The Ten Mahavidyas (Daśa Mahāvidyāḥ) are central to the practices of Shakta Tantric tradition. Kamakhya is primarily and equally identified with Durga. The book Tara – Dasa Maha Vidya in Telugu in PDF format. In Tantra, worship of Devi-Shakti is referred to as a Vidya. Of the hundreds . Click the links for details about these Dasa Mahavidyas, Mantras and the Yantras .

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Dear Raj, I am glad you read. And, delighted you pursued it despite the length. I admire your patience.

Ten Mahavidya Mantras | JAI MAA

I appreciate your thoughtful comments about the all-comprehensive-spread of Dasz system of thoughts. As you rightly said; the Indian term for philosophy is Darshana, which literarily means the mere act of seeing and be seen. It is the realization of the essential unity in all existence. The Maha-Vidyas are basically powerful Tantric deities, who by their very nature are rebellious; defying society; having scant respect for social morality or conventional standard of ethics.

They also rebel against religion and the authoritative male dominance. Though they assert the female superiority, they open a fresh vista and a unique field of experience. They direct the adept to be rid of attachment to all identities that carry names, forms and attributes.

Please do read the rest. I value your comments very highly. Amazing pictures and illustrations and an exquisite presentation, dear sreenivasarao s This thorough presentation of the Mahavidyas is just astounding in its depth and you have even included the Tibetan Tara, which shows, to me, the expansiveness of your research and knowledge of this matter.

I can only stop myself praising you by reminding myself that as someone with this sort of dedication to your presentation, you would rather that I focus on the series and the material. To me the meaning of Hinduism or the totality of the Indian thought, which embraces all systems to and including the parinirvana of the Buddha is the the transcendence to the unconditioned. Perhaps it is not even a journey, so teluhu is no going to, but a seeing, a full realisation.

Not a completion but completeness – that is the essence, as I see it, that the Indian inquiry offers the world. Your explanation of course, as I understand it especially in the following all point to that which is the unconditioned: Mahavidyas are symbols of female independence; and, Kali demonstrates that freedom with great abandon. Manhras is never depicted as a submissive consort luring with charm. She is always dominant, striding on the male with a destructive frenzy. She challenges and demolishes the conventional notions about looks, manners and the mzha ways of understanding things.

Thank you for an illuminating and insightful series. Dear shailaja s bhatYes, as you said the vibrant and highly colorful festivity of Bonalu Jatara in the month of Ashada is unique to the Telangana region. It is a common belief that a mother goddess should not be worshipped alone, hence the shrines here are in a cluster.


These shrines remain dormant for a major part of the year, but come alive during Bonalu celebrations. Bonalu, I understand, is also a plural for Bonam, one of the surnames of the people of Telugu Mudiraj caste. The Bonalu is rooted in Dalit folk -tribal- tradition.

Bonalu festival was meant to pacify the goddess. It is very hard to trace the exact histories of these shrines. Probably these village deities came into being at the period when the people began to settle down in agricultural communities. Each village seems to have been under the protection telug some guardian deity.

Kali, especially, is regarded the protector against mantrqs spirits that haunt forests and desolate places; and against wild beasts. Ankalamma or Ankamma is also regarded as Parvathi sitting on the lap Ankamu of Shiva. The other goddesses are reflections of Kali, and hence called sisters. They derive their names based on the functions assigned to them. But, these goddesses resemble one another.

These goddesses Grama-devata are believed to have the power to wards off epidemics, cattle pestilence, evil spirits and epidemics, especially cholera. They are goddesses of vegetation and fertility, and need propitiation with blood sacrifices. The villagers, however, vjdya not regard them as evil spirits.

But, at the same time, neither do they regard them as totally benevolent. They are rather looked upon as beings of uncertain temper, and very quick to take offence against slightest wrongdoing. It is quite probable that, originally, the village maaha had all quite simple names, such vifya Uramma Grama-devata or Peddamma or Doddamma the great mother ; but, later were given special titles to denote their functions.

The infliction and removal of epidemics and disasters appears to be the general function of all these goddesses. He is sometimes believed to the brother of the seven sisters and sometimes as their husband. And some other times as merely an attendant. Potharaju is generally believed to be the protector of the village. In this tradition, the sacrifice is never offered vldya him alone, but only along with the goddesses.

Unlike the goddesses Potharaju is not usually depicted in elaborate images. He is sometimes represented by a stone, sometimes by a thin wooden stake, like an attenuated post, about four or five feet high and roughly carved at the top.

It faintly resembles a spear Sulam. During the Bonalu, Potharaju who accompanies the women folk is enacted by a pretty fierce looking character. He is usually is a well-built man, bare-bodied smeared with turmeric, wearing turmeric-colored dhoti and a dhatti around his waist, a garland around his neck, vermilion on his forehead and bells tied to his ankle.

He carries a whip and lashes it against his body to the sound of the drum dappu beats. Sometimes he goes into a trance and predicts the future of the vidja. I had then posted fairly detailed comments.

Please do read, you may find it interesting. As I have seen these festivities are not attended by Brahmins or upper casts. Mahakali temple and Jatra are celebrated with lot of fanfare. Inwhen plague hit the city of Hyderabad, people mantrax the epidemic was a result of the Goddess’ anger, and initiated the Bonalu festival to pacify Her.


Lashkar Bonalu, is a grand event celebrated for 2 days in the Aashada Masam of the Telugu calendar. Who are these 7 sisters? MI am glad you saw this. The Mahavidyas are an exclusive group of goddesses. Else, the the descriptions of individual goddesses would be incomplete. Mr Sreenivasrao, That was a splendid work. I gathered a teluu from this blog. I have been to Kalighat, Dakhineshwar and Tarapith many times. Just knew the basic things about the Shakti Pithams.

I was not aware of the symbolisms associated with the ayudhas. Thanks for this precious piece Ramprasad’s lyrics to the Goddess Kali is playful, petulant, blissful, rageful Dear Sreechandra, I am glad you daas this.

I agree with most of what you said. Dear Shri Sampath, Mahavidyas are symbols of female independence. They all are intensely feminine; and assert the supremacy of the female. Please see Paragraphs 6. I admit It is rather tedious and makes a difficult reading. Please read the next part that speaks about Bhuvaneshvari, Chinnamasta and Bhairavi.

Dear Usha, Yes Maa. You are absolutely true. The faith that everything resides in Mother and Mother resides is at the heart of Mahavidya tradition. Please read the next part that speaks about Bhuvanesvari, Chinnamasta and Bhairavi. Home Talk Property Beat.

Search Member Search Keyword. Continued from Part One -Introduction to Mahavidyas.

Ten Mahavidya Mantras

manfras Kali is Adi Mahavidya, the primary Mahavidya. She is the first and the foremost among the Mahavidyas. Even before the Mahavidya cult came into being, she was a major goddess with large following of devotees immersed in her mythologies, hymns and songs.

She is not only the first but the most important of the Mahavidyas.

It is said, the Mahavidya tradition is centered on Kali and her attributes. Kali is the epitome of the Mahavidyas. The rest of the Mahavidyas emanate from Kali and share her virtues and powers in varying shades. It is explained that Kali manifests in countless ways, but some aspects of her are more common than others.

There are therefore varied descriptions of Kali. Each Tantric and Shakta tflugu pictures her in its own light. But all sources tend to agree on her prominent characteristics.

Kali is almost always regarded as being dark like the starlit night, with a dreadful appearance, having four arms, holding a bloodied cleaver and a severed head in her left hands, while her right hands gesture blessings varadamudra and reassurance abhayamudra.