Yes, Bhagvati Adishakti has revealed her universal form several times. Not only she has shown her universal form, but she has also narrated the Gita to Himavan just before she was born as Shakti-Punja Parvati.
In various Puranas and Upapuranas, Bhagavati Ambika has shown her universal form and narrated the Shakti Gita, also known as the
- Parvati Gita in the Maha-bhagavata Purana,
- Devi Gita in the Devi Bhagavata Mahapurana,
- Haimavati Mahatmya in the Kurma Mahapurana.
- These narration are also found in the Shiva Mahapurana and the Skanda Mahapurana.
Uma has revealed her universal form and 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.
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
गिरिसुताय धीमहि तन्नो गौरी प्रचोदयात् 🌹