Dasa Mahavidya Goddess – Goddess Temple


Come to our Goddess Temple to invoke the Dasa Mahavidya Goddess within your subtle body.

The Mahavidya Goddesses and the High PriestessThey are the wisdom within each one of us. When activated within us, each Goddess will express their wisdom through us.

The ignorance, which creates the illusion of many, is a creation of the limited ego, a mental object.  The ego structure can be analyzed to have the following components – pity, doubt, fear, shame, aversion, class, distinction, and norms of behavior.

These are the eight bonds, which bind the unbindable consciousness, and their stuff is also consciousness.

Each of us has to shake off the bondage and the misery attachment causes is choosing not to remain bound. That choice must be exercised. That is the one step to take toward the Mahavidya Goddesses, and They will do the rest. If you take one step toward Them, They will take ten steps toward you.

If you sit and meditate, you will see your chosen Goddess. If you chant Their bija mantra, They will dance for you. If you dance to the Goddess, She will embrace you. If you embrace Her, She will enter you. If you enter Her, She becomes one with you. The Goddesses have no choice in this matter because you are the God, Goddess, and your choice is Their choice too.

So offer not your miseries to Goddesses because they will do the same to you. Ask them not to do things for you because they will ask you to do things ten times over. Instead, offer them your happiness, song, dance, and bliss; they will do the same for you. Try to eliminate your one bondage; She, your chosen Goddess, will come Herself and remove them all.

The power of God/Goddess

God/Goddess enjoys their powers. They own them. You can own them, too, by realizing the truth of the statement that you are God/Goddess through experience. There are obstacles to this realization, whose prime nature consists of two types of ignorance.

The first is not seeing your true nature as that of God/Goddess identity. The second is the wrong assumption of human nature which makes you see many things where there is, in reality, only one thing. That one thing that exists is consciousness.

All forms, all space, all time, and all materials are merely forms of consciousness. That is not light, but it lights up everything for God/Goddess to see. Objects like the sun, moon, stars, fire, etc., shine by it. Your, mine, and everyone’s consciousness are the light of lights. Take away that light, and the world ceases to be.

A Path to Divinity – Dasa Mahavidya

There are many, many more than ten ways to reach Godhood. However, Dasa Maha Vidya is the ten most important ways to reach Godhood. All powers of God are manifest in us, whether we realize it or not. If you realize God, you become God. Otherwise, you continue believing that you are not God, so search for Godhood outside yourself. And you will never reach it because the direction is wrong.

You will never reach the center if you move along the circle. This is the path of life. For each individual, the paths are different. Kali, Tara, Bhuvaneshvari, Bhairavi, Chhinnamasta, Dhumavati, Tripura, Bagala, Matangi, and Kamala are the names for the ten paths. The ultimate goal is the same in each case; integration of all forms into one Godhood, which is identical to the self. The reality is that when one passes through one path, we are ignorant of the rest of the paths.

Dasa Mahavidya Yantra or Cosmic graphical Sacred geometry

Sacred geometry representation of each of these Powerful Goddesses or Powers of Nature is called Yantras or mystic designs. Each is unique in its Sakthi and can bestow its inherent Power on those who meditate and focus on the representative designs. By meditating on the ten Goddesses or their geometric shapes, it is said that each Goddess blesses the worshipper with her gifts as per Her Energy.



Mother Kali Puja at our Mahavidya Temple in Tamil Nadu South India

The Sanskrit word Kali literally means time. She is the feminine of the word for time, and Kala is the masculine. Time, as we all are forced to understand, is the foremost of the powers which govern the universe. In its essential nature, time is eternity itself, perpetual changeless duration.

Everything changes but changes itself. Everything moves, but the movement itself does not stop. This perpetuity or immutability in duration is the secret message of time. Ultimately, time is being itself, the unborn.

Time is both creation and destruction. To create, we must first destroy. We must first let go of the old to bring the new into being. Destruction Goddesses begin with Kali, the image of destruction, in which nothing is left except Lord Shiva himself.

For our spiritual re-creation or resurrection, we must first allow the attachment to our material nature to be destroyed. We must go beyond all the bounds of the known and determined, relinquishing all identities, opinions, and beliefs.

The sacrifice of our own EGO

We ourselves must become sacrificial victims to the Divine. No savior, by sacrifice, can save us. Only the sacrifice of our own ego can really deliver us beyond the bonds of ignorance and sorrow. Kali is the form of Divine energy that accepts this offering.

However, not only do we exist in time, we are part of time and partake of its essential nature: eternity. Not only do we experience a change in our outer nature through the mind-body complex, but in our inner nature, as pure consciousness.

Witness the change from the standpoint of the timeless. As we grow in consciousness, we become time itself and con­sume the entire universe. This is to become one with Kali, in whom we can create and destroy the entire universe at will with our every breath, sensation and thought.

Her Mantra

Kali’s bija mantra or single seed syllable is “Krim.” which is the power of action (Kriya). Hrim is the mantra of Divine beauty, the descent of grace, purification, and transformation.

Hum is a mantra of wrath and warding off negativity. It also serves to enkindle the fire of spiritual knowledge and Self-inquiry Dakshina is Kali as the power of discernment, which is both proper thought and right action.

Kalika is another form of the name Kali.

Svaha is the mantra of consecration to the Divine, particularly as the inner or spiritual fire of awareness.

Kali is generally located in the Heart Chakra of the subtle body, the seat of the air element, or vayu. She relates to the physical heart, which circulates the life force, and to the blood itself, which carries the life force. In this form, She is called Rakta-Kali or red-Kali. Kali, thus is the pulsating of the heart.

In Her higher and benefic form as Bhadra (auspicious) Kali, She is located in the spiritual heart center, on the right side of the chest. Here She is the giver of the highest transformation, which is Self-realization.

Muladhara ChakraShe is placed in the middle and is one of the middle or Madhyama forms of speech. She is para-madhyama, the combination of the supreme and middle forms of speech whereby the outer and inner are mediated together in the heart.

Kali is at the Muladhara, here, She is Kundalini.



Another useful mantra for her is the mantra for Chamunda, the fierce form of Kali, from the story of the Devi Mahatmya.



Mother Tara, the second Mahavidya GoddessesTara’s main mantra, her bija or seed-syllable, is Om. Tara relates to the Divine word, which is Om, from which all other sounds and words have their origin.

She is the rising current from the navel chakra to the head. Mother Tara is the saving knowledge. She is the Savioress.

The term Tara means “a star,” as the root tri also means “to scatter” (the stars being scattered in the heavens). Mother Tara is the star of our aspiration, the muse who guides us along the creative path.

Om is the sound that reveals all other words and their different meanings. Om, or the primal sound, is the original ether behind all creation, but it is a little different than ether in the ordinary sense. Ether, in the ordinary sense, is just a medium. Om also has a luminous nature and reveals things.

Tara is the purifying force of the vital breaths. The sound that manifests in the ether is the same as the Prana (life force) that manifests in the ether.

She is Breath in the primal sound of life.

Breath is the primal sound of life, and the sound of the breath is the original, spontaneous, and unuttered mantra (So’ham). Both mind and Prana, as word and vibration, have their root in sound. Hence the use of sound or mantra both purifies and energizes the mind. She relates primarily to the Navel Chakra, which is the center for the third or illumined stage of speech (Pashyanti). Her other center is the tongue. Yet because She is the rising sound current that leaps upward from the navel center, She is not limited to this location. As Om or the guru, She relates to the Third Eye or Ajha Chakra. She is thus the rising current from the Navel Chakra to the head.

The five-syllable vidya of Tara, who ferries one across the ocean.



MOTHER BHUVANESHVARI third of the Mahavidya GoddessesThe Mother creates space to give birth to all things. Similarly, She creates space within our own consciousness to give birth to the Divine nature within us. Space has many levels of manifestation.

There is not only the space of the physical universe but also the space of the mind. Just as the outer or world space is infinite, so is the inner or mind space.

There are many additional layers of space in the higher levels of the mind. Ultimately, there is the supreme space of pure consciousness beyond all manifestation. All of these are aspects and functions of Bhuvaneshvari.

In the microcosm, our own body, the entire universe, is contained in the small space that dwells within the heart. The heart is where the infinite space hides within us and is the actual seat of the Divine Mother.

The Goddess represents space. Space is the Mother or matrix in which all creatures come into being. She is the field in which all things grow.

Bhuvaneshvari is the cosmos.

Bhuvaneshvari is the cosmos (Bhuvana) personified as a Goddess. To worship Her promotes a cosmic vision and frees us from the narrowness of opinion and belief. She helps us go beyond all identifications with creed, class, race, sex, nation, and religion, to a universal understanding.

She gives us world vision, a global understanding, and a sense of the infinite. Hence She is a very important Goddess in the present day, wherein we need to create a global culture and get beyond the divisive beliefs which are destroying the planet.

As Kali is the power of action (kriya-shakti) and Sundari is the power of knowledge (jnana-shakti), so Bhuvaneshvari is the power of love (iccha-shakti). Love creates space and gives freedom.

Space is peace, rest, repose, and perfect equanimity. By creating space, we release ourselves from stress and tension, which are narrow­ness, reaction, and attachment forms. This is part of the grace of the Goddess Bhuvaneshvari. Those seeking supreme peace should worship Her. She is the power of infinite wideness, equa­nimity, and peace that can bear all things and can be stained or disturbed by nothing.

Bhuvaneshvari can be worshiped with the single syllable Hrim.  She is the Goddess of love.



Mother Bairavi forth of the Mahavidya GoddessesMother Bhairavi represents Divine anger and wrath, which is directed toward the impurities within us and negative forces that may interfere with our spiritual growth.

She represents the supreme power of speech, which has the nature of fire (Tejas). She is the Word in its unarticulated and primal form as raw energy, the flaming word which appears like a pillar or a sword to remove all opposition.

She is the supreme light and heat power, the flame of consciousness itself (Cidagni), the ultimate knowledge of the truth.

Bhairavi as Tejas

Bhairavi, as Tejas (radiance), rules over the Tanmatras, the subtle sensory potentials behind the five elements and five sense organs that allow for their interconnection.

Through the Tanmatras, She gives power over the senses and the elements. She is the essential willpower of life, mastering which we come to control all of its manifestations.

She is known as Durga, the Goddess who saves us from difficul­ties. Durga rides a lion, a symbol of fire or solar energy, from which she wields her light weapons to destroy all demons or negative forces. She helps take us beyond disease, sorrow, darkness, and death.

Bhairavi represent speech

Bhairavi is also related to Tara. Both Bhairavi and Tara represent speech (Vak). However, while Tara represents the illumined Word (Pashyanti Vak), Bhairavi indicates the supreme Word (Para Vak). Hence Bhairavi is subtler than and is the origin of Tara.

It could be said that the highest energization of speech as Tara becomes Bhairavi. The illumined Word turns into the supreme Light and heat. Conversely, it could be said that the original unarticulated flaming word (Bhairavi) takes shape and a human appearance through Tara.

She dwells at the base of the spine in the Root Chakra (Muladhara). She is the same as Kundalini, most specifically in Her awakened role as the purifier of our nature. Unless we are ready to deal with Bhairavi, we should not try to provoke the Kundalini.

Her Mantra

Bhairavi’s mantra consists of three seed syllables:



Mahavidya Goddess ChinnmastaChhinnamasta — meaning “a severed head” — is per­haps the most frightening or disturbing form of the Goddess. She has cut off Her own head and, holding it in Her right hand, with it drinks the blood flowing from the Sushumna Nadi.

Yet Her face is not frightening but happy, even blissful. She presents the joy of transcending the body, not the pain of losing it. She is also the most energetic form of the Goddess and shows the power of transformation in action.


Hence the severed head is not dead but, in fact, more alive. Conscious­ness is not limited to the body. It is a sphere of perception that dwells in the head but can function independently apart from the body.

Awareness attains its natural life and freedom only when separated from body consciousness. Compared to this, body consciousness has always been sym­bolized as a cage or tomb.

In the body, consciousness is confined to the limited realm of the senses and their outward grasp. Liberated from the body, consciousness has the vision of infinity, including the entire universe.

While the idea of going beyond body consciousness can be frighten­ing to us, the idea of remaining bound to body consciousness — and hence to time and death — should be more frightening. As it is, we are all trapped in the dense realm of physical matter, limited to the windows of the senses for whatever restricted and often misleading information we get.

We only experience that portion of the infinite light of reality that can be refracted through the narrow openings of our senses. The pleasure that the body can bring us is much less than the pain, sorrow, and disease. And we are condemned to repeated birth and death until we work our way out of the body cocoon.

Goddess Chhinnamasta appears as the great liberator and savioress. In Her ecstasy as the Eternal, She can drink all the blood, joys, and sorrows of embodied life. She can absorb all the experiences of time, including disappointment and suffering, without forgetting Her true nature. Though fierce in form, She represents the most beneficent of energies.

Chhinnamasta is called Prachanda Chandika.

She is known as the fiercest form of Chandi (Kali). She is closely related to Kali but is the specific application of Kali’s energy, directed toward the actual moment of transformation.

As a fierce Goddess, She is related to Bhairavi and is similarly a warrioress. Yet while Bhairavi relates to the root energies of the Earth, Chhinnamasta relates to the dynamic forces of the Atmosphere.

Chhinnamasta shows the combined manifest and unmanifest light in the intermediate world, which mediates between the transcendent and the immanent, the lightning that unites Heaven and Earth (mind and body) to liberate us from their limitations.

While Chandi destroys the demons, Prachanda Chandi destroys the ultimate demon or negative entity, the ego. When this is destroyed, all negativity is forever eliminated.

Piercing of the Rudra-granthi

According to yogic science, three knots (granthis) prevent the movement of energy from flowing up the Sushumna of the subtle body. These are the Brahma-granthi in the Root Chakra, which represents our bondage to speech. The Vishnu-granthi in the Heart Chakra shows our bondage to emotion.

Rudra-grande in the third eye shows our bondage to thought. Chhinnamasta represents the piercing of the Rudra-granthi or knot in the head, allowing us to transcend thought, the mind, and body consciousness altogether.

Chhinnamasta thus represents the free flow of energy through the Sushumna. She is the Kundalini Sakthi flowing upward from the base of the spine to burst open the Crown Chakra and stream out into the infinite. She shows the energy of Kundalini awake and moving upwards toward transformation. She is Kundalini in Her active and assertive role.

Her visualization form.

Chhinnamasta has a naked headless body, and in her two hands holds her own severed head and a sword. With Her severed head, via a long and stretched-out tongue, She ecstatically drinks the central stream of blood flowing from the Sushumna. The severed head is located in Her right hand, often portrayed as placed inside a skull cup. The sword or head chopper is located on the left.

Her body is that of a girl of sixteen years of age and is adorned with a garland of severed heads and necklaces of bones. She wears a serpent as the sacred thread on Her upper torso, and She has large breasts which are covered by lotus flowers. Her hair is spread out in strands like lightning and adorned with various flowers, with a single gem tied by a serpent as a cord at the top. Her three eyes are wide open and emanating light.

She has two companions called Dakini and Vamini to Her left and right. She dances on the bodies of Kama, the God of love, and his consort Rati, who are in a sexual embrace.

Chhinnamasta has an extended mantra of fifteen syllables. It is based on Her name Vajra Vairochani, the effulgent lightning bolt of direct perception. Its prime seed syllable is Hrim.

She causes us to cut off our own heads (ego sacrifice). She represents the joy of transcending the body, not the pain of losing it. She represents the free flow of energy through the Sushumna.

Her Mantra

Chhinnamasta has an extended mantra of fifteen syllables. It is based on Her name Vajra Vairochani, the effulgent lightning bolt of direct perception. Its prime seed syllable is Hrim.



Mother Dhumavati of the Mahavidya GoddessesDhumavati is the eldest among the Goddesses, the Grandmother Spirit. She stands behind the other Goddesses as their ancestral guide. As the Grandmother Spirit.

She is the great teacher who bestows the ultimate lessons of birth and death. She is the knowledge that comes through hard experience, in which our immature and youthful desires and fantasies are put to rest.

Dhuma means “smoke.”

Dhumavati is “one who is composed of smoke.” Her nature is not illumination but obscuration. However, to obscure one thing is to reveal another.

She reveals the depth of the unknown and the unmani­fest by obscuring or covering all that is known. Dhumavati obscures what is evident to reveal the hidden and the profound.

Dhumavati is portrayed as a widow. She is the feminine principle devoid of the masculine principle. She is Shakti without Shiva as a pure potential energy without any will to motivate it.

Thus she contains within herself all potentials and shows the latent energies that dwell within us. To develop these latent energies, we must first recognize them. This requires honoring Dhumavati.

Dhumavati shows the feminine principle of negation in all of its aspects.

On an outer level, she represents poverty, destitution, and suffer­ing. The great misfortunes that we all fear in life. Hence she is said to be crooked, troublesome, and quarrelsome — a witch or a hag. Yet on an inner level, this same negativity causes us to seek a greater fulfillment than can be achieved in the limited realms of the manifest creation. After all, only frustration in our outer life causes us to seek the inner reality.

She is whatever obstructs us in life, but what obstructs us in one area can release a new potential to grow in a different direction. Thus she is the good fortune that comes to us in the form of misfortune.

Dhurmavati is another Goddess that relates to the heart or the middle region. Her mantra is essentially the same as her seed-syllable Dhum repeated.

Dhurmavati and Kali

Dhurmavati is the elder form of Kali, Kali as an old woman. She represents time or the life force dissociated from the process of manifes­tation. She is timeless and never really enters into the process of time. She is not revealed in the ordinary world but is present as a background screen or smoke that helps us see beyond the evident forms around us.

Those who are trying to ward off negative influences should worship Dhurmavati. She gives transcendence and freedom, returning us to the condition before the rising of any negative forces.

Her Mantra

Dhumavati’s mantra is essentially the same as Her seed-syllable Dhum repeated.



Mother Tripura Sundari of the MahavidyaDear One, Tripura is the ultimate, primordial Shakti, the light of manifestation. She, the pile of letters of the alphabet, gave birth to the three worlds. At dissolution, She is the abode of all tattvas, still remaining Herself – Vamakeshvaratantra.

The Earth Square or Bhupura; This mandala represents the enclosing walls or fence of the zonule of a practitioner. The Chakra Ruling the Three Worlds. She has four arms, is the color of crystal, is adorned with pearls, and holds a book, a pot, and a beautiful lotus. Her Vidya is Am Am Sauh.

Sixteen Petals; ‘Fulfiller of Desire.’ Her vidya is Aim Klim Sauh. She is described as ornamented with all gems, carrying a book and a rosary.

Eight Petals; ‘All Exciting Chakra.’ The Sakthis in this mandala is called the Very Secret Yoginis. Her Vidya is Hrim Klim Sauh.

Fourteen Triangles; The Chakra Bestowing All Good Fortune’ Her Vidya is Haim Hklim Hsauh.

Outer 10 Triangles; this mandala is called ‘The Chakra Bestowing All Objects to the Sadhaka.’ The Sakthis are called the Kula Kaulas.
Inner 10 Triangles; ‘The Chakra Protecting All’ Her Vidya is Hrim Klim Blem.

Eight Triangles; ‘The Chakra destroys all Disease.’ Her Vidya mantra is Hrim Shrim Sauh. She is described as the Destroyer of Poison.

Central Triangle; ‘The Chakra Giving All Success.’ Her Vidya being Hsraim Hsrklim Hsrsauh.

The Bindu

Bindu, this mandala is called ‘Purely Blissful.’ The Yogini in this mandala is the Queen of Queens, Rajarajeshvari, the Very Red One, and her Transcendent Majesty Lalita Maheshvari Mahatripurasundari.

Sundari’s mantra is the famous Pahchadashi, or fifteen-syllable mantra of Sri Vidya. It has three sections (kutas), each ending with the mantra Hrim, which mantra by itself can be used to worship Sundari or Lalita, plus a secret 16th syllable.

Her description is given in Vamakeshvara Tantra.

There are many ways to explain this mantra.

Whole books have been written on it. Below is a short examination of its syllables Relative to the first of the three sections of the mantra:
Ka is desire or the creator.
E is Maya, or the power of illusion.
I is Vishnu, or the Divine ruling power.
La is the power of bliss.
Relative to the second section:
Ha is space or breath-
Sa is time.
Ka, again is creation.
Ha is breath or spirit renewed in energy.
La again is bliss.
Relative to the third section:
Sa is time as eternity or totality
Ka is the origin and also the unknown.
La again is bliss.
Hrim repeated three times brings about a triple transformation of our nature. Shrim added at the end is the crowning glory and realization.

Her Vidya (Kamaraja Vidya) is;


“Tri” means three, “Pura” means a city, and “Sundari” means beauty. The three cities are the three worlds – the physical, astral, and causal, or matter-energy and thought corresponding with the three states of consciousness; waking, dream, and deep sleep, symbolized by fire, the moon, and the sun.

She is Divine love which is the central motivating force behind the universe. She is the original impulse within our own hearts.


Mother Bagalamukhi of the Mahavidya GoddessesBagala is a Goddess of speech and is related to Tara and regarded as a form of her. When sound becomes manifest as light, Tara becomes Bagala.

When the brilliant light of speech comes forth, then Tara gains the effulgence of Bagala and causes all things to become still.

Bagala is thus the stunning radiance that comes forth from the Divine Word and puts the human or egoistic word to rest.

Bagala gives a power of speech that leaves others silent and grasping for words. She gives the decisive statement, the irrefutable conclusion, and the pronouncement of the ultimate truth. Hence she is propitiated for success in discussions and debates. No one can defeat Her because She has the true power of Self-nature.

Bagala Gives Us Power

Bagala gives us the power to overcome hostile forces, which inwardly are the negative thoughts and emotions bom of the ego. Her speech is used as a weapon to destroy negativity.

She is similar to Bhairavi, but whereas Bhairavi bums away all opposition, Bagala crushes, dissolves, and freezes it. Negativity is not so much a force that must be destroyed as a distracted state of mind that must be restored.

Bagala and Chinnamasta

Bagala is similar to Chinnamasta, as both have an electrical, lightning, or vajra force. However, Chinnamasta gives the power to see through things, which proceeds through perception. Bagala gives the power to stop them, which proceeds through the Word. Both Goddesses should be worshipped by those seeking radical changes in their lives and their view of reality. As Chinnamasta cuts through illusion, Bagalamukhi smashes the false constructions of the mind.

Bagala relates to the soft palate, the place called Indra-Yoni, which is the middle point between the senses of the eyes, ears, nose, and tongue. The soft palate is related in function to the third eye, and so Bagala, like Chinnamasta, is associated with this chakra. Concentration on the point of the soft palate gives control over the senses and vital energies (Pranas).

Bagala also relates to the Heart Center as the prime site of Prana. Withdrawing all life energies into the heart brings them to rest and gives us complete control over our entire existence, taking us beyond the fluctuations of life and death.

Her Mantra

The prime mantra for Bagalamukhi the seed-syllable Hlrim. Adding the la-sound to the mantra Hrim gives it the power to stop things. She represents the stunning radiance that comes forth from the Divine word and puts all human or egoistic words to rest. She gives the power of speech that leaves others silent and grasping for words. Indra Yoni, Heart chakra


The right lip of the Yoni


Mother Matangi of the Mahavidya GoddessesMata literally means “a thought” or “an opinion.” Thus, Matangi is the Goddess power that has entered thought or the mind. She is the word as the embodiment of thought. She also relates to the ear and our ability to listen, which is the origin of proper understanding that forms powerful thoughts.

Matangi bestows knowledge, talent, and expertise. She is the Goddess of the spoken word and any outward articulation of inner knowledge, including all art, music, and dance forms.

Goddesses of the Divine Word

The last of the three Goddesses relate to the Divine Word, the other two being Tara and Bhairavi. Like Tara, She is a Goddess of learning and eloquence. However, whereas Tara represents the illu­mined word (Pashyanti), Matangi represents the spoken word (Vaikhari), and Bhairavi is the Goddess of the transcendent and unmanifest form of speech (Para).

Yet Matangi can also represent the middle form of speech (Madhyama), which governs the ideas we put into words and our thinking process.

In her highest role, Matangi represents Para-Vaikhari, or the supreme Word manifesting through audible speech. Which is the direct revelation of the highest knowledge in human speech from which all true scripture arises. As such, Matangi encompasses all levels of speech.

She resides in the Throat Chakra and the Tongue.

Matangi resides in the Throat Chakra, the center of speech. She also resides on the tip of the tongue, where speech is articulated and wherein we can taste the essence of things.

A particular nerve or channel of the subtle body called Sarasvati runs from the Third Eye to the tip of the tongue, which relates to Her. This is the stream of inspiration from the mind to its expression via speech. Matangi represents the flow of bliss through this channel, which makes us poet-seers of the Divine with all the powers of cosmic creativity.

Matangi is the Goddess of sound, the spoken word, and any outward articulation of our inner highest knowledge, including all forms of art, music, and dance. She relates to all levels of speech.

Matangi can be worshipped by the mantra Aim, which is the mantra sacred to Sarasvati and is the seed-syllable of wisdom, learning, and teaching and hence the very voice of the guru or inner guide.

Matangi herself possesses a longer mantra of twenty syllables, which includes Aim.


The left lip of the Yoni


Mother Kamalatmika the 10th Mahavidya GoddessKamalatmika is one whose nature is of the lotus. She is sometimes just called Kamala, which is one of the many Sanskrit names for lotus.

The lotus Goddess is Lakshmi, the consort of Lord Vishnu, the preserver of the universe. Lakshmi arises out of a lotus from the cosmic ocean.

Kamala is Lakshmi among the Ten Wisdom Goddesses. Kamala is the Goddess of wealth, beauty, fertility, love, and devotion. Kamala in Her role of fulfilling all desires. She represents the water of fulfillment, the flowering of Divine grace and love.

The lotus is the most sacred flower of the Hindus and the people of East Asia.

The lotus symbolizes unfoldment: it represents the opening of the lotuses of the different chakras of the subtle body, particularly the lotus of the heart. Though the lotus puts its roots into tire mud and grows in marshlands, it produces the most beautiful flower, like the soul coming forth from the earth of the physical body. The lotus is also a plant of great energy; its seeds give much vigor when taken as food.

She resembles Sundari because of both rule over love, beauty, and bliss. Sundari, however, rules over the subtle form of bliss bom of perception of the Self. Kamala governs the outer form of beauty, not merely as pleasure but as the unfolding of the Divine nature.

She is the form of the Goddess most worshipped by people in this world, as we are mainly cognizant of outer beauty and abundance. Most of us are engaged in pursuing pleasure, fortune, talent, fame, and so on.

The most beautiful thing in life is devotion to the Divine. When we have that spirit of devotion for the Divine presence everywhere, we find incomparable beauty and wealth in everything.

True richness, moreover, is not what we own but what we can give. Kamala symbolizes this spirit of giving that dispenses all that we might outwardly or inwardly seek. Yet we should be careful in what we seek because it will eventually be given to us.

The fortune we seek leads to Kamala or its unfoldment.

Hence if we are going to seek anything, we should seek everything. We seek nothing less than the Divine, an infinite, eternal, and perfect existence, consciousness, and bliss (Sacchidananda). We should seek the total unfoldment of ourselves and of the universe and not merely content ourselves with transient goals. This is the authentic worship of Kamala or Lakshmi, which puts an end to all outer seeking.

Kamala also relates to the beauty of perception whereby we see the Divine quality in each thing. The quality of our consciousness is our most incredible wealth, not what we possess outwardly, which we can never really hold onto anyway. Part of the worship of Kamala is to unfold the full powers of inner perception to see the extraordinary beauty in the simple presence of nature and the Earth.

Her Mantra

Kamala’s seed-syllable (bija mantra) is the same as that of Lakshmi, Shrim. Shrim is the great mantra of beauty, abundance, splendor, devotion, surrender, and refuge. Like Lakshmi, it grants all the goals of life up to the highest liberation. Hence it is one of the most important, auspicious, and generally valuable of all bija-mantras.



Mother Durga Mother Durga (Sanskrit: “the Inaccessible”) in Hinduism, a principal form of the Goddess, also known as Devi and Shakti. According to legend, Durga was created for the slaying of the buffalo demon Mahishasura by Brahma, Vishnu, Shiva, and the lesser gods, who were otherwise powerless to overcome him.

The mantra Dum, the mantra of invincible Durga, which takes us across all difficulties, can also be used.


The Devi Puraṇa says that She is so called because the Devas were delivered from fear in difficulty and battle; hence She is the deliverer (Durga).

The Markaṇḍeya Puraṇa and the Lakṣmi Tantra in the Pancarātra say: “In this place, I shall kill a great Daitya (Titan) named Durgama. Hence my name shall be Durga.”

The sacred & most loved Sanskrit verses for the Mother Durga


Meaning of the Mantra
Sarva mangala mangalye – To auspiciousness of all auspiciousness
Shiva -to the Good
sarvarrtha saadhike – to the accomplisher of all objectives
sharanye – to the Source of Refuge
tryambake – to the mother of the three worlds.
Gauri – to the Goddess who are Rays of Light
Naaraayani – Exposer of consciousness
Namostute- We bow to you again and again. We worship you.


Mother Yogeswari at the Mahavidya Temple Tamil NaduGoddess Yogeshwari is a manifestation of Goddess Shakti, and this form of Mother Goddess is worshipped mainly in Maharashtra, Goa, and some parts of South India. Her origin is mentioned in the Varaha Purana. She is believed to have emerged from the flames coming out of the mouth of Shiva.

In most temples of Yogeshwari, She is considered as the consort of Shiva. In such temples, She is a manifestation of Goddess Parvati.

In the form of Yogeshwari, Mother Goddess is believed to fulfill the desires of her devotees.


Tantra is the special Sastra for the Kaliyuga, our present period.

Mother Center
Mahavidya Temple
1/244 Killankulam village, Periayur Taluk, Madurai district,  Tamil Nadu, India   625703
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