One of the principal foundations of the Durgā–kula tradition is the doctrine of Pañcaratneśvarī–vidyā, which literally signifies “the five gem-like mantras (or vidyās).” According to the Rudrāyāmala-ukta Devī-rahasyam (65.3–4):
Translation: “The supreme essence (parama-tattva) of Goddess Durgā is constituted of the five gem-like vidyās. Listen attentively, for through them liberation is attained even in the age of Kali. They are Śrī Durgā, Śāradā, Śārī, Sumukhī, and Bagalāmukhī — these are proclaimed by me as the fivefold Pañcaratneśvarī–vidyā of Durgā.”
Among these, the Durgā referred to is none other than Mūla–Durgā Mahīṣāsuramardinī, upon whom I have already produced a detailed exposition on my secondary channel. In the present discourse, however, we shall concern ourselves with Śāradā.
Śāradā: The Kashmiri Goddess of Knowledge
Goddess Śāradā is described as the consort of Śiva, specifically Paramaśiva (not Sadāśiva, who is the consort of Umā). She is none other than Parāśakti herself and abides in Kāśmīra, the divine seat where innumerable forms of Sarasvatī are said to reside. Among them is the five-faced Śāradā, the consort of Brahmā; many other manifestations of Sarasvatī also dwell there.
In the Rudrāyāmala and in a comprehensive ritual compendium resembling the Bṛhat–Tantrasāra, known as the Agni–Kārya–Paddhati, detailed dhyānas, mantras, and references to Paramaśiva associated with Śāradā are preserved. Her visualizations (dhyānas) are as follows:
Translation: “I meditate upon the Goddess Śāradā, who abides upon the sacred mountain, her face radiant with a gentle smile. She is Pārvatī herself, bearing the trident in hand, with eyes that are the Fire, the Sun, and the Moon. The Mother of the three worlds, six-armed, the embodiment of all powers, she was initiated by Sage Śāṇḍilya. May that Blessed One, approachable through devotion alone, who is enthroned upon the lion-seat and grants the fulfilment of every desire, together with Śaṅkara, be victorious.”
Translation: “I adore Śāradā, resplendent as ten million rising suns and blazing fires, whose three eyes shine like the Moon, the Sun, and Fire. Her girdle is adorned with chains of jeweled bells. She holds the trident, spear, skull-bowl, noose, and other weapons, and sits upon a lion-throne, her face beaming with a tranquil smile, six-armed and glorious.”
Translation: “May that golden-hued Śāradā protect the three worlds — seated upon the lion-throne, one-faced, three-eyed, six-armed, and adorned with precious ornaments. In her hands are the mirror, staff, pot of nectar, book, rosary, and trident. With a smiling countenance, she is ever worshiped at the lotus-feet of Sage Śāṇḍilya.”
Translation: “In the heart, meditate upon the Blessed Śāradā, dwelling upon the mountain, holding the trident. She sits on a lion-throne, three-eyed, armed with arrows, spear, bell, and the sacred pot of oblation, as well as the staff named Madavāraṇa. Of golden and luminous complexion, may that Śāradā, bestower of all fruits, grant us prosperity and spiritual perfection.”
From these dhyānas, it becomes evident that Maharṣi Śāṇḍilya was one of her primary worshippers. In her tattva (metaphysical essence), she is related to Bhairavī, Aniruddha–Sarasvatī, and Vāgeśvarī. She is, in fact, also called Sarasvatī, as clearly indicated in her Gāyatrī from the Agni–Kārya–Paddhati:
Translation: “Let us contemplate upon Śāradā, the seven-lettered One; may that Sarasvatī inspire and illumine our intellect.”
Within the sequence of the Pañcaratneśvarī–vidyās, she occupies the second place, immediately following Mūla–Durgā. She must not be confused with Brahmapatnī–Śāradā, the wife of Brahmā.
She was also worshipped by the twice-born Kāśyapa (distinct from Maharṣi Kāśyapa), to safeguard Brahmāvarta from the incursion of Mlecchas. From the stuti attributed to him, it may be inferred that in one cosmic cycle (kalpa), she herself slew Śumbha, Niśumbha, and possibly Durgamāsura.
Her consort, or Mahābhairava, is called Śiva or Śaṅkara.
Translation: “I ever adore Lord Śiva, whose face shines with the brilliance of a thousand suns, radiant as pure camphor, whose matted locks are reddish-golden and adorned with serpents. His smiling visage is crowned by the crescent moon; he bears in his hands the sword, skull, boon-bestowing gesture, trident, and bow.”
By logical inference and direct textual evidence, this Śiva is none other than the Śāradā–pati, for his viniyoga itself declares —
‘śrī–śāradā–patiḥ śivo devatā’ — thus affirming that this Śāradā is Svādhīna–vallabhā, the independently sovereign spouse of Śiva.
On the Brahmapatnī–Śāradā
According to the Sarasvatī–rahasya Upaniṣad, Goddess Sarasvatī dwells in Kāśmīra. It must be remembered that Kāśmīra was also the epicentre of the Sarasvata–mata tradition. Numerous Sarasvata Āgamas describe many forms of Sarasvatī residing there, the most prominent being the panchakshari Śāradā, who is the Adhiṣṭhātrī deity of a special form of Mātrikā–nyāsa, as stated in the swayambhu kalpa.
Mahalaya Creation
Pañcaratneśvarī–vidyā
One of the principal foundations of the Durgā–kula tradition is the doctrine of Pañcaratneśvarī–vidyā, which literally signifies “the five gem-like mantras (or vidyās).” According to the Rudrāyāmala-ukta Devī-rahasyam (65.3–4):
दुर्गायाः परमं तत्त्वं पञ्चरत्नेश्वरीमयम् ।
शृणुष्वावहितो भूत्वा येन मुक्तिर्भवेत् कलौ ॥३॥
श्रीदुर्गा शारदा शारी सुमुखी बगलामुखी ।
पञ्चरत्नेश्वरी विद्या दुर्गायाः कथिता मया ॥४॥
Translation:
“The supreme essence (parama-tattva) of Goddess Durgā is constituted of the five gem-like vidyās. Listen attentively, for through them liberation is attained even in the age of Kali. They are Śrī Durgā, Śāradā, Śārī, Sumukhī, and Bagalāmukhī — these are proclaimed by me as the fivefold Pañcaratneśvarī–vidyā of Durgā.”
Among these, the Durgā referred to is none other than Mūla–Durgā Mahīṣāsuramardinī, upon whom I have already produced a detailed exposition on my secondary channel.
In the present discourse, however, we shall concern ourselves with Śāradā.
Śāradā: The Kashmiri Goddess of Knowledge
Goddess Śāradā is described as the consort of Śiva, specifically Paramaśiva (not Sadāśiva, who is the consort of Umā). She is none other than Parāśakti herself and abides in Kāśmīra, the divine seat where innumerable forms of Sarasvatī are said to reside. Among them is the five-faced Śāradā, the consort of Brahmā; many other manifestations of Sarasvatī also dwell there.
In the Rudrāyāmala and in a comprehensive ritual compendium resembling the Bṛhat–Tantrasāra, known as the Agni–Kārya–Paddhati, detailed dhyānas, mantras, and references to Paramaśiva associated with Śāradā are preserved.
Her visualizations (dhyānas) are as follows:
1. Dhyāna I
श्री शैले स्थिताया प्रहसितवदना पार्वती शूलहस्ता
वह्निसूर्येन्दु नेत्रा त्रिभुवनजननी षड्भुजा सर्वशक्तिः ।
शाण्डिल्येनोपनीता जयतु भगवती भक्तिगम्या
नु यातासा वै सिंहासनस्था ह्यभिमतफलदा शारदाशङ्करो तु ॥
Translation:
“I meditate upon the Goddess Śāradā, who abides upon the sacred mountain, her face radiant with a gentle smile. She is Pārvatī herself, bearing the trident in hand, with eyes that are the Fire, the Sun, and the Moon. The Mother of the three worlds, six-armed, the embodiment of all powers, she was initiated by Sage Śāṇḍilya. May that Blessed One, approachable through devotion alone, who is enthroned upon the lion-seat and grants the fulfilment of every desire, together with Śaṅkara, be victorious.”
2. Dhyāna II
उद्यद्वालार्क बिम्बद्युति मनलशिखाकोटि तेजस्विनीं तां
भास्वच्छन्द्राग्नि नेत्रां विविधमणिलसत्किङ्किणी जालरम्याम् ।
शूलप्रासादयुक्तान मृतसुकलश व्युहपाशान्दधानां
वन्दे सिंहासनस्थां प्रहसितवदनां शारदां षड्भुजाळ्याम् ॥
Translation:
“I adore Śāradā, resplendent as ten million rising suns and blazing fires, whose three eyes shine like the Moon, the Sun, and Fire. Her girdle is adorned with chains of jeweled bells. She holds the trident, spear, skull-bowl, noose, and other weapons, and sits upon a lion-throne, her face beaming with a tranquil smile, six-armed and glorious.”
3. Dhyāna III
आदर्शदण्डकलशामृत पुस्तकाक्षसूत्रं
त्रिशूलपरिपूरित साधकाशा ।
सिंहासना त्रिनयनैकमुखी महार्घभूषा
भवत्ववतु पीतरुचिस्त्रिलोकीम् ॥
षड्भुजां त्रिनयनां स्मिताननां
शाण्डिल्यर्षिसुतपादपङ्कजाम् ॥
Translation:
“May that golden-hued Śāradā protect the three worlds — seated upon the lion-throne, one-faced, three-eyed, six-armed, and adorned with precious ornaments. In her hands are the mirror, staff, pot of nectar, book, rosary, and trident. With a smiling countenance, she is ever worshiped at the lotus-feet of Sage Śāṇḍilya.”
4. Dhyāna IV
पर्वतस्थितवर्ती धृतशूलां शारदां भगवतीं हृदि ध्याये ।
सिंहासनां त्रिनयनां शरशाङ्गकुन्तघण्ठा
स्वधाकलशसन्मदवारणाख्यैः ॥
युक्तायुधैः कनकगौररुचिर्विभूत्यै
भूयात् समस्तफलदाननु शारदासौ ॥
Translation:
“In the heart, meditate upon the Blessed Śāradā, dwelling upon the mountain, holding the trident. She sits on a lion-throne, three-eyed, armed with arrows, spear, bell, and the sacred pot of oblation, as well as the staff named Madavāraṇa. Of golden and luminous complexion, may that Śāradā, bestower of all fruits, grant us prosperity and spiritual perfection.”
From these dhyānas, it becomes evident that Maharṣi Śāṇḍilya was one of her primary worshippers. In her tattva (metaphysical essence), she is related to Bhairavī, Aniruddha–Sarasvatī, and Vāgeśvarī. She is, in fact, also called Sarasvatī, as clearly indicated in her Gāyatrī from the Agni–Kārya–Paddhati:
शारदायै विद्महे सप्ताक्षर्यै धीमहि ।
तन्नः सरस्वती प्रचोदयात् ॥
Translation:
“Let us contemplate upon Śāradā, the seven-lettered One; may that Sarasvatī inspire and illumine our intellect.”
Within the sequence of the Pañcaratneśvarī–vidyās, she occupies the second place, immediately following Mūla–Durgā. She must not be confused with Brahmapatnī–Śāradā, the wife of Brahmā.
She was also worshipped by the twice-born Kāśyapa (distinct from Maharṣi Kāśyapa), to safeguard Brahmāvarta from the incursion of Mlecchas. From the stuti attributed to him, it may be inferred that in one cosmic cycle (kalpa), she herself slew Śumbha, Niśumbha, and possibly Durgamāsura.
Her consort, or Mahābhairava, is called Śiva or Śaṅkara.
Dhyāna of Śiva, the Consort of Śāradā
तद्यत्सूर्यसहस्रभास्वरमुखं कर्पूरपूरप्रभं
पिङ्गारक्तजटातटं फणिफणालङ्कारहारोज्जुलम् ।
स्मेरास्यं शशिखण्डमण्डिततनुं
खड्गं कपालं वरं शूलं चापधरं दधानम्
अनिशं दोर्भिर्भजेऽहं शिवम् ॥
Translation:
“I ever adore Lord Śiva, whose face shines with the brilliance of a thousand suns, radiant as pure camphor, whose matted locks are reddish-golden and adorned with serpents. His smiling visage is crowned by the crescent moon; he bears in his hands the sword, skull, boon-bestowing gesture, trident, and bow.”
By logical inference and direct textual evidence, this Śiva is none other than the Śāradā–pati, for his viniyoga itself declares —
‘śrī–śāradā–patiḥ śivo devatā’ —
thus affirming that this Śāradā is Svādhīna–vallabhā, the independently sovereign spouse of Śiva.
On the Brahmapatnī–Śāradā
According to the Sarasvatī–rahasya Upaniṣad, Goddess Sarasvatī dwells in Kāśmīra. It must be remembered that Kāśmīra was also the epicentre of the Sarasvata–mata tradition. Numerous Sarasvata Āgamas describe many forms of Sarasvatī residing there, the most prominent being the panchakshari Śāradā, who is the Adhiṣṭhātrī deity of a special form of Mātrikā–nyāsa, as stated in the swayambhu kalpa.
@joyguruvlog6095
1 month ago (edited) | [YT] | 5