Aadi shakti, Maa Durga is the Primordial Power of Creation
Ma Durga, “The Mother of the Universe”, the primordial power herself is the Supreme God, the Paramatma, who manifests in countless forms performing various divine chores of the creation. It is through Her power that Brahma creates the universe, through Her power that Lord Vishnu sustains it, and through Her power that Lord Shankar (Shiva) dissolves it. In other words, she alone, the Primordial Shakti, is the ultimate energy responsible for creation, preservation, and destruction.
Ma Durga manifested as the Navadurga and the Das-mahavidyas. She is Annapurna, Jagaddhatri, Katyayani, Lalitaamba; She is Gayatri, Bhuvaneshwari, Kali, Tara, Bagala, Shodashi, Tripura, Dhumavati, Matangi, Kamala, Padmavati, Durga, and all other divine forms.
Various Forms of Aadi-shakti
Aadishakti also called Mul-Prakrati (fundamental / primordial essence from which everything arises) exists in major five forms.
In the Ninth Skandha of the Shrimad Devi Bhagavat Mahapurana, Shri Hari Narayan says to Sage Narad:
“O Devarshi Narad! The five goddesses—Ganesh Mata, Shri Durga, Lakshmi, Saraswati, Savitri, and Radha—are all referred to as Mul-Prakriti (Nature). All the activities of creation are dependent upon (or rest upon) them.”
At Sage Narad’s insistence to explain in detail, the Lord said:
“O Vatsa! Although no one can fully describe the characteristics of that Mool Prakriti (Primordial Nature), yet I shall explain it briefly—listen attentively. First, hear the etymology of the word ‘Prakriti’:
The syllable ‘Pra’ means excellent or supreme, and ‘Kriti’ means the ability to create. Thus, one who is skilled in creation is called Prakriti.
Alternatively, the word can be understood in terms of the three gunas (qualities):
- ‘Pra’ signifies the highest Sattva guna
- ‘Kri’ signifies the middle Rajo guna and
- ‘Ti’ signifies the lowest Tamo guna.
That is, the one who embodies all three gunas and possesses supreme power is called the Mul-Prakruti Goddess, and she is known as the Pradhan Prakriti (Primary Nature) in the administration of creation (the universe).
Here, ‘Pra’ is in the sense of primordial or initial, and ‘Kriti’ is in the sense of creation.
Mul-Prakriti is Eternal and The Supreme Goddess
Therefore, at the very beginning of creation, the Goddess—who is the embodiment of Chit Shakti (Consciousness-Power), the Primordial Nature (Mool Prakriti)—is revered as Prakriti.
For the purpose of creation, taking refuge in Yogamaya, the Supreme Being divided Himself into two forms: the right half became known as Purusha (the Supreme Male Principle), and the left half as Prakriti (the Divine Mother).
That Goddess Prakriti is, eternal, and Sanatani (always existing). Just as all attributes dwell in the Supreme Being, so too do the three qualities—Sattva, Rajas, and Tamas—reside in Prakriti, in the same way that the power of burning is inherently present in fire.
For this reason, the accomplished Yogis and rishis, make no distinction between male and female. O Narada! Their teaching is that whatever is visible in this universe—whether manifest or unmanifest, existence or non-existence—all is nothing but one essence of Brahma (The God).
As the desire for creation arose in the mind of the blissful Lord Shri Krishna (the Supreme Being), Mool Prakriti (the Supreme Goddess, Parameshwari) at once appeared !
In obedience to the command of the Supreme, she assumed five distinct forms. Her principal purpose is the creation of the various worlds. For it is this Primordial Nature who, moved by the prayers of her devotees or out of compassion toward them, takes on manifold forms.
Ganesha Mata Shri Durga
Among the supreme 5 Godesses, the foremost is Bhagavati Durga, the Mother of Ganesha, who is also known as Shivaroopa. She is the beloved consort of Lord Bhava (Shiva), the sustainer of all beings.
Even the gods, all the sages, greatest of the kings such as Manu, worship her with devotion. This Mahadevi alone undertakes the nourishment of the entire universe and the protection of the eternal order (Sanatana Dharma). Her character is supremely pure. To bestow righteousness, truth, virtue, glory, auspiciousness, happiness, fame, joy, and the moksha is her natural disposition. She removes sorrow, grief, and anxiety and is always eager to protect those who surrender to her.
Being herself Jyotirmayī (the embodiment of Teja—divine radiance, she is the presiding deity of fire element), her very body is a Teja-puñja. The tej (fire) that shines in the Sun is but her gift. She, the Sarvaśakti-svarūpā (essence of all powers), is the one who perpetually sustains Lord Śaṅkara in his might.
Her names are many: Siddheshwari, Siddharoopa, Siddhida, Siddhi, Ishwari, Buddhi, Nidra, Kshudha, Pipasa, Chhaya, Tandra, Daya, Smriti, Jati, Kshanti, Bhranti, Shanti, Kanti, Chetana, Tushti, Pushti, Lakshmi, Dhriti, and Maya.
These goddesses, in the form of divine powers, eternally dwell near the Supreme Lord Shri Krishna. Their glory is sung in the Vedas and the Agamas. They have everlasting presence, they embody infinite qualities.
2. Bhagwati Lakshmi
The Lord spoke further about the second form of the Goddess:
“O Narada, listen with attention! She who is supremely pure and the very embodiment of Sattva (the principle of purity and harmony) is known as Bhagavati Lakshmi. She is the power (śakti) of the Supreme Lord Shri Hari. All the wealth and treasures of the world are but her manifestations. Therefore she is worshipped as the Adhiṣṭhātrī Devatā (the presiding deity) of prosperity.
She is supremely beautiful, of unparalleled self-restraint, serene by nature, endowed with a heart full of compassion, and she represents an image of auspicious bliss. From the six inner enemies (ṣaḍ-vikāras—lust, anger, greed, delusion, pride, and envy) she always remains distant. Compassion toward her devotees and deep love and respect for her Lord, Shri Hari, are her natural qualities. Among all womankind she shines as the foremost in Pativrat dharma (chastity and devotion to her husband). Lord Hari Vishnu himself cherishes her as dearer than his own life, and loves her with the purest affection.
She never utters harsh words. All grains and plants that sustain life are her manifestations, for it is to uphold the living beings of the world that the Goddess has assumed these forms. As the supremely faithful wife, she is renowned as Mahalakshmi, dwelling eternally in Vaikuntha, ever engaged in the loving service of her Lord Shri Hari.
In heaven she abides as Svargalakshmi, among kings she manifests as Rajalakshmi, and in the homes of men upon earth she is revered as Gṛhalakshmi. The supreme beauty and charm found in all beings and all substances is none other than her radiance. She is supremely captivating. The fame and glory of the virtuous are her reflection. Among rulers she abides as Prabhā (splendor); among merchants she is Vāṇijya ; among scholars she is Vidyā (knowledge); and among the sinful she appears as Kalaha (discord).
3. Vaani-devi Sarasvati
Shri Hari Narayan said:
“Now I shall speak in detail about the Goddess of Speech; listen attentively. Her name is Saraswati. She is the presiding deity of speech, intellect (buddhi), learning (vidya), and knowledge. All forms of learning and wisdom are her manifestations. Therefore, humans acquire intelligence, insight, poetic talent, creativity, and memory only through her grace.
It is her natural quality to distinguish between various doctrines and philosophies (siddhantas). She is the embodiment of exposition and understanding. By her spontaneous grace, all doubts are dispelled, and the inquisitiveness of the seeker is fulfilled. She is the very source of discrimination (viveka) and the power of authorship. The Vocal singers, musicians all achieve greatness with her blessings, she is the originator of the seven notes /7 swar in music rhythm, and all musical compositions. In short, she is the Goddess of literature, art, and music.
She is the presiding deity of knowledge and debate, and the embodiment of serenity. Hence, she is depicted holding a veena and a book. Her form is pure sattvic, supremely virtuous, and beloved of Lord Vishnu. The radiance of her body is as bright and auspicious as snow, sandalwood, the moon, jasmine, lotus, and white lotuses.
She is the embodiment of austerity (tapas), and grants to ascetics the fruits of their penances. This Bhagavati Sharada, in her form as the Supreme Self, worships and chants the glories of Vasudeva Shri Krishna herself, adorning Him with a garland of jewels. As the embodiment of perfection and learning (siddhi-vidya), she bestows all kinds of accomplishments and spiritual powers upon her devotees at all times.”
4. Savitri devi or Gayatri
Shri Hari Narayan said:
“O Narada, besides the ones I have already described, there are two more goddesses. I shall now narrate their characteristics according to the scriptures—listen carefully. She who is the mother of all four varnas, the source of all the Vedas and Vedangas, the sole foundation of Sandhya-vandana mantras and Tantra-Yantras, and who has assumed a special form for the benefit of the twice-born (dvijātī), is a meditative ascetic of the highest order, always endowed with Brahma-teja (divine brilliance) and perfect in all rites and disciplines. Such a pure and exalted form of the Goddess is called Savitri or Gayatri.
She is the incomparable power of the Brahmins, and even sacred places (tirthas) seek her touch for purification. The Goddess Gayatri is as white and radiant as a pure crystal (sphatika), and her body, suffused with the purest Sattva-guna, shines with unmatched brilliance. Her very form is blissful beyond measure, and her incomparable radiance is ever resplendent. She is supremely powerful, grants the path of liberation (moksha). She is revered as the Adhiṣṭhātrī Devī (presiding goddess) of all powers.
O Narada, I have thus described the Goddess Savitri ( the Fourth Devi ), whose lotus feet, with their pure and divine essence, sanctify the entire universe.
5. Radha Raani
Then Lord Vishnu spoke to Narada:
Now I shall describe to you the pure and unparalleled character of the fifth Goddess, Shri Radha — a description that cannot be found elsewhere. She is the presiding deity of the five pranas (vital life-forces), and she is dearer to the Supreme Lord Shri Krishna than even his own life. Compared to all the goddesses previously described, she is supremely beautiful, endowed with all virtues, and the supreme source of fortune and auspiciousness.
She enjoys incomparable glory, possessing qualities and brilliance akin to Brahm Himself (Supreme God). By nature, the left portion (vamanga) of the Supreme Lord belongs to her. She is also called, Sarabhuta, Parma, Aadya, Sanatani, Paramanandarupa, Dhanya, Manya, and Pujya. She eternally resides in the nikunj and delights in the Rasa-Krida of divine. Her appearance manifests within the circle of the Supreme Lord Krishna, and her presence enhances the unmatched splendour of the Rasa Mandala.
Residing in Golok Dhama, she is especially renowned as Raseshwari and Surasika. She loves to remain present in the Rasa Mandala, where she appears in the form of a Gopi. She is the embodiment of supreme bliss, her very body radiating joy and contentment. She is nirguna, nirākāra, nirlipta, and fully one with her own self (Atmasvarupini). Free from desire and ego, she has taken this incarnation solely out of compassion for her devotees.
Her mysterious nature and sublime form can be truly comprehended only through Vedic meditation and proper devotional practice. Even the leaders of the gods, such as Indra (Surendra) or the sages (Munindra), cannot perceive her fully with their ordinary senses.
The Goddess is adorned with various divine ornaments, and her splendor shines brighter than millions of moons. Her entire form is replete with incomparable beauty and majesty. Serving Lord Shri Krishna continuously is her very nature, for she values service to her beloved above all material wealth and possessions.”
In the Varaha Kalpa, a maiden was born in the house of Vrishabhanu, whose very lotus feet sanctified the entire earth—especially Bharata Varsha. O Narada, this Mahadevi, whom even Brahma and the other gods could not get the sight of, has now manifested visibly on the earth in Bharatavarsha for all to see her. She is the foremost among all Godesses, adorning the heart of Lord Shri Krishna in such a way that it appears as if lightning flashes through the newly-formed dark clouds of the sky.
To have a glimpse of the tip of her lotus feet nail, Brahma once performed severe penance for sixty thousand years, yet even in dreams, he could not receive the divine vision of the Goddess. If Brahma, with all his power, could not gain even this glimpse, how could ordinary beings hope to have darshan of Radha rani?
By the power of that penance, the Goddess appeared before Shri Krishnachandra in the forests of Vrindavan; in other words, she manifested on the earthly realm. She is the fifth Goddess, renowned as Radha or Radhika. From the Supreme Primordial Goddess emanate countless forms—full, partial, half-forms, and divisions such as Kala, Kalāṁsha, Kalāṁśaṁsha, and Kala-śatāṁśa-bheda—manifesting in innumerable divine forms.
All women of the world are considered to be her manifestations. These five goddesses are perfectly complete, and thus they are regarded as the embodiment of knowledge (Vidya-svarupa) herself.
– Shrimad Devi Bhagavat Mahapurana, Ninth Skandha, First Adhyaya (Chapter)
The five goddesses in the form of Mool Prakriti manifest in numerous forms through divisions such as ansh (part), anshansh (sub-part), ardhansh (half-part), kalansh (fractional part), kalashansh (minute fraction), and kala-shatansh (hundredth part). We will explore these in detail in Part 2.
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भैया बहुत अच्छी जानकारी दी मेरी बहुत सी भ्रांतियां थी जो इस लेख को पढ़ कर दूर हो गई।