in the scriptures. These Shakti Gitas came into existence when the whole world was tormented by the havoc caused by Tarakasura. He had received a boon that he could only be killed by the son of Shiva and Shakti. However, Mother Shakti, in her form as Sati, had just immolated herself due to the arrogance of her father, Daksha. Meanwhile, Himavan was also praying to Adi Parashakti to get her as his daughter, while also desiring to receive divine knowledge from her. Thus, Jagadamba herself was born as the daughter of Himavan and Mena, becoming known as Parvati, and she narrated the sacred Gita to him.
- Kurma MahaPurana, Chapter 11
Shakti is one, and Shiva alone is called the possessor of power (Shaktiman). All other powers (Shaktis) and possessors of power (Shaktimans) originate directly from this supreme Shakti. A distinction between Shakti and Shaktiman is spoken of only in an outer or relative sense. In truth (paramarthatah), yogis and thinkers of ultimate reality see complete non difference (oneness) between them. All divine powers (Shaktis) are Goddess Girija (Parvati), and all possessors of power (Shaktimans) are Shankara (Lord Shiva). This special truth is declared in the Puranas by the knowers of Brahman.
And then the Purana states that Himavan, the father of the Goddess Parvati, ask about her identity. Devi states :
अहं वै सर्वभावानामात्मा सर्वान्तरा शिवा। शाश्वतैश्वर्यविज्ञानमूर्तिः सर्वप्रवर्तिका ॥ ६४ ॥ अनन्तानन्तमहिमा संसारार्णवतारिणी । दिव्यं ददामि ते चक्षुः पश्य मे रूपमैश्वरम् ॥ ६५ ॥ I am indeed the inner self of all beings, residing deep within everything as pure auspiciousness. I am the concrete embodiment of eternal sovereignty and supreme knowledge, the sole cause behind every action in the cosmos. Possessing infinite and boundless glory, I am the one who ferries souls across the ocean of worldly existence. I now grant you divine sight; behold my supreme cosmic form!
Himavan saw the supreme form of the goddess (Parameshwari), a glorious manifestation radiating with the brightness of millions of suns, adorned with thousands of flames, and glowing like a hundred cosmic fires. It was fierce with sharp fangs, unapproachable, decorated with matted locks, holding a trident and bestowing boons, appearing terrifying yet deeply serene with a gentle face filled with infinite wonders.
Marked by the crescent moon and shining with the brilliance of millions of moons, she wore a crown, held a mace, and was adorned with tinkling anklets, heavenly garlands, divine garments, and fragrant pastes. She held the conch and discus, possessed three eyes, wore elephant skin, and existed both inside and outside the universe, transcending everything.
She was composed of all powers, pure white, eternal, taking all forms, with her lotus feet worshipped by Brahma, Indra, Vishnu, and the lords among yogis. Existing everywhere with hands, feet, eyes, heads, and faces in all directions, encompassing the entire cosmos, Himavan beheld this supreme Maheshwara form of the goddess.
Upon seeing this grand Maheshwara form of the goddess, King Himavan felt both awe and deep spiritual joy. Establishing his inner self in the supreme self and meditating on the sacred syllable Om, he began praising the supreme goddess with her one thousand and eight holy names.
After seeing the Supreme Vishwaroopam of Maa Parvati, Himavan felt overwhelmed by fear and prayed to her to reveal a gentle, beautiful form instead. Granting his request, Goddess Parvati withdrew her cosmic vision and appeared in her beautiful two armed form.
Himavan prayed to the supreme goddess: "O Parameshvari, seeing this terrible cosmic form of yours, I am filled with fear. Please show me another form."
Hearing these words from the mountain king Himavan, Goddess Parvati withdrew her vast cosmic form and revealed another gentle, benign form.
This form possessed the complexion of blue lotus petals and carried the fragrance of a blue lotus. She appeared gentle, with two eyes and two arms, adorned with dark blue curls of hair. The soles of her lotus feet and her delicate hands were bright red like lotus petals. Her broad, beautiful forehead was illuminated by a glowing tilaka mark. All her limbs were soft, lovely, and decorated with ornaments. She wore a grand golden necklace across her chest, her lips were red like the bimba fruit with a gentle smile, and tinkling anklets graced her feet. She possessed a joyful face, divine radiance, and infinite cosmic glory.
This is how the supreme Vishwaroopa form of Parameshvari Parvati is described in the Kurma Mahapurana. Various divine forms are also mentioned as parts of the universal vision of Goddess Parvati, including Lord Vishnu and Lord Shiva.
- सहस्त्रमूर्धानमनन्तशक्तिं सहस्त्रबाहुं पुरुषं पुराणम् । शयानमन्तः सलिले तथैव नारायणाख्यं प्रणतोऽस्मि रूपम् ॥ २४५ ॥ I bow down to that form of yours known as Narayana the ancient primeval Being with thousands of heads, thousands of arms, and infinite power, who reposes upon the cosmic waters.
- अव्याहतैश्वर्यमयुग्मनेत्रं ब्रह्मामृतानन्दरसज्ञमेकम्यु | गान्तशेषं दिवि नृत्यमानं नतोऽस्मि रूपं तव रुद्रसंज्ञम् ॥ २४८ ॥ I bow down to that form of yours known as Rudra the three-eyed lord with unimpeded supreme power, who alone tastes the blissful nectar of ultimate truth, who dances in the cosmic heavens, and who remains as the sole reality at the end of the ages.
- Mahabhagvata Purana, Chapter 15 to 19
The Mahabhagavata Purana also contains a similar narration regarding the Shakti Gita, which is identical to the Haimavati Mahatmya of the Kurma Mahapurana. This “Parvati Gita” begins by stating that Parameshvari Durga herself entered the womb of Menavati to be born as Parvati.
Lord Shiva said: O best of sages! Goddess Durga, who is the mother of the three worlds, eternal, and the embodiment of Supreme Brahman, was prayed to by Giriraja (Himalaya) and his wife Menaka through intense and severe penance, requesting her to be born as their daughter.
She was also requested by Lord Shiva (Mahesha), who was grieving the loss of Sati, to return. Thus, the Mother of the Universe, who is herself the complete Brahman (Purna Brahmamayi), entered the womb of Menaka.
Thereafter, on an auspicious day, Queen Menaka gave birth to a daughter the Mother of the Universe, Goddess Bhagavati who possessed a face as serene as a lotus and radiated a divine aura. At that time, a rain of flowers showered everywhere.
Sri Devi said : O father, I grant you divine vision; behold my supreme cosmic form! Sever the doubts residing within your heart, and know me to be the embodiment of all deities."
Shiva Said: Having spoken thus to the king of mountains, Himavan, and bestowing upon him supreme spiritual wisdom, Jagadamba then revealed her divine Maheshwara form.
So to enable him to behold her true majesty, she grants him divine sight. And then she revealed her true supreme form to her father. She is worshipped by Brahma, Indra, Vishnu, and the lords of yogis as the single source of all power.
Her initial radiant form shone with the light of tens of millions of moons, adorned with a lovely crescent moon on her head, holding a trident in her hand, with matted hair crowning her head. It was a terrifying and fierce form, blazing like thousands of cosmic fires, possessing five faces, three eyes, wearing a serpent as a sacred thread, draped in a tiger skin, and adorned with giant serpents as ornaments.
Beholding this majestic form, Himavan was filled with wonder and pleaded: "O Mother, please show me another form!" Hearing his plea, she immediately withdrew that form and instantly revealed another.”
O best of sages, the eternal cosmic form (Vishwaroopa) of the Goddess shone like the autumn moon, her head illuminated by a beautiful glowing crown. She held a conch, discus, mace, and lotus in her hands, glowing with three eyes, adorned with heavenly garlands, garments, and divine pastes. Her lotus feet were worshipped by hosts of great yogis, and her divine limbs hands, feet, eyes, heads, and faces extended in all directions.
Seeing this wondrous cosmic vision, Himavan again bowed down to his daughter and, with eyes wide in amazement, spoke:
Himalaya Said: "O Mother! Seeing this supreme cosmic form of yours filled with divine sovereignty, I am completely amazed. Please show me yet another form, O Parameshvari! Whoever receives your grace is free from sorrow and truly blessed. O Mother, bestow your mercy upon me; I bow to you again and again!"
Worshipping any of the Mahavidyas, including Lalita Tripurasundari and Bhuvaneshvari, leads to the attainment of Goddess Parvati alone.
O great minded king! She, the supreme goddess, exists in various forms as the Mahavidyas, who bestow complete liberation. O king, hear their names from me:
Mahakali, Tara, Shodashi, Bhuvaneshvari, Bhairavi, Bagala (Bagalamukhi), Chhinna (Chhinnamasta), Mahatripurasundari, Dhumavati, and Matangi. These forms grant the fruit of ultimate liberation to humanity. By offering supreme devotion unto them, one undoubtedly attains liberation.
O father, take refuge in any one of these forms through spiritual practice (kriyayoga). Surrendering your mind and intellect unto me, you shall without a doubt attain me alone.
As described in the scriptures, all the ten Dasha Mahavidyas including Lalita Tripurasundari and Bhuvaneshvari are non different manifestations of Goddess Parvati. By worshipping any of these forms, the devotee attains the supreme state of Parameshvari Parvati.
And not only the Mahavidyas, but she is also the receiver of all forms of worship. She is revealing that even when devotees worship other deities with true faith, their worship ultimately reaches her alone, as she is the supreme essence of all existence and the bestower of all spiritual fruits. This is similar to what Devi Suktam of Rigveda states ;
I am the ruling Queen, the authority and amasser of treasures, full of wisdom, first of those who are worthy of worship through Yajna (fire and sacrifice). It is me, the Devas have installed in many places, in many directions, with many homes for me to enter and abide in.
O wise one! Those who worship me with undivided focus and deep devotion, I constantly grant them liberation. O king! My Shakti form naturally bestows liberation without great effort. Therefore, take refuge in this form, and you shall surely attain ultimate release.
O king of kings! Even those devotees who worship other deities with sincere faith are actually worshipping me alone, without a doubt. Since I am the essence of all beings and the bestower of the fruits of all sacrifices, all worship reaches me. However, those who remain exclusively attached to those other deities find liberation extremely difficult to achieve.
So, isn't it an amazing fact about Mother Parvati that she alone is the receiver of all devotion? She is like the ocean, and just as all rivers ultimately flow into the ocean, all paths of faith ultimately lead to her. Chapter two of Parvati Geeta mentions about Atman, Brahman and soul, which is similar to vedanta and upnishadic thoughts.
- Srimad Devi Bhagvatam MahaPurana, 7th Canto, Chapter 33
As we have already seen, after Mother Sati self-immolated, Lord Shiva completely detached himself from the world, causing the cosmic balance to be disrupted. All the deities went to the Himalayas and began worshipping the Goddess. Pleased with their devotion, Bhagvati Adyashakti Bhuneshwari appeared before them and assured them that she would be born as their daughter. In this text, Bhagvati Parvati narrated this Gita to Himavan from her highest state as Bhuvaneshvari Devi. Similar to other Puranas, Devi is described as all prevading, Trigunatmika and whole universe is her manifestations.
Just as a single rope appears as a snake or a garland due to illusion, I alone manifest in the forms of Brahma, Vishnu, and Shiva, without any doubt. An imagined entity has no reality apart from its underlying substratum; therefore, this entire universe exists solely through my existence, and it cannot be otherwise.
Himalaya said: O Ruler of the gods, O Goddess, if you have compassion for me, I wish to behold that very cosmic cosmic form of yours which you have described.
Knowing the inner wish of the gods, the auspicious Goddess, who fulfills the desires of her devotees like a wish fulfilling cow, revealed her true form. The gods beheld that transcendent cosmic form of the Supreme Goddess, whose head is the heavens, whose eyes are the sun and the moon, whose ears are the cardinal directions, and whose speech is the Vedas. Wind is celebrated as her breath, the entire universe is her heart, and the earth forms her thighs.
Prajapati Brahma, who is praised as the creator upon this earth, forms the generative organ of that cosmic form.
The oceans are the abdomen of the supreme Goddess, and the mountains are her bones. The rivers are declared to be her veins, and the trees are praised as her hair. Childhood, youth, and old age these stages mark her sublime movement. Clouds form the hair of her head, and dawn and dusk are the two garments of that sovereign Goddess.
O King, the moon is remembered as the mind of the Mother of the Universe. Lord Vishnu is her faculty of higher wisdom, and Lord Rudra is remembered as her inner consciousness. All species such as horses reside in the hip region of that divine ruler, and all the lower realms from atala downward form the lower portions below her waist.
- Shiva MahaPurana, Rudra Samitha, Parvati Khanda, Chapter 6
After the self-immolation of Goddess Sati, Lord Shiva entered deep meditation and detached himself from the world. To restore cosmic order, the gods along with Queen Mena and King Himavan performed intense penance to pray for the Mother Goddess to return. Pleased with their devotion, Bhagvati Durga revealed her magnificent divine form to them and promised to incarnate as their daughter, taking birth as Goddess Parvati.
The Gods said: O Durga, O wise one, O Mother of the Universe, O Supreme Goddess, victory to you! You are the embodiment of truth, devoted to truth, beyond truth, established in truth, and the origin of truth. We take refuge at your divine feet. O beloved of Shiva, O ruler of the cosmos, remover of the gods' distress! O Mother of the three worlds, Sharvani, all-pervading and compassionate to your devotees! O Ruler of the three realms, manifest yourself and fulfill the purpose of the gods. By your grace, we shall all find protection. All joyous beings in this world derive their ultimate happiness solely through you. Without you, nothing in the three worlds possesses beauty or splendor.
O Mother of the Universe, Supreme Goddess, Ambika! You have shown great mercy by appearing radiant before me. O Shivaa, you are the primordial power among all energies and the Mother of the three worlds. Ever beloved to Lord Shiva, you are the transcendent energy worshipped by all gods. Show grace, O Maheshvari, abide in my meditation in this divine form, and now manifest visibly as my daughter. Hearing these words of Mena, the wife of the mountain king, Goddess Shivaa became deeply pleased and addressed her.
The Goddess said: O Mena, in the past you served me with immense devotion. Pleased with your devotion, I approached you to grant a boon. Hearing my words to ask for a boon, you chose: 'O Mahadevi, become my daughter and accomplish the welfare of the gods'. Granting you that boon with affection, I returned to my abode. Now, at the appointed time, O beloved of the mountain, I have incarnated as your daughter. I have assumed this divine form today so that you may remember my true nature; otherwise, appearing merely in human form, you would have remained unaware of who I truly am.
The similar narration is also found in Skanda MahaPurana,
Himavān said:
49. O you goddess of broad eyes, who are you? Tell me. I have a strong doubt.
The goddess said:
50. Know me to be the greatest power resorting to Maheśvara, whom those desirous of liberation look upon as unique, immutable and one (only).
51. I shall give you divine sight. See my divine form. Speaking this much the Goddess herself gave special power to Himavat.
52-57. (Himavat) saw the Highest Lord, resembling crores of suns, an orb of light, clear, encompassed with the row of thousand flames, resembling hundreds of destructive fires at the end of the world, fearful due to the fangs, exciting, adorned with a mass of matted hair, very calm, of a mild face, full of endless wonders, having signs like the lunar digits, having lustre like that of crores of moons, having a crown, with a mace in his hand, adorned with anklets, having put on a divine chaplet and garments, having smeared the body with divine fragrant substances, holding a conch and a disc, desirable, having three eyes, clad in hide, residing in the Egg (of the universe) and out of it, being external, internal and the highest, full of all power, bright, (and adorned) with all ornaments, whose lotus-like feet were saluted by Brahmā, Indra, Upendra and best yogins, who reached everything with His hands and feet, and eyes, head and face, and who remained after having occupied everything.
58-62. Seeing the Lord of Nandī, the highest one, i.e. Maheśvara, along with the Goddess, the king, Himālaya Mountain, full of fear and (at the same time) delighted in mind, concentrating himself, remembering Oṃkāra, praising Him with eight thousand epithets, again saluted him, and spoke with folded hands: “O highest goddess, I am now afraid of your divine form that has come up. So (please) show another (form).” That goddess Pārvatī, thus addressed by that Mountain.
~ Skanda MahaPurana, Vastrāpatha-kṣetra-Māhātmya, Chapter 9
- Fact 3 :- The glory of Bhagvati Parvati in the royal courts of ancient India.
Did you know that the praises of Goddess Parvati were not just limited to temples? They were also sung in the courts of kings! Two major historical poets actually wrote 100 verse poems (satakams) on Mother Parvati.
➂ Therefore, another unknown fascinating fact about Goddess Parvati is that the praises of her were not just limited to temples, but were also sung in the courts of kings in ancient India. The famous Sanskrit poet Banabhatta Ji, who belonged to the 7th century Pushyabhuti dynasty of King Harshavardhana, wrote a 100 verse poem for Mother Parvati in her form as Mother Chandika, called “Chandi Satakam”. His poem mainly focuses on the story of Mahishasura Mardana, which is mentioned in different Puranas.
Similarly, Anandavardhana Ji, who was a very famous poet from the 9th century Utpala dynasty in the Kashmir Valley, has equal importance and respect. He also wrote a 100 verse poem on Devi Parvati called “Devi Satakam”. The theme of his poem covers different aspects of Devi, such as her being the source of the universe, her beauty, Mahishasura Mardana, her love for Shiva, and her mercy on her devotees. This makes it a bit different from Banabhatta's Chandi Satakam, because Bana Ji's poem does focuses on these various aspects of Devi but based on the main theme of killing Mahishasura.
So, now let's explore the glory of Bhagvati Parvati from history and king courts. And it is interesting that these poems were explicitly composed for and performed in royal courts.
- The Chandi Satakam
Among Sanskrit poets, the great poet Banabhatta ji holds the highest place. His period is the first half of the seventh century AD. It is believed that Vagdevi Goddess Saraswati herself incarnated in the form of Banabhatta ji. His works represent the pinnacle of Sanskrit prose poetry. Historical evidences proves that he reached the court of King Harshvardhan, a ruler from Pushyabhuti dynasty. Bana ji was the court scholar (poet) of King Harshavardhana. Three works of the great poet Bana are unanimously celebrated: Harshacharita, Kadambari, and Chandi Satakam. Some scholars also belives that “Parvati Parinaya” was also written by him.
Chandi Satakam consists of 102 verses which praises Goddess Durga. The Chandi Shataka contains a beautiful glimpse of the glorious form of Goddess Durga, the destroyer of Mahishasura. The name 'Chandi' appears in various names and forms of Goddess Parvati. The other names and forms mentioned by the great poet Banji here are mainly Parvati, Shailaputri, Gauri, Katyayani, Arya, Jaya, Devi, Rudrani, Ambika, Bhavani, Shivaa, Kali, Uma, Chandika. These names have been addressed appropriately and with the wish if public welfare in each stanza. The reader of the Chandi Satakam gets a full introduction to the sovereign power of the goddess Uma. The boundless powers of Bhagvati Parvati in killing that cruel Mahishasura demon is seen step by step.
So Here are selected, actually my favourite ones 🌝, verses from Banabhatta Ji's Chandi Satakam, glorifying Uma’s form as Chandika as well as her form as Yogamaya.
When Goddess Parvati crushed the demon Mahishasura with her heel on the battlefield, her effort was so balanced that she did not even need to knit or bend her eyebrows in anger. Her lotus foot did not stomp in fury, yet by taking down the demon, she pulled out the sharp thorn of fear that had long pierced the hearts of the gods. As she struck, it was not merely her anklets that rang out, but the entire universe that broke into a triumphant chant celebrating her victory. May that Goddess Parvati protect you all!
When Goddess Parvati pierced the demon Mahishasura with her trident, streams of blood gushed forth and splashed across the sky, painting the cosmic pathways red. Seeing the sky glow red, the gods initially mistook it for twilight (sandhya). Lord Shiva (Purabhit), who traditionally performs his cosmic dance at twilight, began to dance. However, realizing that this crimson glow was not dusk but the blood of the demon slain by his beloved wife, Shiva broke into loud, joyous laughter. Exclaiming that her victory was his own, he embraced Goddess Parvati and continued his joyful dance. May that Goddess Parvati protect you all !
🔹As Mother Parvati slays the demon Mahishasura, his blood gushes out in such a way that the entire sky turns deep red, which Lord Shiva briefly mistakes for the evening twilight. Later, when Lord Shiva realizes that this crimson sky is not dusk, but rather the blood of Mahishasura slain by his beloved wife, he laughs at his own misunderstanding and embraces her in celebration.
The demon Mahishasura mockingly boasts in battle as he taunts Shiva's attendants (pramathas): "O Nandi, your strike in battle brings me joy, for it is as soft as the sound of a drum (muraja)! O Ganesha, why do you flee just because a tiny part of your tusk broke, as insignificant as a hair? Even as you run, you remain under my power, for a pot bellied one cannot run far! I alone am the supreme annihilator (Mahakala) here who strikes down the celestial gods, and none other!" Seeing her divine attendants mocked and defeated, Goddess Parvati (Adrikanya, daughter of the mountain) steps in and crushes that boastful demon like a lump of clay. May she protect you all!
When the arrogant demon Mahishasura struck with pride, Goddess Parvati instantly crushed his body under the heavy weight of her foot. Only a remnant of his body remained, with the tip of his horn stuck near the joint of her anklet. When the battle ended, young Kartikeya (Kumara) lovingly picked up that broken tip of the horn. He treated it with gentle devotion, thinking it was a blue lotus bud ear ornament that had slipped from his mother's ear during the fight. May that divine Mother destroy all your sins!
🔹As Goddess Parvati crushes Mahishasura under her foot, only a small remnant of his body remains, including the tip of his horn. Here, the poet highlights the childlike innocence of Lord Kartikeya, portraying how he mistakes that broken horn for his Mother's fallen earring. Cute !!
When the tyrant Kansa seized the infant Goddess (Nanda's daughter, Yogamaya) to slay her, his arms dropped from his shoulders under the sudden, immense weight of her divine presence. Although she possessed the power to destroy Kansa right then, she chose not to end his life early, purely to preserve the future glory reserved for Lord Krishna (Hari). The moment Kansa tried to dash her against the stone slab, she slipped from his hands and leaped high into the sky. It appeared as though touching that stone was merely her preparation to make the grand peaks and rocks of the Vindhya mountains her future abode as Goddess Vindhyavasini. May that divine Goddess destroy all your sins!
🔷 Goddess Parvati is Yogmaya and Mahamaya. Almost all of us are aware of Krishna Leela, but Mata Parvati has her own role in that divine play. The Devi Mahatmyam mentions this form of the Goddess. Plus, this form of Goddess Parvati is clearly mentioned in other Puranas as well.
🔹नन्दगोपगृहे जाता यशोदागर्भसम्भवा । (Markandeya Purana) → I will be born from Yashoda, the wife of Nanda.
🔹तदाहं नन्दभार्यायां यशोदायां यशोमयी ॥ ४६ (Shiva Purana) → Then I, the embodiment of glory, will be born from Yashoda, the wife of Nanda.
🔹उमया रक्षया सार्द्धं शंखचक्रगदाधरः । उद्दिश्य मथुरां चक्रे प्रयाणं कमलासनः ॥ २७ ॥ (Padma Purana) → With Uma as his (Vishnu’s) protector, the god holding a conch, a disc, and a mace, undertook his journey to Mathura.
🔹माया बलवती राजन्नराणां बुद्धिमोहिनी। शाम्भवी विश्रुता लोके को वा मोहं न गच्छति ॥ ६ (Devi Bhagvatam) → O King! Maya is exceptionally powerful and bewilders the intellect of men. She is renowned in the world as Shambhavi (the beloved of Shiva); who indeed does not fall into delusion (by Her)?
🔹जननी सिद्धसेनस्य उग्रचारी महाबला ॥ नारीणां पार्वतीं च त्वां पौराणीमृषयो विदुः । नमः शत्रुविनाशिन्यै नमो गौर्यै शिवप्रिये। एकानंशां नमस्यामि गायत्रीं यज्ञसत्कृताम् । (Harivamsa Parva) → Salutations to the mother of Kartikeya, she who moves fiercely, and who is immensely powerful. Among women, the sages know You as Parvati, the ancient one. Salutations to the destroyer of enemies, salutations to Gauri, the beloved of Shiva. I bow to Ekanamsha, to Gayatri, who is honored in sacrifices.
🔹श्रीकृष्णः पार्वतीं तत्र समुवाच जगत्पतिः। उदरे च यशोदायाः कल्याणी नन्दरेतसा । (Brahmavaivart Purana) → Krishna the lord of the universe said to Parvati, you be born from the womb of Yasoda from Nanda representing the image of welfare.
🔹दुरात्मंस्तवनाशाय देवक्यां वसुदेवतः ॥ १२१ ॥ अहमेव समुद्भूय मायया पुरुषाकृतिः । तिष्ठामि गोकुले नन्दगोपगृहे निजांशतः ॥ १२२ ॥ (Mahabhagvata Purana) →O evil-souled one! For your destruction, having manifested from Devaki and Vasudeva through my Maya in a human form, I myself am staying in Gokul, in the house of the cowherd Nanda, through my own partial manifestation. [In this text, she is Yogmaya in her very own form, because according to this text, Krishna was none other than Parvati.]
🔹गोपेन्द्रस्यानुजे ज्येष्ठे, नन्द-गोप-कुलोद्भवे ॥ उमे शाकम्भरि श्वेते, कृष्णे कैटभ-नाशिनि । त्वं ब्रह्म-विद्यानां, महा-निद्रा च देहिनाम् । स्कन्ध-मातर्भगवति, दुर्गे कान्तार-वासिनि || (Mahabharata) →O younger sister of the Lord of Krishna! O eldest one! O She who manifested in the family of the cowherd Nanda! O Uma! O Shakambhari! O the radiant one! O dark-complexioned one! O destroyer of the demon Kaitabha! You are the supreme Brahma-Vidya among all wisdom, and the cosmic sleep of all embodied beings. O mother of Skanda (Kartikeya)! O Bhagavati! O Durga! O She who resides in the wilderness.
Banaji has also celebrated this form of the Goddess in his compositions, stating that she was fully capable of killing Kamsa right there. However, just to save the future glory of her beloved brother Lord Krishna, she did not kill him and instead left for her abode in the Vindhyachala mountains.
- The Devi Satakam
Similar to Banabhatta Ji, another great poet in our history is Anandavardhana Ji. He belonged to the Utpala dynasty, which was prominent in the Kashmir valley during the 9th century CE.
Here are selected verses from Anandavardhana Ji's Devi Satakam, glorifying various aspects of Goddess Parvati as Brahman, Sarveshwari, Shashwat, Sharvani, and Bhaktavatsala. He also covers her forms as Chandika and Yogamaya.
People who earnestly desire constant worship worship her as the cause of cosmic creation and prosperity. Known as the renowned half form of Lord Shambhu (Shiva), carrying a slender and radiant form, may that Goddess Gauri bestow auspiciousness and well being upon you!
Enemies seeking victory through restraint or battle ended up being destroyed by her, while she connects those humble devotees who bow to her with restraint, self control, and noble honor.
She was sought after by Shiva. Through her as the prime cause, Brahma performed the work of creation. She is praised even by Vishnu (Achyuta), Brahma, and Shiva. May that Goddess Parvati be pleased with you!
She who, being placed upon the lap of Smara-bhid (the destroyer of Kāma, i.e. Shiva), produced a extraordinary wonder among women; and she who caused even the sound of the bow to destroy the weakness of the enemies.
She who, having gone through the sky, [was involved in] the destruction of Kamsa; and Krishna, abandoning the supreme enemy, together with Bala, who had greatly destroyed the enemies.
May that Goddess protect us. She who went to battle for the welfare of Indra, and who was not conquered by an army of enemies, even when it approached her through stratagem; and whom the Moon, having resorted to Hara (Śiva), clearly begged for a beauty equal to hers, because of his own tender nature.
O Mother (Amba)! Lord Shambhu, the conqueror of Tripura, shines with supreme splendor only in the divine embrace and union with your form. In this vast ocean of worldly existence, knowers of ultimate truth declare that your eternal form is the absolute reality, supreme and unmatched by any other.
Based on my limited knowledge and understanding, I think these are some lesser-known facts about Goddess Parvati that every Sanatani should know. She is one of the primary deities of Sanatana Dharma and has been deeply revered throughout the scriptures and history.