"She who speaks of the knowledge of brahman, and she who is the knowledge of brahman"
"In the Aryastava she is called liberation (mukti), she who speaks of the knowledge of brahman, and she who is the knowledge of brahman. A hymn addressed to the Devi in the Mahabharata calls her liberation and knowledge of brahman as well as mother of the Vedas. Another hymn of the Mahabharata calls her intelligence and knowledge and says she destroys ignorance and all of mankind's fetters. In the Lalita-sahasranama she is called she who is great intelligence (Mahabuddhi, 223), she whose form is a mass of knowledge (Vijnanabhanarupini, 253), she who is wisdom itself (Prajnatmika, 261), she who releases creatures from bondage (Pasupasavimocini, 354), she who removes darkness (Tamopaha, 361), intelligence (Mati, 445), she who removes bonds (Bandhamocani, 546), knowledge (Vidya, 549), she who is knowledge of the atman (Atmavidya, 583), she who is great and auspicious knowledge (Mahavidya and Srividya, 584 and 585), she whose form is the guru (Gurumurti, 603), she who bestows knowledge (Jnanada, 643), she who gives salvation (Muktida, 736), she who bestows heaven and liberation (Svargapavargada, 764), she whose form is truth, wisdom, and bliss (Satyajnananandarupini, 791), she who brings peace to people consumed by birth, death, and decrepitude (Janmamrtyujarataptajanavisrantidayini, 851), she who removes all misfortune (Sarvapadivinivarini, 913), and she who is the lamp that dispels the darkness of ignorance (Ajnanadhvantadipika, 993)."
"Another important feature of Mahadevi mythology and theology is the insistence that she assumes both benign and terrible forms. Most texts extolling the Devi are preoccupied with her benign and auspicious forms, but many texts affirm that she has several manifestations that are dreadful, dangerous, or bloodthirsty. In the Devi-bhagavata-purana (7.33.21-56), in a passage reminiscent of the scene in the Bhagavad-gita when Arjuna asks to see Krsna's cosmic form, the gods ask the Devi for a glimpse of her universal form. She obliges, and the gods are stunned and terrified by what they behold. She assumes a form having thousands of heads, eyes, and feet. Her entire body blazes with fierce, destructive flames, and her teeth make horrible grinding noises. Her eyes blaze with flames brighter than millions of suns, and the gods tremble as they see her consume the universes. They plead with her to resume her gentle form, which she does, reappearing as a beautiful woman with a soft and gentle body and a smiling face. The Kurma-purana describes the Devi, who is identified primarily with Parvati, as showing her cosmic form to Himavat. She blazes brightly, has dreadful teeth, wears a tiger skin, is armed with many weapons, and is of terrible form. When Himavat trembles with fear at her sight, she changes her appearance, presenting herself to him in her beautiful, tranquil, approachable form (11.67-73, 214-217). The Mahanirvana-tantra describes her as drenched in blood from grinding up the world at the time of dissolution; the next verse says that she protects all beings, dispels fear, and grants blessings (13.9-10).
Many epithets in the Lalita-sahasranama emphasize the Devi's graciousness, and her physical appearance from head to toe is described as surpassingly beautiful (13-51). Other names, however, suggest a destructive side to her nature: she who is seated on a throne of five corpses (Pancapretasanasina), 249), the terrible one (Bhairavi, 276), she who destroys (Samharini, 268), she who has flaming tusks (Damstrojjvala, 488), she who is a great devourer (Mahagrasa, 752), she who is a great eater (Mahasana, 753), and she who is wrathful (Pracanda, 827). The Devi is also referred to by names that suggest her thirst for intoxicants: she who is drunk with the wine of dates (Varunimadavihvala, 333), she whose eyes roll about from drinking wine (Madaghurnitaraktaksi, 432), and she who is fond of wine (Madhuprita, 510). Other names suggest that the Devi is mad: she who is mad, or drunk (Matta, 576), or causes madness or bewilderment, she who bewilders all (Sarvamohini, 703).
The Aryastava, hymn to the Devi in the Harivamsa, similarly juxtaposes the Devi's auspicious and terrible characters. She is said to be success itself (siddhi), life (jivanam), victory (vijaya), mercy, nourishment and many other auspicious things. She is also described as the night of death (Kalaratri), she who is fond of violence and quarrelling (Kalahapriya), she who is death (Nistha), she who is fond of offerings of meat and wine (Suramangsabalipriya).
Before reflecting on the meaning of the juxtaposition of the Devi's auspicious and terrifying aspects, it may be helpful to clarify what the two facets of the Devi are. The Devi's auspicious aspect is manifest in several of the goddesses we have already discussed: Laksmi, Parvati, Sati, and Prthivi. In these and other forms she displays positive roles: fertility, the protection and establishment of dharmic order, cultural creativity, wifely duty, and material abundance. Three other roles are also important in connection with the Devi's auspicious forms: (1) her role as granter of wisdom, learning, and liberation, (2) her role as the embodiment of female beauty and the exciter of desire, and (3) her role as the source of food and nourishment.
In the Aryastava she is called liberation (mukti), she who speaks of the knowledge of brahman, and she who is the knowledge of brahman. A hymn addressed to the Devi in the Mahabharata calls her liberation and knowledge of brahman as well as mother of the Vedas. Another hymn of the Mahabharata calls her intelligence and knowledge and says she destroys ignorance and all of mankind's fetters. In the Lalita-sahasranama she is called she who is great intelligence (Mahabuddhi, 223), she whose form is a mass of knowledge (Vijnanabhanarupini, 253), she who is wisdom itself (Prajnatmika, 261), she who releases creatures from bondage (Pasupasavimocini, 354), she who removes darkness (Tamopaha, 361), intelligence (Mati, 445), she who removes bonds (Bandhamocani, 546), knowledge (Vidya, 549), she who is knowledge of the atman (Atmavidya, 583), she who is great and auspicious knowledge (Mahavidya and Srividya, 584 and 585), she whose form is the guru (Gurumurti, 603), she who bestows knowledge (Jnanada, 643), she who gives salvation (Muktida, 736), she who bestows heaven and liberation (Svargapavargada, 764), she whose form is truth, wisdom, and bliss (Satyajnananandarupini, 791), she who brings peace to people consumed by birth, death, and decrepitude (Janmamrtyujarataptajanavisrantidayini, 851), she who removes all misfortune (Sarvapadivinivarini, 913), and she who is the lamp that dispels the darkness of ignorance (Ajnanadhvantadipika, 993).
In many ways the Devi assumes the role and displays the characteristics of Sarasvati as the granter of wisdom and learning. She is associated with practical knowledge and civilization in general. The Devi in this aspect is not a goddess revealed in nature but a goddess associated with culture. Her association with spiritual knowledge, wisdom, and liberation also makes the point that the Devi transcends the world she creates, that she not only underlies the world and its creator but is the means to transcend the world, which is the ultimate spiritual goal in Hinduism.
Hindu goddesses: visions of the divine feminine in the Hindu religious tradition
David R. Kinsley, University of California Press; 1 edition (July 19, 1988) , Pages 139-41
Disclaimer: This non-profit site contains copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available to our readers under the education and research provisions of "fair use" in an effort to advance a better comprehension of controversial religious, spiritual and inter-faith issues. If you wish to use copyrighted material for purposes other than "fair use" you must request permission from the copyright owner.
