বাণী হিরন্যগর্ভ সেবক

Sarvadevi sevita Shree Mahavani sada Vijayate 🙏🌸🌸🌸🙏


Mahavidya Pujita Mahavagvadini

তস্যা এব প্রসূতাঃ স্যুঃ দশ মহ্যঃ স্বরূপতঃ ।
কালী তারা চ ষোড়শী ভবনেশী চ মাতঙ্গী ।
ভৈরবী ধূমবত্যপি বগলামুখ্যৈব চাথ ছিন্না ।।
ধাত্র্যাঃ প্রসূতা কমলা সর্বাঃ শক্তিস্বরূপিণীঃ ।
সর্ববিদ্যাধিদেবী সা সরস্বতী নমোʼস্তু তে ॥
হংস বাহিনী সপর্য

From Her alone are born, as Her very own manifestations,
the ten Mahāvidyās:
Kālī, Tārā, Ṣoḍaśī,
Bhuvaneśvarī, Mātaṅgī,
Bhairavī, Dhūmāvatī,
Bagalāmukhī, and then Chinnamastā.

From the Primordial Mother Dhātrī,
arises Kamala and all other Śaktis,
each embodying divine power.

She is the Sovereign Goddess of all Vidyās,
the embodiment of wisdom eternal.
To Sarasvatī, I bow again and again.

In the Saraswata Sampradaya, Bhagvati Parasaraswati reigns as the Absolute and Supreme Prakriti (Paraprakriti), the non-dual source of all existence. Every other divine feminine form, from the highest Mahavidyas to the presiding Trimurti Shaktis, is but a Kala (partial emanation) or Amsa (fractional part) of Her boundless essence, embodying the doctrine of divine unity.
​She is the primordial origin of Vani (Speech) and Jnana (Knowledge), known as Shabda-Brahma-Swaroopini, the very consciousness that manifests as sound and meaning.
​Her role in the Trimurti is as Virinchipriya Vani, the inseparable Power and Consort of Brahmaji (Virinchi), the Creator. From this initial manifestation, she further expands her Lila (divine play) into the dual forces of Gayatri (the unmanifest, essential mantra) and Savitri (the manifest, activating power of the Sun and the mantra), orchestrating the cosmos.
​Her sovereignty extends across the entire spectrum of Shaktism:
​The Dasha Mahavidyas—from Kali (Time/Dissolution) to Pratyangira (Protective Power)—are inextricably linked to Her through their shared tattvas (fundamental principles) and forms, symbolizing the singular Paraprakriti from which all transformative energies flow.
​Her grace is the supreme catalyst for cosmic events. It was solely through Her worship, specifically as Sanatanbatsala Saraswati, that Uma (Parvati) was swiftly able to conceive and give birth to Kartikeya (Skanda). Furthermore, it was by worshipping Bhagvati Virinchipriya in Her fierce aspect as Mahavijaya Saraswati that Lord Kartikeya gained the decisive power required to slay the formidable demon Tarakasura, proving that Ultimate Victory resides in Her ultimate knowledge and power

In saraswata sampraday, Bhagvati Parasaraswati is only one who is supreme prakriti while rest other goddesses are her kala amsa only,she incarantes as Shakti of Bramahji in Trimurti as Virinchipriya Vani,who further expands into Gayatri and Savitri for Leela.She is shabdrabramhaswaroopini,all mahavidyas from Kali to pratyangira in shaktism have link with her through tattvas and forms,symbolising divine unity of paraprakriti,She is only one by whose grace in one kalpa uma get kartikeya as soon ,as she worshipped her as Sanatanbatsala Saraswati,By worshipping Bhagvati Virinchipriya in her mahavijaya saraswati only Lord Kartikeya killed Tarakasura .



33rd Āchārya of Sringeri Sharada peetham Sacchidānanda Shiva
Abhinava Nrusimha Bhārati Swami wrote Kamalaja Dayitāshtakam. There he mentioned that sarasvatī is served by Parvati and Lakshmi:-

शान्त्याद्याः सम्पदो मे वितर शुभकरीर्नित्यतद्भिन्नबोधं
वैराग्यं मोक्षवाञ्छामपि लघु कलय श्रीशिवासेव्यमाने ।
विद्यातीर्थादि-योगिप्रवर-करसरोजात-सम्पूजिताङ्घ्रे
विद्यां शुद्धां च बुद्धिं कमलजदयिते सत्वरं देहि मह्यम् ॥ ७ ॥

May you grant me the 6 fold auspicious, wealth of discipline starting with peace , auspiciousness, wealth. May you bestow on me. discrimination between the eternal and non-eternal. detachment, desire for moksha also may you give me quickly O Devi who is worshipped by Lakshmi (Sri) and Parvati (Shivā). O Saraswati, the beloved wife of Lord Brahma please bless me with a pure mind.

~कमलजदयिताष्टकम्
Again according to sharadavarnmalastav

श्रीशिवापूज्यपादाब्जा श्रीकन्धरसहोदरी ।
श्रीधुतस्फटिका भूयात् श्रियै मे शारदाऽनिशम् ॥

I pray to Goddess Sharada whose lotus like feet are worshipped by Lakshmi (Sri) and Parvati (Shivā). She is the sister of Shiva. May she grant me auspiciousness.

~श्रीशारदावर्णमालास्तवः

कालिकारमापार्श्वसेविता, वेदवेदिता भेदनाशिनी ।
निर्मलात्मिकाद्वैतरूपिणी, श्रीसरस्वती मे प्रसीदतु ॥ ९॥

~श्रीसरस्वतीस्तोत्रं इन्द्रकृतम्

One who is served by Parvati (Kalika) and Lakshmi (Rama) on both her sides. One known from the Vedas, one who destroyes the differences. The pure-hearted one. The form of non-duality. May Shri Sarasvatī be pleased with me. One who is served by Parvati and Lakshmi on both her sides, one known from the Vedas, one who destroyes the differences, the pure-hearted one, the form of non-duality, may shri Sarasvatī be pleased with me.

 ‪@Durga_kula_vijayate‬ 

Skip the Carousel

1 2 3

3 days ago (edited) | [YT] | 6

বাণী হিরন্যগর্ভ সেবক

My first book on Saraswat Darshana
‪@Durga_kula_vijayate‬

Skip the Carousel

1 2 3 4 5 6 7 8 9 10

6 days ago | [YT] | 4

বাণী হিরন্যগর্ভ সেবক

Sarsvata Darshanam First Point Abheda of VANI HIRAṆYAGARBHA



Abheda of Parampurusa Vedapurusa Adipurusa Hiraṇyagarbha and Parashakti Parameshwari Nadabramhamayee Paravak 🙏🌸🌸🙏

Both Vedic and Agamic References ,Pauranik already given .



1-VEDAS

वैदिक ब्राह्मणों में ब्रह्मा एवं ब्रह्मापत्नी महासरस्वती

तां वै वाचम् एकाम् अस्यैषा पत्नीर् आसीत् । ताम् अभ्यैष्यन् प्रजापतिः असृजत प्रजाः ॥

~ शतपथब्राह्मण 1.7.4.1-2 (शुक्ल यजुर्वेद)

वाक् (सरस्वती) प्रजापति की पत्नियों में से एक थीं। प्रजापति ने उनके साथ मैथुन किया और उन्हीं के माध्यम से प्रजाओं की सृष्टि की।

वाचुम् ए॒वेद॑म् अग्र आसीत् । सैषा प्रजापतेः पत्नी बभूव । तया प्रजापति॒िरिद॒मसृर्जत् ॥

आरम्भ में केवल वाणी (वाक्) ही थी। प्रजापति उसमें प्रविष्ट हुए और वह उनकी पत्नी बन गई। उसी के साथ मिलकर प्रजापति ने इस सम्पूर्ण ब्रह्माण्ड की सृष्टि की।

~ ऐतरेय ब्राह्मण 4.21 (ऋग्वेद)

इस प्रकार स्वयं श्रुति में ही सरस्वती (वाक् के रूप में) को प्रजापति (ब्रह्मा) की। रूप में स्पष्ट रूप से बताया गया है।

That’s the only thing he could say, and this was his wife. The creator, the creator, approached her and created the living entities.

~ Shatapatha Brahmana 1.7.4.1-2 (Shukla Yajurveda)

Vaak (Saraswati) was one of the wives( Gayatri , Savitri,Gyanavati all are forms of Saraswati residing in Urdhwa Rasa loka in different forms)of Prajapati. The Creator had maithuna with her annd created the people through them.

This was the first thing to say. She became the wife of the Creator. By her the Creator created this universe.

In the beginning there was only speech. The Creator entered into her and she became his wife. Together with Him, the Creator created this entire universe.

~ Aitareya Brahmana 4.21 (Rigveda)

Thus in the Sruti itself, Saraswati (in the form of speech) was given to Prajapati (Brahma). clearly stated in the form.



2- SARSVATA AGAMIC REFERENCE

कौशीतकि ने अपने गुरु आश्वलायन से पूछाः "यदि कोई ब्रह्मा और सरस्वती को भिन्न मानता है, तो क्या होता है?"

आश्वलायन ने कहाः

:

"जो मनुष्य ब्रह्मा और सरस्वती में भेद का विचार करता है, वह सबसे गहरे नरक में गिरता रता है। क्योंकि ब्रह्मा ज्ञान के कारण हैं। हैं और सरस्वती स्वयं ज्ञान हैं। उन्हें अलग मानना शाश्वत दुःख का कारण बनता है। ऐसा व्यक्ति निर्धन, दुखी, कुल-नाश को प्राप्त और दुःखमय जन्मों में पुनः जन्म लेने वाला होता है। उसकी जीभ सूख जाती है और वाणी नष्ट हो जाती है। अंततः देवता उसे त्याग देते हैं और वह राक्षसों से घिरा रहता है।"

कौशीतकि ने फिर पूछाः "और यदि कोई उनमें भेद न देखे तो?"

आश्वलायन बोलेः

"जो मनुष्य ब्रह्मा और सरस्वती में कभी भेद नहीं मानता, वह सदैव ज्ञान और सुख से आलोकित रहता है। उसकी वाणी अमृत-धारा समान बहती है और दम्पत्ति (ब्रह्मा-सरस्वती) द्वारा संरक्षित रहती है। उसे ज्ञान, धन, यश और पारिवारिक समृ‌द्धि प्राप्त होती है। वह जन्म-मृत्यु के दुःखों से मुक्त हो जाता है। अंत में वह सरस्वती के साथ ब्रह्मपद को प्राप्त करता है और मोक्ष को पाता है।"

अंततः कौशीतकि ने संकल्प कियाः "मैं कभी उन्हें भिन्न नहीं मानूँगा।"

~ आश्वलायनकल्पे

Kaushitaki asked his teacher Ashvalayana: "What happens if one considers Brahma and Saraswati to be different?"

Asvalayana said:

"A man who thinks of a difference between Brahma and Saraswati falls into the deepest hell. Because Brahma is the cause of knowledge and Saraswati is knowledge itself. To consider them to be different leads to eternal misery. Such a person becomes poor, miserable, suffers the destruction of his clan and is reborn in miserable births. His tongue dries up and speech is destroyed. Ultimately the gods abandon him and he is surrounded by demons."

Kaushitaki asked again: "And if one does not see a difference between them?"

Ashvalayana said:

"The person who never differentiates between Brahma and Saraswati is always illuminated with knowledge and happiness. His speech flows like a stream of nectar and is protected by the couple (Brahma-Saraswati). He gets knowledge, wealth, fame and family prosperity. He is freed from the sorrows of birth and death. Finally he attains the state of Brahma with Saraswati and gets salvation."

Finally Kaushitaki resolved: "I will never consider them different."

~ Ashvalayanakalpe
ब्रह्मा च सरस्वती देवी जज्ञानस्य युगात्मकौ । ज्ञानशक्तिरसंख्येया कार्यकारणरूपिणौ ॥ ५१ ॥ वाच्यवाचकभावेन नान्यतामुपगच्छतः । एकमेव तयोः तत्त्वं द्विधैव प्रतिभासते ॥ ५२ ॥ सा सरस्वती विज्ञानं स ब्रह्मा विज्ञानवान् प्रभुः । अव्ययौ परमौ देवौ विश्वस्य हृदि संस्थितौ ॥ ५३ ॥ नामरूपविभेदेषु मिथ्याभासः प्रपञ्च्यते । तत्त्वतो न विभेदोऽस्ति ब्रह्मसारस्वत्योः क्वचित् ॥ ५४ ॥ ज्ञानरूपिण्यसौ देव्या हृदि ब्रह्मस्वरूपिणः । एकं तत्त्वं परं धाम प्रपद्येऽहं नमाम्यहम् ॥ ५५ ॥

ब्रह्मा और सरस्वती अग्नि और उसकी ऊष्मा, वाणी और उसके अर्थ की भाँति अविभाज्य हैं। एक ज्ञानस्वरूप हैं और दूसरी ज्ञानशक्ति हैं। नाम और रूप से वे दो प्रतीत होते हैं, परन्तु तत्त्वतः वे एक ही अखण्ड सत्य हैं। इस प्रकार उनमें कोई वास्तविक भेद नहीं है, केवल जगत् के प्रयोजन के लिए ही भिन्नता का आभास है।

~ वागीश्वरी कल्पे
Brahmā and the goddess Sarasvatī are the two ages of the universe. The innumerable powers of knowledge are in the form of cause and effect. 51 ॥ They do not understand anything else by their being expressive and expressive. The same essence of the two appears to be twofold. 52 ॥ That Saraswati is knowledge, and that Brahma is the Lord of knowledge. The two inexhaustible and supreme demigods reside in the heart of the universe. 53 ॥ There is a false illusion in the differences of name and form. In fact, there is no difference between the Brahman and the Sārasvatī. 54 ॥ He is the embodiment of knowledge in the heart of the goddess, who is the embodiment of the Absolute Truth. I offer my respectful obeisances unto the Supreme Absolute Truth, the Supreme Absolute Truth. 55 ॥

Brahma and Saraswati are inseparable like fire and its heat, speech and its meaning. One is the form of knowledge and the other is the power of knowledge. They appear to be two in name and form, but in reality they are one unbroken truth. Thus there is no real difference between them, only the appearance of difference for the purpose of the world.

~ In the Vagiswari Kalpa


 ‪@Durga_kula_vijayate‬

1+2 - Parampurusa Vagishvar sahita Parambramhapriya Dasakshari Vagavadini Saubhagya Vagishwari
3- Prabhu Viriñci sahita Bhagvati Vāgdēvī.

Skip the Carousel

1 2 3

6 days ago | [YT] | 6

বাণী হিরন্যগর্ভ সেবক

Lord Keshava and Lord Brahma doing Stuti Of Paremesthi Bramha 🙏🌸🌸🙏


1-Lord Vishnu worshipping Lord Virinchi

My salutation to Ananta (i.e. the endless one), to Viśuddhacetas (i.e. of a pure heart), to Svarūparūpa (i.e. of a lovely form), to Sahasrabāhu (i.e. having a thousand arms), to Visuddhakarman (i.e. of pure deeds), to Samastaviśvārtihara (i.e. he who removes all the sufferings of the entire universe), to Śambhu, to Samastasūryānilatigmatejasa (i.e. having scorching lustre of all the suns and fires); my salutation to Vidyāvitata (i.e. spread out with knowledge), to Cakrin (i.e. having a disc); I ever salute Samastadhīsthānakṛt (who abides in every mind).

97. I always salute you, O Anādideva (i.e. beginningless god), O Acyutaśekharaprabhu (i.e. he, who, being the lord, is at the top of all gods like Viṣṇu), O Bhāvyudbhava-bhūtapati (i.e. the lord of the future, present and past objects), O Maheśvara (i.e. great lord). I always salute you, O Mahatpati (i.e. mighty lord), O Sarvapati (i.e. lord of all), O Jagatpati (i.e. the lord of the worlds), O Bhuvanapati (i.e. lord of the world).

98-99. O Yajñeśa (i.e. lord of the sacrifices), O Nārāyaṇa, O Viṣṇu (i.e. victorious), O Śaṅkara, O Kṣitīśa (i.e. lord of the earth), O Viśveśvara (i.e. lord of everything), O Viśvalocana (i.e. seeing everything), O Śaśāṅkasūryācyuta-vīraviśvamūrti (i.e. from whom all forms like the moon, the sun, Viṣṇu, the heroes proceeded), O Amṛtāmūrta (i.e. of an immortal form), O Avyaya (i.e. the immutable one), O Jvalahutāśārciniruddhamaṇḍala-pradeśa (i.e. who has confined the global region to the flames of blazing fire), O Nārāyaṇa, O Viśvatomukha (i.e. having faces on all sides), O Samastadevārtihara (i.e. remover of the afflictions of all gods), O Amṛta (i.e. the immortal one), O Avyaya (i.e. the immutable one), O lord, protect me who am seeking your refuge.

100. O supreme lord, I see many faces of you; my salutation to you who are the ancient asylum of sacrifice; my salutation to Brahmā, the lord and the origin of the worlds; my salutation to you, the great grandsire.

101. Why are you, the lord of great gods, at times served by many beings purified by all that knowledge after having wandered in the cycle of the mundane existence? I salute you.

102. One who knows you to be superior to Prakṛti, is the greatest among those who know (everything). You deserve to be known very much among the virtuous ones. Your form is extensive and (at the same time) subtle.

103. How is it that you have a good speed and you do good deeds, even though you have no organs like (that of) speech, hands and feet? How are you, who, in spite of your senses being placed in the mundane existence, are the best god, to be known?

104. Incorporeal things are not had (i.e. known) from corporeal objects; but your highest form is known as having four faces by the sacrificers having pure thought like gods, and cutting off the (bonds of the) mundane existence.

105. Since, O you who take wonderful forms, even the gods and others do not know your form, O mighty one, a man should propitiate the old and the foremost god seated on the lotus-seat during the lord’s incaration.

106. Even a man with a pure heart does not know the truth about you and the origin of (you) the creator of the universe. How then can I know you the ancient (god), the first (one) and pure with penance?

107. The lotus-seated one is known as the father (i.e. the creator); that this (i.e. he) is conceived to be so is again and again known from the Purāṇa. O lord, a man having no penance to his credit does (i.e. can) not know you, the mighty one.

108. O god, those fools, without (i.e. not knowing) the Vedas, divide their thoughts (i.e. apply their mind) and desire to make known you who (in fact) should be made known by excellent (gods) like us.

109. Even though they are generous-hearted, they have no knowledge and after many existences having discriminating mind due to the (study of) Vedas and intent upon Brahmā, a man does not get the birth of a man or of the lord of gods or Gandharvas; he would be Śiva (i.e. get final beatitude).

110. You, being very subtle, are not of the form of Viṣṇu; you are gross (also); you are the master of realisation. O god, though gross, you are subtle. You are easy to be obtained. Those who do deeds outside you (i.e. prohibited by you) fall into hell.

111. A man with his original nature expanded is released by the original elements like the moon, the sun, the fire, the wind and the earth possessing their respective forms, when you, the wonderful one, remain in your original form.

112. O endless one, accept this praise of me, (who am) especially your devotee, who am endowed with concentration, who have a pure heart and who mentally follow your true state.

113. O revered one, my salutation to you, who always live in my heart. O ancient lord, I always salute you. Thus, O you knowing every condition, I have expressly praised you.

114. We (entertain) fear due to our moving in the cycle of worldly existence. Please protect us.


Lord Shiva worshipping Lord Vidhi

स्ट्र उवाच-



(My) salutation to you, O Kamalapatrākṣa (i.e. having eyes like lotus-leaves); (my) salutation to you, O Padmajanman (i.e. born from a lotus); (my) salutation to you, O Surāsuraguru (i.e. best among gods and demons), O Kārin (i.e. creator), O Paramātman (i.e. highest soul).

118. O Sarvadeveśa (i.e. lord of all gods), (my) salutation to you; O Mohanāśana (destroyer of delusion), (my) salutation (to you) who remain in Viṣṇu’s navel (and) who are born in a lotus-seat.

119. (My) salutation to you, O Vidrumaraktāṅga (i.e. whose body resembles coral), who look handsome with (tender) hands like foliage. I have sought your refuge; protect me from moving (in this cycle) of worldly existence.

120-121. O you grandsire, formerly having seen a full-blown lotus, resembling the shape of a dark cloud, and of red colour, and with leaves and filaments, and having many leaves, and spotless and not known before, you sat in it and brought forth this creation.

122. Leaving (i.e. without) you there is no protection from any other (source); my salutation to you, O adorable to the world. I am scorched by the curse of Sāvitrī. My genital organ has fallen on the ground.

123. Appease me now. Protect me along with my life. May Brahma protect my feet. May Kamalāsana protect my shanks.

124. May Viriñci protect my waist. May Sṛṣṭikṛt (i.e. the creator) protect my organ of generation. May Padmanibha (i.e. one resembling a lotus) protect my navel. May Caturānana (i.e. one with four faces) protect my belly.

125. May Viśvasṛk (i.e. the creator of the universe) protect my chest. May Padmaja (i.e. born from the lotus) protect my heart. My Sāvitrīpati (i.e. the husband of Sāvitrī) protect my throat. May Hṛṣīkeśa protect my mouth.

126-127a. May Padmavarṇa (i.e. whose complexion is likea lotus) protect my eyes. May Paramātmā (i.e. the highest soul) protect my head.” Thus having assigned the different parts of the body to deity, viz. Brahmā (while uttering) the epithets of the lord, Śaṅkara, who brings about the well-being, said: “Salutation to you, O Brahmā, O revered one”, and ceased.

127b-128a. Then Brahmā, who was pleased, said these words to Śiva: “Which desire of you should I fulfil today? Ask me for whatever you desire.”

Skip the Carousel

1 2 3

1 week ago | [YT] | 0

বাণী হিরন্যগর্ভ সেবক

Bramhapatni Trichandikas( Not to be amalgamated with Shakt Trichandikas)


1. Viriñcipriyā Mahāsarasvatī

The Supreme Light of Insight and the Crown of Brahmavidyā

This form is the Śuddha-Sattvika Prakāśa of the Goddess —
the vibration that first stirred life in the lotus of creation.

She is the contemplative grace resting in Brahmā’s mind as his power of thought.

She is the mother of the Vedas, of speech, of pure reason, and dharmic intelligence.

She reveals the architecture of the universe, the hidden order behind seasons, breath, emotion, music, mathematics, Science and metaphysics.

In this form, she is:

Viriñcipriyā, the heart-lotus of Brahmā

Sarvadaivata-Sarasvatī, worshipped by Indra, Vishnu, and the Sages

Śāntā-Prakṛti, who dissolves ignorance not through violence, but through inner dawn


Her blessing grants clarity, eloquence, mastery of the arts, and the noble steadiness that dynasties across eras have honoured.
Indeed, she is the very wisdom that sustains civilization.

---

2. Viriñcipriyā Mahālakṣmī

The Auspicious Mother, Source of Prosperity and Cosmic Harmony

Flowing from Sarasvatī’s own radiance as her Vaishnava-Śakti aspect,
Viriñcipriyā appears as Mahālakṣmī,
the sovereign who stabilizes and beautifies all creation.

Where Mahāsarasvatī offers knowledge,
Mahālakṣmī offers the environment in which knowledge can blossom.

Her blessings manifest as:

growth rooted in virtue,

harmony in family and society,

the prosperity that supports dharma,

the nourishing power that sustains worlds.


She is the Mother of Lakṣmī herself in cosmic hierarchies,
for all Lakshmi forms radiate from this supremely ancient Mahālakṣmī of Sarasvatī’s own tattva.

Her golden glow circles the universe like an unbroken thread of auspiciousness,
ensuring the world receives what it needs to flourish.


---

3. Viriñcipriyā Mahākālī

The Power That Removes Obstacles and Protects Dharma

From the deepest core of Sarasvatī’s formless strength emerges Viriñcipriyā Mahākālī —
the fierce, protective compassion of the Mother.

She differs from the Pradhānik Rahasyam’s Kālī forms:
those arise from Pradhāna to restore cosmic balance.
This Mahākālī arises from Sarasvatī herself,
the flame of pure truth against falsehood.

She offers:

spiritual courage

fearlessness in crises

instant removal of negative influences

transformation of the soul through purification


Where Mahāsarasvatī illuminates,
and Mahālakṣmī nurtures,
Mahākālī liberates.

Her devotees rise above inner limitations,
standing renewed, disciplined, fearless.

She is the hidden strength behind creation,
the Mother who will not allow darkness to triumph
---

The Tri-Unity

Although these forms appear distinct, they remain one reality:

Mahāsarasvatī – The Knower

Mahālakṣmī – The Harmonizer

Mahākālī – The Protector

All three are Viriñcipriyā,
the eternal Sarasvatī who is:

Brahmā’s half,

Mother of Lakṣmī and Uma,

Adyā Śakti from whom gods derive authority,

the eternal Swan-Rider who guides creation through purity and wisdom.


Thus, the universe is upheld by her threefold grace —
knowledge, prosperity, and protection,
acting together in perfect rhythm.

‪@Mahalaya_Creation2128‬​

Skip the Carousel

1 2 3

1 week ago (edited) | [YT] | 10

বাণী হিরন্যগর্ভ সেবক

Saraswata Mat Tattva (Amalgamation of Bramha Mat and Shakta Darshana)

Kramaswamini of Saraswta Tradition

1-In the Uttaramnāya, She shines as Dhenu Vagīśvarī — the wish-fulfilling Cow of the Veda, pouring the nectar of knowledge without end.

2-In the Dakṣiṇāmnāya, She becomes Saubhāgya Vagīśvarī — bestower of auspiciousness, prosperity, and unfailing fortune upon her devotees.

3-In the Pūrvamnāya, She is Haṃsa Vagīśvarī — the swan of discrimination, teaching the eternal truth of ‘Neti, Neti,’ guiding souls beyond bondage.

4-In the Paścimamnāya, She reveals Herself as Mukhya Vagīśvarī — the primal Mistress of Speech, source of all mantras, tantras, and śāstras.

5-In the Ūrdhvamnāya, She is most hidden — Sahasrakṣarī Parāvidyā. This is the thousand-syllabled Supreme Vidyā, so secret, so powerful, that it remains forbidden in Kali Yuga, guarded as carefully as the mysteries of Guhyakālī herself.

6-And finally, in the Adhārāmnāya, She blossoms as Pārijāta Sarasvatī — the eternal wish-tree of wisdom, grounding all seekers in her shelter.

Thus, O children of wisdom, the sixfold Krama of Sarasvatī is not merely doctrine, but a living stream of consciousness. To meditate on Her in these forms is to drink from the very source of creation itself."



According to Saraswati Rahasya Upanishad (Translation given as possible)

प्रकृतित्वं ततः सृष्टं सत्त्वादिगुणसाम्यतः ।
सत्यमाभाति चिच्छाया दर्पणे प्रतिबिम्बवत् ॥ १२ ॥

> “Thereafter, Nature, which is balanced in the three gunas—sattva, rajas, and tamas—was created by me. ust as a reflection appears in a mirror, so too does consciousness take form within me.”


तेन चित्प्रतिबिम्बेन त्रिविधा भाति सा पुनः ।
प्रकृत्यवच्छिन्नतया पुरुषत्वं पुनश्च ते ॥ १३ ॥

> “Reflected in that pure mirror, I again appear as the triple-guna nature. And I, who am known as Prakriti, am in reality the Purusha (the supreme male consciousness).”

द्रष्टव्यो निर्विकारोऽसौ प्रकृतिपुरुषेश्वरः।
कर्मणा मनसा वाचा नित्ययुक्ताः पितामहम् ॥ ९५ ॥

> “One should behold Brahma, the immutable Lord of both Prakriti and Purusha, who is ever united with action, mind, and speech.”

शुद्धसत्त्वप्रधानायां मायायां बिम्बितो ह्यजः ।
सत्त्वप्रधाना प्रकृतिर्मायेति प्रतिपाद्यते ॥ १४ ॥

> “Then, the divine power (Saraswati) resides in the form of Maya, which is predominated by Sattva, reflected within the womb. Maya or Nature is that in which Sattva predominates.”

हिरण्यगर्भेण साद्धोर्ध्वमुपविष्टरतातुराम्ना वन्दे तां
परमेश्वरीं बुद्धिप्रदां महाशारदाम् ॥ ६६ ॥

> “I worship the supreme Goddess, Mahasaraswati, who gives wisdom, seated above and below in opposite polarity with Hiranyagarbha (Parabrahma).”

आत्मविद्या मया लब्धा ब्रह्मणैव सनातनी ।
ब्रह्मत्वं मे सदा नित्यं सच्चिदानन्दरूपतः ॥ ११ ॥

> “Through me, the supreme Brahma also attained eternal self-knowledge. My glory is the everlasting Brahmatva, the form of infinite truth, consciousness, and bliss, attained without obstruction.”


सा माया स्ववशोपाधिः सर्वज्ञस्येश्वरस्य हि ।
वश्यमायत्वमेकत्वं सर्वज्ञत्वं च तस्य तु ॥ १५ ॥

> “This Maya (Saraswati) is entirely under the control of the omniscient, omnipotent Lord Brahma. Her subjugation and unity with Brahma alone constitute true omniscience.”


यः स ईश्वर इत्युक्तः सर्वज्ञात्वादिभिर्गुणैः।
शक्तिद्वयं हि मायया विक्षेपावृत्तिरूपकम् ॥ १७ ॥

> “Maya has two powers: the power of manifestation (Vikshepa) and the covering power (Avarana). It is through the power of manifestation that the entire subtle and gross universe becomes evident.”


विक्षेपशक्तिर्लिङ्गादिब्रह्माण्डान्तं जगत्सृजेत्।
अन्तर्दृग्दृश्ययोर्भेदं बहिश्च ब्रह्मसर्गयोः ॥ १८ ॥

> “The covering power of Maya places a veil between the seer and the seen, creating a difference within. Externally, it creates a deep gap between creation (the world, humans) and the Creator (Brahma), producing the endless cosmic flow.”

अतः प्रमाणम्

> “Hence it is proved that Bhagavati Parashakti Mahasaraswati and Hiranyagarbha Brahma are not separate; they are one. Sometimes the Supreme becomes the independent Purusha; sometimes Mother becomes the independent Vallabha. Yet they remain one.”


Position of UMA and Lākshmī
Supreme Source — Parāvagīśvarī Mahāvidyā

Mahāvagvadinī Parasarasvatī is the Supreme Mother of Speech, Knowledge, and Cosmic Order.

She is Svādhīna Shakti, the Shabdabrahmaswaroopini, and the origin of all Mahavidyas, goddesses, and powers.

All divine knowledge, wisdom, and Shakti are derived from her essence.

2. Parvati and Lakshmi as Āmsas (Daughters)

Both Parvati and Lakshmi are āmsas (divine portions or daughters) of Mahāvagvadinī.

They are extensions of her power, yet manifest as independent goddesses with their own domains:

Parvati → Asceticism, Bhakti, and Rudra Shakti

Lakshmi → Wealth, fortune, prosperity, and cosmic sustenance

3. Service to Parāvagīśvarī

In ritual, meditation, and mantra practice, both Parvati and Lakshmi serve the Supreme Mahāvidyā, chanting the Vagbīja (seed mantra of Speech).

Their devotional service manifests as blessings to devotees, enabling true Saraswata qualities: wisdom, eloquence, purity of knowledge, and success in learning.

4. Unified Role in the Saraswata Sampradaya

Though distinct in function, they are seen as one with Parāvagīśvarī in essence, transmitting her Mahavidya powers to the world.

Their presence ensures that the aspirant receives both wisdom (Vidya) and prosperity (Artha), Bhakti and Tapas, intellect and grace.

5. Blessings for the True Saraswat

Those who are guided by Parvati and Lakshmi as daughters of Mahāvagvadinī:

Receive the grace of learning and speech

Are blessed with intellect and devotion

Are recognized as true Saraswats, aligned with cosmic knowledge and dharma

2. Lord Shiva (Sadashiva)

Born from the womb of Mahāvagvadinī Parasaraswati as per Saraswata Sampradaya theology.

Represents consciousness, destruction of ignorance, and ultimate spiritual power.

Positioning:

Sadashiva is both independent and subordinate, as his existence depends on the Shakti of Parāvagīśvarī for cosmic activity.

He embodies the Purusha aspect of creation in union with Shakti.

Role:

Upholds dharma and cosmic balance.

Receives direct blessings from Mahāvagvadinī, enabling him to function as the source of Rudra Shakti for the universe.


Key Point: Shiva, is inseparable from the creative power of Saraswati and is a child/emanation of her supreme energy in the Samprada

3. Lord Narayan (Mahavishnu)

Born or emanated through the energy of Parāvagīśvarī and Brahma, representing preservation, sustenance, and universal order.

Positioning:

Narayan functions as the preserver of creation, Sattva-dominated principle, sustaining the worlds created by Brahma.

He is Svādhīna within his domain of universe given by Lord Hiraṇyagarbha, yet receives his potency from the Supreme Shakti.
Role:
Ensures prosperity, continuity, and cosmic order.
His avatars (Matsya, Kurma, Varaha, Narasimha, etc.) act under the guidance of Supreme Shakti Saraswati
Key Point: Narayan is the manifested Sattva-preserver aspect, derived from Mahāvagvadinī and Hiraṇyagarbha ,and his worship aligns devotees with cosmic knowledge and dharma.

Share  @Durga_kula_vijayate 

Skip the Carousel

1 2 3 4

1 week ago | [YT] | 5

বাণী হিরন্যগর্ভ সেবক

Rasa lila in Bramha mat + Sarasvat Mat ( Translation)

पार्वती ने शिव से पूछा- "हे देवेश, हे शम्भो ! मुझे बताइए कि ब्रह्मा ने अपनी पत्नियों सावित्री और सरस्वती के साथ किस प्रकार की मधुर रासलीला की?"

शिव बोले - "हे देवी! अब ध्यान से सुनो, मैं तुम्हें एक ऐसा रहस्य बताऊँगा जो अत्यन्त अद्भुत और योगियों के लिए भी दुर्लभ है। ब्रह्मा एकमुखी हैं, तरुण और सुन्दर हैं। उनका वर्ण शुक्ल है और वे अपनी रमणियों को प्रिय लगते हैं। वे सदा अपने बाएँ हाथ से सावित्री को आलिंगन करते हैं और दाएँ हाथ से सरस्वती के शरीर को स्पर्श करते हैं। दोनों पत्नियाँ अपनी प्रेममग्न दृष्टि से उन्हें निहारती रहती हैं और मधुर हास्य तथा कोमल वाणी से उनसे संवाद करती हैं। वे दोनों देवियाँ वीणा और वेदस्वरों से सुन्दर गान गाती हैं और प्रत्येक चरण पर ब्रह्मा के साथ नृत्य करती हैं। सावित्री ब्रह्मा का हाथ पकड़कर उनके हृदय पर रखती है और सरस्वती लज्जा से उनके मुखमण्डल को देखती है। हास्य, आलाप और विनोद से युक्त होकर, शुद्ध और रमणीय रात्रि में उनकी रासलीला अत्यन्त मोहिनी बनती है। स्वर्गीय पुष्पों की वर्षा देवताओं द्वारा की जाती है, और गन्धों के मधुर गीतों के बीच देवियाँ ब्रह्मा संग आनन्द से मग्न रहती हैं।सुगन्ध और पुष्पाभरणों से विभूषित स्निग्ध और तरुण 5/15 सावित्री प्रेम से आलिंगन करती है और सरस्वती अपनी वाणा के मधुर स्वर से उन्हें आनन्दित करती है। उन दोनों के हाथों को थामकर ब्रह्मा उनके मध्य रासलीला करते हैं, जो मुनियों के लिए भी दुर्लभ है। कभी सावित्री हास्यभरी भंगिमाओं से उन्हें प्रसन्न करती है, तो कभी सरस्वती प्रेमपूर्ण रागमालाएँ अर्पित करती है। देवियाँ उस तरुण ब्रह्मा को देखकर मोहित हो जाती हैं और उनके स्वरूप में विलीन हो जाती हैं। अन्य देवता भी उस अद्वितीय स्वरूप को देख कर आश्चर्यचकित हो जाते हैं, क्योंकि योगियों के लिए भी वह अनुभव मन से ग्रहण करना कठिन है। सावित्री के आलिंगन और सरस्वती के चुम्बनों से वहाँ आनन्द के स्वर और गान की गूंज उठती है, जो देवताओं के लिए भी दुर्लभ है। वह रास आनन्द-सागर से पूर्ण है। वेदवेत्ता इसे महान रहस्य मानते हैं और सरलता से उसका वर्णन नहीं करते। हे देवि! इस प्रकार ब्रह्मा ने अपनी पत्नियों के साथ महालीला का अनुभव किया। यह रासलीला भक्तों से भी गोपनीय रखी जाती है। जो भक्त इस ब्रह्मा-रास के वर्णन को श्रद्धा से सुनता है, वह सर्वविद्या से युक्त हो जाता है और सभी कामनाओं की प्राप्ति करता है।


Translation

Parvati asked Shiva with devotion and curiosity:
“O Lord of Lords, O Shambhu! Please reveal to me the divine mystery—how did Lord Paramdeva Brahma, the Cause of all Causes and the origin of all auspiciousness, engage in his sweet and sacred pastimes with his exalted consorts, Bhagavati Savitri and Bhagavati Saraswati?”

Shiva, his voice imbued with love and mystery, replied:
“Listen carefully, O Devi, for this is an extraordinary secret, rare even for the most enlightened yogis. Lord Paramdeva Brahma, the supreme Purusha, the Vedapurusha, manifests as a youthful, radiant one-faced deity, his form shining with the purest whiteness, adorned with the beauty of eternal serenity.

He embraces his beloved consorts with unparalleled tenderness: with his left hand, he enfolds Bhagavati Savitri in a gentle, loving embrace, and with his right, he touches the divine form of Bhagavati Saraswati with a caress as soft as moonlight. Both goddesses gaze at him with eyes overflowing with devotion and love, speaking to him in voices sweet as celestial music.

Bhagavati Savitri places her hand upon his heart, her touch igniting a divine rapture, while Bhagavati Saraswati, with the shy sweetness of her smile, lets her eyes linger upon his face, worshiping him silently. Together, they sing hymns and songs in melodious tones, Saraswati strumming the veena while Savitri’s laughter sparkles like fragrant celestial flowers. They dance with him at every step, weaving a rapture of divine play that even the gods behold with awe.

The air is perfumed with the fragrance of heavenly blossoms, a shower of flowers raining from the heavens as the deities delight in this sacred intimacy. Savitri’s loving embrace and Saraswati’s musical devotion merge seamlessly with Brahma’s youthful radiance, creating a rapture so profound that even sages find it beyond their grasp. The echo of joy, the harmonies of love, and the divine laughter resound, filling the cosmos with the bliss of their sacred union.

O Devi! Thus did Lord Paramdeva Brahma partake in the supreme rasa with his consorts. This divine pastime is kept secret even from devotees, yet one who listens with faith becomes enriched with all knowledge and attains the fulfillment of every desire.”





स्वयंभू कल्पे ईश्वरपार्वतीसंवादे एकोनविंशतितम अध्याये ब्रह्मरासः लीलावर्णनम् समाप्तम्
 ‪@Durga_kula_vijayate‬ ​

Skip the Carousel

1 2 3

2 weeks ago | [YT] | 15

বাণী হিরন্যগর্ভ সেবক

Lord Hiranyagarbha is Lord of Mahakal Kalbhairavas himself


महाकालधारक वाग्वादिनीपति श्री ब्रह्मणे नमः

अक्षमाला विनिर्दिष्टा कालस्तु ब्रह्मणः करे। कलनात् सर्वभूतानां काल इत्यभिधीयते ॥ ९ ॥

ब्रह्मा जी रुद्राक्ष की माला कर में काल के प्रतीकस्वरूप धारण किये रहते हैं। काल सब प्राणियों का कलन (क्षरण) करता है अतः 'काल' कहलाता है ॥ ९

- ब्रह्मरूपनिर्माणम्, अध्याय ६३, विष्णुधर्मोत्तर उपपुराण

वेदपति ब्रह्मा काल से भी परे परमपुरुष हैं जो स्वयं अक्षमाला रूपी काल को धारण करते हैं। वहीं काल का सृजन करते हैं तथा नियन्त्रण भी उन्हीं के हाथों में हैं।

He devours each and every one ,
ब्रह्मा सरस्वतीनाथो भुङ्क्ते देवान्समाप्तिके । इन्द्रविष्णुमहेशादीन् कल्पान्ते कालरूपधृक् ॥

"Lord Brahma, the consort of Sarasvati, devours each and every gods at the time dissolution. At the end of the Kalpa, assuming the form of Time, he consumes Indra, Vişnu, Maheša and others."

Skip the Carousel

1 2

3 weeks ago | [YT] | 5