Supreme Aryan࿗

Śrīmātā Bhuvneshvarī is none other than Śrī Vidyā Parāśrī in her vyakta form. She is Akhīlakōtī brahmānda nāyīkā as well as mother of Tridēva and Tridēvī.The entire Dēvī Bhagavata is written only on that Mahāvidyā Bhuvnēsī and she always reside in Manidvipa with her own form as her consort ( Trayambaka also known as Bhuvneshvara )

O Naradaji! There I will tell you the wonderful scene I saw in the nail-like mirror of the lotus feet of the Goddess. There i saw the entire movable and immovable universes, I (Brahma), Vishnu, Shiva, Vayu, Agni, Yama, Sun, Varuna, Moon, Vishwakarma, Kubera, Indra, mountains, seas, rivers, Gandharvas, Apsaras, Visvavasu, Chitraketu, Shweta , Chitrangada, Narada, Tumburu, Haha Huhu, both Ashvinikumara, Ashtavasu, Sadhya, Siddhas, Pitras, Shesha and other snakes, all the Kinnaras, Uragas and Rakshasas were in were seen in her nails . 14 - 18 ॥ Vaikuntha, Brahmaloka and Mount Shreshtha Kailas – all of them were situated in her nail . My birthplace lotus was also there and I was sitting in that lotus shell. Both the demons named Madhu-Kaitabha and Sheshasayi Mahavishnu were also seated in it. 19-20~Devi Bhagavata 3.4

Who is Maa Bhuvaneshwari? Parābhagvatī is the one in whose feet Brahmā got the darshan of the Akhīlakōtī brahmānda and kōti kōti Devatas !!

• In Panchayatan, which deity is placed in which angle (direction) !!!!!! Panchayatan method- Five gods are worshipped in Panchdevopasana. On the worship stand or throne, your Ishtadeva is installed in the middle and the other four gods are installed in four directions. This is called 'Panchayatan' . • According to the scriptures, there is a fixed order for placing the idols of these five deities on the throne according to one's Ishtadev. This is called the 'Panchayatan Vidhi'. For example: • Vishnu Panchayatan—When Vishnu is the Ishtadev, Vishnu will be placed in the middle, Shiva in the northeast corner, Ganesha in the southeast corner, Surya in the southwest corner and Shakti in the northwest corner. • Surya Panchayatan—If Surya is placed in the middle as the Ishtadev, Shiva will be placed in the northeast corner, Ganesha in the southeast corner, Vishnu in the southwest corner and Shakti in the northwest corner. • Devi Panchayatan—When Devi Bhavani is in the middle as the Ishtadev, Vishnu will be placed in the northeast corner, Shiva in the southeast corner, Ganesha in the southwest corner and Surya in the northwest corner. • Shiva Panchayatan—When Shankar is in the middle in the desired form, then Vishnu will be in the north-east corner, Surya in the south-east corner, Ganesha in the south-west corner and Shakti in the north-west corner. • Ganesh Panchayatan—When Ganesha is established in the middle in the desired form, then Vishnu will be worshipped in the north-east corner, Shiva in the south-east corner, Surya in the south-west corner and Shakti in the north-west corner. According to the scriptures, if the deities are not kept in their place in the Panchayatan and are placed elsewhere, then it becomes the cause of sorrow, grief and fear of the devotee. Whether the deity is one, many, three or thirty-three crore, worship of the Panchdevas is famous. Among all these, worship of Ganesha is mandatory. If Ganesha is not worshipped due to ignorance, then Vighnaraj Ganeshji takes away the full fruit of his worship.

FIVE DEITIES WHO PROVIDE HAPPINESS AND PROSPERITY, ONE PARABRAHMA IN FIVE DESIRED FORMS !!!!!! एक परम प्रभु चिदानन्दघन परम तत्त्व हैं सर्वाधार। सर्वातीत,सर्वगत वे ही अखिलविश्वमय रुप अपार।। हरि, हर, भानु, शक्ति, गणपति हैं इनके पांच स्वरूप उदार। मान उपास्य उन्हें भजते जन भक्त स्वरुचि श्रद्धा अनुसार।। (पद-रत्नाकर) • Panchdev are the real forms of formless Brahma !!!!!!!! The Supreme God is formless and bodiless, hence it is impossible for ordinary humans to know His form. Therefore, the formless Brahma in his tangible form determined five gods to be worshipped, who are called Panchdev. These are the Panchdevas- Vishnu, Shiva, Ganesha, Surya and Shakti. आदित्यं गणनाथं च देवीं रुद्रं च केशवम् । पंचदैवतभित्युक्तं सर्वकर्मसु पूजयेत् ।। एवं यो भजते विष्णुं रुद्रं दुर्गां गणाधिपम् । भास्करं च धिया नित्यं स कदाचिन्न सीदति ।। (उपासनातत्त्व) Meaning- Surya, Ganesha, Devi, Rudra and Vishnu-these five gods are worthy of worship in all works, those who worship them with respect They are never inferior, their fame, virtue and name remain forever. • In the Vedas and Puranas, worship of the Panchdevas has been described as extremely fruitful and as necessary as daily bathing. By serving them, one worships the 'Param Brahma Parmatma'. . • Why are these five gods more important than other gods? There are two reasons for the importance of Panchdevas more than other gods: 1. Panchdevas are the presiding deities (lords) of the five elements. Panchdevas are the masters of the five elements – sky, air, fire, water and earth,ruler of these five. • Surya is the ruler of the air element, therefore he is worshipped by offering Arghya and Namaskar. • Ganesha is the ruler of the water element, hence he is worshipped first, because in the beginning of creation, there was only 'water' element everywhere. • Shakti (Goddess, Jagadamba) is the ruler of the fire element, therefore it is customary to worship Bhagwati Devi by performing havan in the fire pit. • Shiva is the ruler of the earth element, therefore it is customary to worship him on earth in the form of Shivling. • Vishnu is the ruler of the sky He is the lord of the elements and hence it is prescribed to praise him through words. 2. In comparison to other gods, the meanings of the names of these Panchdevas are such that they indicate their being Brahman – विष्णु अर्थात् सबमें व्याप्त, शिव यानी कल्याणकारी, गणेश अर्थात् विश्व के सभी गणों के स्वामी, सूर्य अर्थात् सर्वगत (सभी जगह जाने वाले), शक्ति अर्थात् सामर्थ्य । With the objective of maintaining the worship of gods in the world, Vedvyasji composed different Puranas for different gods. In their respective Puranas, these gods were considered as the creator, maintainer and destroyer of the universe i.e. Brahma. Just as Vishnu has been considered as Brahma in Vishnupuran, Shiva in Shivpuran, Ganesh in Ganeshpuran, Surya in Suryapuran and Shakti in Shaktipuran. Hence, a man may worship any god as per his liking, but worship is one Brahma. It is because the Panchdevas are the replicas (incarnate forms) of Brahma. In their worship or adoration, only Brahma is meditated upon and he, by entering the Ishtadeva, grants the desired results. That one Parmatma sitting in his own glory is calling himself the greatest, in reality neither any god is great nor any other Small. एक उपास्य देव ही करते लीला विविध अनन्त प्रकार । पूजे जाते वे विभिन्न रूपों में निज-निज रुचि अनुसार ।। (पद रत्नाकर) • Panchdev and their worshippers!!!! Worshippers of Vishnu are called 'Vaishnavs', Worshippers of Shiva are called 'Vaishnavs' They are known as 'Shaiva', worshippers of Ganapati are called 'Ganapatya', worshippers of Surya are called 'Saur', and worshippers of Shakti are called 'Shakta'. Among these Shaiva, Vaishnava and Shakta are especially famous. • Other deities are different names and forms of Panchdevas!!!!!! Shaligram, Lakshminarayan, Satyanarayan, Govinddev, Siddhivinayak, Hanuman, Bhavani, Bhairav, Sheetala, Santoshimata, Vaishnodevi, Kamakhya, Annapurna and other deities are the transformations (different forms) and names of these Panchdevas.

War Machine 🍉: 1. Madana-bhasma, lithograph c. 1890 Kolkata 2.Bhagwan Shiva Ji meditating under a tree, with the deity Kama to his right. Kama is aiming his flowery arrow at Śiva. Company School, c. 1820 Andhra Pradesh 3. An Illustration to a Shiva Purana Series — Śiva kills Kāma; Kangra or Mandi, circa 1810–1820; 4. Kāma deva with a bow, approaching Śiva, who kneels on the side of a river. To the left of Kāmadeva are three maidens, two of whom two bear water vessels. Marwar, 18th century 5. Shiva Ji Incinerates Kāma, the God of Desire (Madana-Bhasma) Devgarh, Rajasthan (Mewar); c. 1820 Philadelphia Museum of Art Kalighat paintings from 1885–1890 depicting Madana-Bhasma

1. Madana-bhasma, lithograph c. 1890 Kolkata 2.Bhagwan Shiva Ji meditating under a tree, with the deity Kama to his right. Kama is aiming his flowery arrow at Śiva. Company School, c. 1820 Andhra Pradesh 3. An Illustration to a Shiva Purana Series — Śiva kills Kāma; Kangra or Mandi, circa 1810–1820; 4. Kāma deva with a bow, approaching Śiva, who kneels on the side of a river. To the left of Kāmadeva are three maidens, two of whom two bear water vessels. Marwar, 18th century 5. Shiva Ji Incinerates Kāma, the God of Desire (Madana-Bhasma) Devgarh, Rajasthan (Mewar); c. 1820 Philadelphia Museum of Art

Shiva Ji turns Kama to ash: An asura named Tāraka was wreaking havoc on the world, but he was invincible, having acquired a boon that only the son of Shiva could kill him. The Gods thus made attempts to facilitate the wedding of Shrī Parameshvara and Parvatī. This was the time when Parvatī, the daughter of Himavan, was performing a penance praying that Parameshvara should become her husband. Taking advantage of this opportunity, Indra sent Kamadeva to break the meditation of Shiva and to rouse the passion of love in Shiva’s mind. The incident is beautifully recounted in the Kumarasambhava by Kāḷidāsa: सदेवदारुद्रुमवेदिकायां शार्दूलचर्मव्यवधानवत्याम् । आसीनमासन्नशरीरपातस्त्रियम्बकं संयमिनं ददर्श ।। 3.44 (Kumārasambhava, Kāḷidāsa) “Śiva was seated under the Devadāru tree, clad in the skin of a tiger. Manmatha, whose body was soon to be gone, saw the three-eyed Śiva, lord of his own self, seated in deep meditation.” तं देशमारोपितपुष्पचापे रतिद्वितीये मदने प्रपन्ने। कष्ठागतस्नेहरसानुविद्धं द्वन्द्वानि भावं क्रियया विवव्रुः | 3.35 “Manmatha arrives at the spot with his beloved Rati. He is well equipped — with his floral ‘weapons’. His coming, as though the presence of Vasanta (spring) wasn’t sufficient, made love penetrate all beings nearby — they all got together as couples and got into ‘action’.” Kāma reached Śiva’s seat and tried to stir up his passions while Śiva was deep in a meditative penance. दृष्टिप्रपातं परिहृत्य तस्य कामः पुरः शुक्रमिव प्रयाणे । प्रान्तेषु संसक्तनमेरुशाखं ध्यानास्पदं भूतपतेर्विवेश ।। 3.43 “Just as the ‘evil’ planet, Śukra needs to be avoided by a person aiming to achieve his purpose, Manmatha avoided Śiva ’s glance falling upon him! The place of Śiva’s penance is covered on all sides by the outgrowth of Nameru trees — obstruting his view.” लतागृहद्वारगतोऽथ नन्दी वामप्रकोष्ठार्पितहेमवेत्रः। मुखार्पितैकाङ्गुलिसंज्ञ्यैव मा चापलायेति गणान्व्यनैषीत् || 3. 41 “Nandīśvara, who stood at the entrance of the latā-gṛha — the bower covered by creepers (āhārya) and with his left hand holding a golden staff (धारितहेमदण्डः notes Mallinātha, āhārya + āṅgika), placed his finger on his lips — commanding the gaṇas to stop the ‘mischief’.” Śiva who was enraged at this, opened his third eye blazing with fire. Kāma was. burnt to ashes in that fire. The place where Kāma’s body (Aṅga) fell, came to be called “Aṅgarājya”. Since he lost his body, Kāmadeva got another name “Anaṅga” or “formless”. स्मरस्तथाभूतमयुग्मनेत्रं पश्यन्नदूरान्मनसाप्यधृष्यम् । नालक्षयत्साध्वससन्नहस्तः स्त्रस्तं शरं चापमपि स्वहस्तात् ।। 3.51 “As Smara, the one born out of the mind, looked at Śiva — the odd-eyed one — who was in such deep samādhi, he did not even realise that his hand drooped in fear and his bow and arrow dropped off from his hand — he was so lost in the sight of Śiva that he lost consciousness of his own body (āṅgika).” When Bhagwan Shiva Ji burn Kama to ash, the latter’s wife Rati prayed to Shiva to restore her husband to life. Shiva was pleased and said that Rati would be born in the world and Kāma would take birth as her son.

𝗞𝗔𝗠𝗔 𝗗𝗘𝗩𝗔 𝗔𝗡𝗗 𝗠𝗔𝗗𝗔𝗡𝗔-𝗕𝗛𝗔𝗦𝗠𝗔 Kama has a bow made of sugarcane, its string is made up of beetles, and the tips of his arrows are flowers. His vehicle is the parrot and the sign on his banner is fish. The five flowers of his arrows (Puṣpabaṇa) are: Aravinda (lotus), Ashoka (ashoka flower), Cuta (mango flower), Navamalika (jasmine), Nilotpala (the blue lotus). Besides these, he is said to have five more arrows for his bow which are — Unmadana (intoxicating/maddening or being inflamed with love), Tapana (anguish), Shoshaṇa (शोषण, “withering”), Stambhana (stopping/immobilising) and Sammohana (deluding, infatuating, leading astray). “His five arrows are respectively Harshana (delighting), Rocana (appealing), Mohana (deluding), Shoshaṇa (withering), Maraṇa (killing). Even sages could be deluded and tormented by them.” Shri Shiva Purana. Other names for Kama Deva include; • Manmatha, churner of hearts, (Sanskrit: मन्मथ) • Ragavrinta (stalk oassion) • Anaṅga (incorporeal) • Kandarpa (inflamer even of a god) • Madana, मदन (intoxicating) • Manasija (he who is born of mind — desire) • Ratikānta (Lord of Rati) • Pushpavān • Pushpadhanva • Kusumashara कुसुमशर (one with arrow of flowers) • or just Kāma (longing) Description of Kama Deva, from the Shiva Purana Vol I by J.L. Shastri: “He had a golden complexion. His chest was stout and firm. His nose was fine. His thigh, hips and calves were round and plump. He had blue wavelets of hair. His eyebrows were thickset and tremulous. His face shone like the full moon. His hairy chest was broad like a door. He was as huge as the celestial elephant Airāvata. He was wearing a blue cloth. His hands, eyes, face, legs and fingers were red in color. He had a slender waist. His teeth were fine. He smelt like an elephant in its rut. His eyes were like the petals of a full-bown lotus. He was fragrant like the filaments. His neck was like the conch. He had the emblem of a fish. He was tall. He had the Makara fish for his vehicle. He was armed with a bow and five flowers for his arrows. His loving glance was very attractive as he rolled his eyes here and there. O dear one, his very breath was a fragrant wind. He was accompanied by the sentiment of love.” According to the text Shiva Puraṇa, Kama deva is a son or a creation of Brahma, while according to other sources including the Skanda Puraṇa, Kama deva is a brother of Prasuti; they are both the children of Shatarupa, a creation of Brahma. Some Scripture consider him the son of Vishnu Ji. Kama deva is wed to Ratī, the beautiful daughter of Daksha, created from his sweat. • Brahma assigns Kama the task of facilitating creation: • “In this form and with your five flower-arrows you can enamour and captivate men and women and carry on the eternal task of creation. • In this mobile and immobile beings, none of the living beings including the Devas will be competent to defy you. • O best of beings, not to speak of ordinary living beings even I, Brahmā, Vasudeva and Shiva will be in your control. • Invisibly you enter the hearts of living beings, excite thrilling feelings of pleasure and carry on the activities of creation that is to last for ever. • The minds of all living beings will become an easy target of your five-flower arrows. You will be the cause of their elation.”

Kāma, the God of love, shooting a bow of flowers at a young girl. Opaque watercolour on paper; probably Orchha, with Golconda influence, ca. 1680