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stayed for many days. The lovesick Shiva went to
Himavan's abode disguised as an ornament seller and sold shell ornaments to Parvati. In order to test her fidelity, the disguised Shiva asked for sex in return. The disgusted Parvati was about to curse the ornament-seller when she realizes by her yogic powers that it was none other than Shiva. She agrees to grant sexual favours but at the appropriate time. In the evening, Parvati returns to Shiva's abode disguised as a
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959:. Kauri-bai is Shiva's sister who was obsessed with the Brahmin ways and purity and abhorred Shiva's heterodox practices like dwelling in cremation grounds, partaking of intoxicants and being in the company of ghosts and goblins. While Shiva simply ignored Kauri-bai's words at first, after his marriage his wife Parvati could not bear Kauri-bai's abusive words toward her husband and cursed Kauri-bai to be reborn in and spend her entire life within an "
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866:("fire sacrifice") and insists on going there, despite Shiva's protests. After futile attempts to convince Shiva, the enraged Sati transforms into the Mahavidyas, including Matangi. The Mahavidyas then surround Shiva from the ten cardinal directions; Matangi stands in the northwest. Another similar legend replaces Sati with Kali (the chief Mahavidya) as the wife of Shiva and the origin of Matangi and the other Mahavidyas. The
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meat-processing and working in cremation grounds. In a Nepali context, such groups are collectively called
Matangi, who collect waste—including human waste—and other inauspicious things, and often live outside villages. Thus she is associated with death, pollution, inauspiciousness and the periphery of ancient Hindu society. She represents equality as she is worshipped by both upper and lower caste people.
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changed into a
Chandala and recognized the Chandala woman as his wife. After the love-making, Parvati asked Shiva to grant her wish that her form as a Chandalini (the Chandala female form in which Shiva made love to her) might last forever as Uchchhishta-Chandalini and that her worship in this form precede his for his worship to be considered fruitful. This tale is also found in many Bengali
995:, उच्छिष्ट) considered impure in Hinduism. She is often offered such polluted left-over food and is in one legend described to be born from it. Matangi is herself described as the leftover or residue, symbolizing the Divine Self that is left over after all things perish. As the patron of left-over food offerings, she embodies inauspiciousness and the forbidden transgression of social norms.
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1044:, her description as impure refers to the nature of the spoken word, which labels things and stereotypes them, thereby hindering actual contact with the soul of things. The goddess is described as one who helps a person to use words in the right way and to go beyond it to seek the soul and inner knowledge, which lie outside the demarcated boundaries of tradition.
1169:(sacred geometric diagram), whether physically constructed or mentally envisioned, is used in worship along with the mantra. Offering certain items to a fire sacrifice—particularly those performed at cremation grounds, riverbanks, forests, or crossroads—while repeating the mantra is said to fulfill specific goals. An offering of
1013:) as an expression of thoughts and the mind. She also relates to the power of listening and grasping speech and converting it back to knowledge and thought. Besides spoken word, she also governs all other expressions of inner thought and knowledge, like art, music, and dance. Matangi presides over the middle part of speech (
761:, adds to this description that Raja-Matangi plays the veena, wears conch-shell earrings and flower garlands, and has flower paintings adorning her forehead. She is also depicted wearing a garland of white lotus (here lotus signifies multi-colored world creation), similar to the iconography of goddess
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channels in the body through which life force flows. Both are related to rain clouds, thunder and rivers. Though both govern learning and speech, Saraswati represents the orthodox knowledge of the
Brahmins while Matangi—the wild and ecstatic outcast—embodies the "extraordinary" beyond the boundaries
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huntress. She is dressed in red and had a lean figure and large breasts and performs a seductive dance to lure him. She told Shiva that she had come to do penance. Shiva replied that he is the one gives fruit to all penance and took her hand and kissed her. Further, they made love when Shiva himself
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narrates that once
Parvati longed to go back to her maternal house for some days and asked Shiva's permission to do so. The reluctant Shiva agreed on the condition that if she did not return in a few days, he would come to fetch her. Parvati agreed and went to her father Himalaya's place, where she
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Matangi is often described as an outcaste and impure. Her association with pollution mainly streams from her relation to outcaste communities, considered to be polluted in ancient Hindu society. These social groups deal in occupations deemed inauspicious and polluted like the collection of waste,
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in almost all Hindu scriptures and menstruating women are kept away from Hindu worship and temples. The outcaste
Matangi community of Nepal collect polluted substances and items related to death and bad luck such as sacrificial animal heads and clothes of the deceased, and offers them at special
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leaves is said to result in kingship; salt gives the power to control; turmeric gives the power to paralyze; neem twigs bring wealth; and an offering of sandalwood, camphor, and saffron together or a salt and honey mixture grants the power to attract people. A rice-flour bread prepared while
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describe
Matangi as blue in colour. The crescent moon adorns her forehead. She has three eyes and a smiling face. She wears jewellery and is seated on a jewelled throne. She carries a noose, a sword, a goad, and a club in her four arms. Her waist is slim and her breasts well-developed.
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repeating her mantra is said to give the power to attract women. It is likewise said that it is possible to make a person one's slave by feeding him or her the ashes of a crow whose stomach was stuffed with a conch and burnt in a cremation ground while repeating the goddess' mantra.
655:, the goddess of music and learning. Matangi governs speech, music, knowledge and the arts. Her worship is prescribed to acquire supernatural powers, especially gaining control over enemies, attracting people to oneself, acquiring mastery over the arts and gaining supreme knowledge.
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is never explicitly used in connection to prasad. Shiva decreed that those who repeat her mantra and worship her will have their material desires satisfied and gain control over foes, declaring her the giver of boons. From that day, the maiden was known as
Uchchhishta-Matangini.
893:(a reincarnation of Sati) and gave them a banquet of fine foods. While eating, the deities dropped some food on the ground, from which arose a beautiful maiden, a manifestation of Goddess Saraswati, who asked their left-overs. The four deities granted her their left-overs as
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No fasts or rituals to purify oneself before worship—typical of Hindu worship—are prescribed for
Matangi worship. Anyone can use any mantra for worship, even though he is not initiated or considered unfit for worshipping any other deity. A thousand-name hymn from the
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flowers and various ornaments. She perspires a little around the face, which renders her even more beautiful. Below her navel are three horizontal folds of skin and a thin vertical line of fine hair. Seated on an altar and flanked by two parrots, she represents the
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Matangi is regarded as a
Tantric form of Saraswati, the goddess of knowledge and the arts of mainstream Hinduism, with whom she shares many traits. Both embody music and are depicted playing the veena. They are also both said to be the
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shrine also has a temple dedicated to Matangi and the other Mahavidyas. There are several temples in South India where Matangi is venerated as Shyamala or Mantrini, the Prime minister of Goddess Lalita in Srikula tradition.
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are dedicated to the goddess. The recitation of the Sanskrit alphabet, the chanting of mantras, the loud reading of the scriptures, and performance of music and dance are also described as constituting acts of her worship.
1103:) and thus overcome their ego. Worship of Matangi is described to allow her devotee to face the forbidden and transcend pollution, leading him to salvation or allowing him to gain supernatural powers for worldly goals. The
1210:, cat meat and goat meat to the goddess are said to help achieve Supreme knowledge. A text proclaims Matangi's worship becomes fruitful only if the devotee reveres women as goddesses and refrains from criticizing them.
1061:, the elephant-headed god of knowledge and obstacle removal. Both are related to the elephant and learning. Matangi is also regarded as his mother. Matangi is also described as a minister of the Mahavidya goddess
1021:—the Supreme Word manifested through speech and that encompasses knowledge of the scriptures. She is described as the goddess of learning and speech, and the bestower of knowledge and talent. She is also called
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also advises offerings to Matangi of meat, fish, cooked rice, milk and incense at crossroads or cremations grounds in the dead of the night to overpower enemies and gain poetic talent. Oblations of
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mentions that Matanga practised austerities for thousands of years to gain the power to subdue all beings. Finally, goddess Tripura Sundari appeared and from eyes emitted rays that produced goddess
799:, the presiding deity of the planet Mercury who governs intelligence. Matangi is often depicted with a parrot in her hands, representing speech. The veena symbolizes her association with music.
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for Tantra worship. While other Mahavidyas are worshipped in individual temples, Matangi and Kamala find place in the main Kamakhya shrine along with Kamakhya, in the form of a 'yoni'.
963:" area of Varanasi which Kauri-bai considered polluted. Consequently, Kauri-bai was indeed reborn in the low-caste area of Varanasi and felt very unhappy. She pleaded her brother Shiva—
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seeds. The goddess is described as a young, sixteen-year-old maiden with fully developed breasts. She carries a skull bowl and a sword in her two hands, and is offered leftovers.
897:, food made sacred by having been first consumed by the deity. This can be interpreted as the Uchchhishta of the deity, although due to its negative connotation the word
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describes Uchchhishta-Matangini, one of the most popular forms of the goddess. Matangi is seated on a corpse and wears red garments, red jewellery and a garland of
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describes Matangi as green in colour with the crescent moon on her forehead. She has long hair, a smiling expression and intoxicated eyes, and wears a garland of
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state, that is, having eaten but not washed, with the remains of food in the mouth and hands. An offering of leftovers to Hindu deities or being in the polluted
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says that recitation of her mantra, meditation on her form and her ritual worship gives one to the power to control people and make them attracted to oneself.
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Matangi is often associated with pollution, inauspiciousness and the periphery of Hindu society, which is embodied in her most popular form, known as
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1463:
Pravrajika Vedantaprana, Saptahik Bartaman, Volume 28, Issue 23, Bartaman Private Ltd., 6, JBS Haldane Avenue, 700 105 (ed. 10 October, 2015) p.20
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Pravrajika Vedantaprana, Saptahik Bartaman, Volume 28, Issue 23, Bartaman Private Ltd., 6, JBS Haldane Avenue, 700 105 (ed. 10 October, 2015) p.20
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Matangi is represented as emerald green in colour. While Uchchhishta-Matangini carries a noose, sword, goad, and club, her other well-known form,
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state is a taboo in mainstream Hinduism. Another taboo that is broken in Matangi worship is the offering to the goddess of a cloth stained with
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As in this early 19th century South Indian painting, Raja-Matangi is usually depicted playing the veena and with a parrot in her company.
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Matangi is also associated with forests and tribal peoples, who lie outside conventional Hindu society. Her thousand-name hymn from the
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Another tale is associated with the temple dedicated to Kauri-bai—an aspect of Matangi—who appeared in the low caste area of
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1085:, Matangi is the other Mahavidya, whose worship is primarily prescribed to acquire supernatural powers. A hymn in the
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is also considered as none other than Raja Matangi. Here, She is seen as two-handed and standing, holding a parrot.
1036:—the origin of speech—and on the tip of the tongue. She is also associated with a channel called Saraswati from the
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1029:. She also represents the word of a guru, who serves as a spiritual guide. Matangi is described as dwelling in the
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describes pleasing the goddess would result in her answering all the devotee's queries by whispering in her ear.
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682:) with unwashed hands or food after eating, both of which are considered to be impure in classical Hinduism.
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944:, who had greenish complexion and was known as Raja-Matangini. With her help, Matanga fulfilled his desire.
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is often described to hold. She is also described to love the parrot and is embodied in the nectar of song.
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Her mantra may be repeated ten thousand times, repeated one thousand times while offering flowers and
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s are regarded to have transcended the pollution by offering her left-over or partially eaten food (
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s, where the Matangi "consumes" them as an offering, thereby getting rid of the pollution. The
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mentions lines that describe her as dwelling in, walking in, knowing and relishing the forest.
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describes her to be four-armed, with a dark emerald complexion, full breasts anointed with red
1126:"Reverence to adorable Matangi, the outcast and residue, who gives control over all creatures"
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and is the seed-syllable of knowledge, learning, and teaching. A longer mantra is also used:
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Om Hrim Aim Shrim Namo Bhagvati Ucchishtachandali Shri Matangeswari Sarvajanavasankari Swaha
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Matangi is often associated with pollution, especially left-over or partially eaten food (
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Matangi is often named as the ninth Mahavidya. A list contained within the prose of the
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713:(a mantra that details the form of the deity on which a devotee should meditate) of the
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1017:), where ideas are translated into the spoken word and in her highest role, represents
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describes Matangi and her fellow Mahavidyas as war-companions and forms of the goddess
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Late 19th-century lithograph depicting the goddess with a sword, shield, goad and club
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of mainstream society, especially inner knowledge. Matangi is also associated with
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The green complexion is associated with deep knowledge and is also the colour of
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Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition
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s. In these texts, however, Parvati is not explicitly identified with Matangi.
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omits Matangi altogether, however the scholar Sircar interprets the goddess
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Tantric Yoga and the Wisdom Goddesses: Spiritual Secrets of Ayurveda
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powder, and a crescent moon on her forehead. She carries a noose, a
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Kinsley, David R. (1988). "Tara, Chinnamasta and the Mahavidyas".
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On the periphery of traditional society like forests and in speech
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Goddess of wisdom, arts, the spoken word and supernatural powers
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This article is about the Hindu goddess. For other uses, see
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Matangi along with the other Mahavidyas finds place in the
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narrates the birth of Uchchhishta-Matangini. Once, the god
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Tantric visions of the divine feminine: the ten mahāvidyās
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Chinnamasta: The Aweful Buddhist and Hindu Tantric Goddess
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862:, feels insulted that she and Shiva are not invited to
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describe Matangi as the daughter of the sage Matanga.
1716:(1994). "Matangi: The Utterance of the Divine Word".
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Matangi is often worshipped with the mantra syllable
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The yantra of Matangi, which is used in her worship
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The painting of Goddess Matangi in Brooklyn Museum
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1009:Matangi represents the power of the spoken word (
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1089:asks her grace to control one's foes, while the
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651:. She is considered to be the Tantric form of
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831:is equated to Matangi. A similar list in the
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1257:community of Gujarat worship Matangi as
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1065:or Rajarajeshvari, the Queen of Queens.
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1509:Foulston, Lynn; Abbott, Stuart (2009).
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1193:to gain the ability to attract a mate.
1040:to the tip of the tongue. According to
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1512:Hindu goddesses: beliefs and practices
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1195:Menstrual blood is considered polluted
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693:and is often pictured with a parrot.
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948:and many other texts including the
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705:19th century lithography of Matangi.
697:Iconography and textual descriptions
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1770:. University of California Press.
1177:Leftover or partially eaten food (
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1515:. Sussex Academic Press. p.
1218:and a hundred-name hymn from the
1198:stones kept at crossroads called
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1694:Benard, Elizabeth Anne (2000).
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1264:Other than the above, Rajrappa
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1745:University of California Press
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1025:, the mistress of the sacred
827:with the ten Mahavidyas. The
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1235:complex, the most important
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64:Raja Matangi, Mantrini Devi,
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2222:Sarasvati-rahasya Upanishad
1114:, which is associated with
889:visited Shiva and his wife
846:In a story from the Shakta
647:goddesses and an aspect of
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119:Matang Bhairava, a form of
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2217:Saubhagyalakshmi Upanishad
1766:Kinsley, David R. (1997).
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2748:Yoga Sutras of Patanjali
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839:– equated to the avatar
399:Trika (Kashmir Shaivism)
21:Matangi (disambiguation)
2197:Tripuratapini Upanishad
1698:. Motilal Banarsidass.
649:the Hindu Divine Mother
1321:notes to pages 209–216
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1081:Besides the Mahavidya
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660:Uchchhishta-Chandalini
2177:Devi-Bhagavata Purana
1799:at Wikimedia Commons
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1087:Maha-Bhagavata Purana
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868:Devi Bhagavata Purana
848:Maha-Bhagavata Purana
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504:Festivals and temples
965:the Lord of Varanasi
879:Shaktisamgama-tantra
858:and wife of the god
639:. She is one of the
245:Scriptures and texts
2812:Knowledge goddesses
2233:Regional variations
1654:, pp. 138–140.
917:(18th Century) and
833:Guhyatiguhya-Tantra
576:Hinduism portal
552:Regional variations
2827:Forms of Saraswati
2240:Caribbean Shaktism
1681:, pp. 220–22.
1600:, pp. 219–20.
1216:Nanayavarta-tantra
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1004:Nanayavarta-tantra
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915:Pranotasani Tantra
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558:Caribbean Shaktism
301:Lalita Sahasranama
41:Member of The Ten
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2212:Bhavana Upanishad
2207:Tripura Upanishad
2187:Shakta Upanishads
1795:Media related to
1777:978-0-520-20499-7
1758:978-0-520-06339-6
1727:978-0-910261-39-5
1705:978-81-208-1748-7
1642:, pp. 140–1.
1615:, pp. 141–2.
1549:, pp. 214–6.
1526:978-1-902210-43-8
1475:, pp. 213–4.
1105:Purashcharyarnava
981:Kalighat painting
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730:Purashcharyarnava
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269:Shakta Upanishads
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2286:
2279:
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2269:
1938:
1826:
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1803:
1802:
1794:
1781:
1762:
1742:
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1709:
1682:
1676:
1655:
1649:
1643:
1637:
1631:
1625:
1616:
1610:
1601:
1595:
1586:
1580:
1569:
1568:, pp. 142–3
1563:
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1544:
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1324:
1314:
1305:
1299:
1288:
1282:
950:Shyamaladandakam
938:Svatantra-tantra
919:Naradpancharatra
774:Shyamaladandakam
715:Brhat Tantrasara
633:
622:
602:
595:
588:
574:
573:
572:
449:Abhirami Bhattar
326:Saundarya Lahari
151:
128:
127:
53:
26:
25:
2842:
2841:
2837:
2836:
2835:
2833:
2832:
2831:
2822:Magic goddesses
2797:Hindu goddesses
2787:
2786:
2783:
2778:
2774:Hindu mythology
2760:
2671:
2589:
2447:
2438:
2306:
2297:
2267:
2262:
2244:
2228:
2158:
2108:
2050:
2011:Tripura Sundari
1987:
1939:
1930:
1848:
1835:
1830:
1788:
1778:
1759:
1728:
1720:. Lotus Press.
1706:
1690:
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1486:
1479:
1471:
1467:
1462:
1458:
1450:
1446:
1438:
1434:
1426:
1422:
1418:, pp. 1–3.
1414:
1410:
1402:
1398:
1390:
1386:
1378:
1374:
1366:
1357:
1349:
1336:
1331:
1327:
1315:
1308:
1300:
1291:
1283:
1279:
1275:
1233:Kamakhya Temple
1229:
1191:menstrual blood
1130:
1125:
1095:Tantric sadhaka
1071:
1063:Tripura Sundari
973:
805:
790:Tripura Sundari
699:
606:
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376:
356:
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315:
306:Tripura Rahasya
291:Devi Bhagavatam
247:
237:
236:
172:
82:transliteration
56:
36:
24:
17:
12:
11:
5:
2840:
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2814:
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2202:Devi Upanishad
2199:
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2192:Sita Upanishad
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2018:
2013:
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1997:
1995:
1989:
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1787:
1786:External links
1784:
1783:
1782:
1776:
1763:
1757:
1743:(1 ed.).
1732:
1726:
1714:Frawley, David
1710:
1704:
1689:
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1684:
1683:
1679:Kinsley (1997)
1656:
1652:Frawley (1994)
1644:
1640:Frawley (1994)
1632:
1630:, p. 140.
1628:Frawley (1994)
1617:
1613:Frawley (1994)
1602:
1598:Kinsley (1997)
1587:
1585:, p. 218.
1583:Kinsley (1997)
1570:
1566:Frawley (1994)
1551:
1547:Kinsley (1997)
1532:
1525:
1492:
1488:Kinsley (1997)
1477:
1473:Kinsley (1997)
1465:
1456:
1454:, p. 213.
1452:Kinsley (1997)
1444:
1440:Kinsley (1997)
1432:
1428:Kinsley (1997)
1420:
1408:
1404:Kinsley (1997)
1396:
1394:, p. 162.
1392:Kinsley (1988)
1384:
1372:
1370:, p. 138.
1368:Frawley (1994)
1355:
1353:, p. 142.
1351:Frawley (1994)
1334:
1325:
1317:Kinsley (1997)
1306:
1304:, p. 209.
1302:Kinsley (1997)
1289:
1287:, p. 217.
1285:Kinsley (1997)
1276:
1274:
1271:
1228:
1225:
1155:fire sacrifice
1070:
1067:
972:
969:
946:Matanga Tantra
864:Daksha's yagna
804:
801:
698:
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674:) and offered
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2739:Bhagavad Gita
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2301:
2300:Hindu deities
2294:
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2250:
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2200:
2198:
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2188:
2185:
2183:
2182:Kalika Purana
2180:
2178:
2175:
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2172:Devi Mahatmya
2170:
2169:
2167:
2165:
2161:
2155:
2154:
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2145:
2143:
2142:Tulja Bhavani
2140:
2138:
2135:
2133:
2130:
2128:
2125:
2123:
2120:
2119:
2117:
2115:
2114:Shakta pithas
2111:
2105:
2102:
2100:
2097:
2095:
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2074:Chandraghanta
2072:
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2067:
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2024:
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2019:
2017:
2016:Bhuvaneshvari
2014:
2012:
2009:
2007:
2004:
2002:
1999:
1998:
1996:
1994:
1990:
1984:
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1499:
1497:
1490:, p. 214
1489:
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1474:
1469:
1460:
1453:
1448:
1442:, p. 31.
1441:
1436:
1430:, p. 29.
1429:
1424:
1417:
1416:Benard (2000)
1412:
1406:, p. 23.
1405:
1400:
1393:
1388:
1381:
1380:Benard (2000)
1376:
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1165:priests. Her
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1055:
1051:
1045:
1043:
1042:David Frawley
1039:
1035:
1032:
1028:
1024:
1020:
1019:Para-Vaikhari
1016:
1012:
1007:
1005:
1000:
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994:
990:
982:
977:
968:
966:
962:
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939:
934:
932:
931:
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920:
916:
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903:
900:
896:
892:
888:
885:and his wife
884:
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844:
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834:
830:
826:
822:
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809:
800:
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793:
791:
787:
783:
779:
778:Dhyana Mantra
775:
771:
768:According to
766:
764:
760:
756:
751:
747:
743:
742:Dhyana Mantra
738:
735:
731:
727:
726:Dhyana mantra
722:
720:
716:
712:
711:Dhyana mantra
703:
694:
692:
688:
683:
681:
677:
673:
669:
665:
661:
656:
654:
650:
646:
642:
638:
637:Hindu goddess
634:
632:
626:
618:
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603:
598:
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589:
584:
583:
581:
580:
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566:
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549:
548:
541:
540:Shakta pithas
538:
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531:
528:
526:
523:
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458:
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439:Ramprasad Sen
437:
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405:
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400:
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372:Dakshinachara
370:
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337:
334:
332:
331:Annada Mangal
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311:Kalika Purana
309:
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84:
81:
77:
73:
71:
67:
63:
59:
52:
47:
44:
39:
32:
27:
22:
16:Hindu goddess
2784:
2753:
2746:
2737:
2730:
2723:
2648:Gramadevatas
2582:
2527:
2431:
2151:
2104:Siddhidhatri
2040:
2026:Chhinnamasta
1923:
1789:
1767:
1738:
1717:
1695:
1647:
1635:
1511:
1468:
1459:
1447:
1435:
1423:
1411:
1399:
1387:
1382:, p. 5.
1375:
1328:
1320:
1280:
1266:Chhinnamasta
1263:
1252:
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971:Associations
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689:, plays the
687:Raja-Matangi
686:
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628:
612:
611:
520:Lakshmi Puja
482:Panchamakara
429:Bhaskararaya
379:
360:Vidya margam
359:
318:
176:
2732:Mahabharata
2643:Kuladevatas
2422:Vishvakarma
2147:Mahalakshmi
2064:Shailaputri
2046:Kamalatmika
2036:Bagalamukhi
1747:. pp.
1259:Modheshwari
1237:Shaktipeeth
1220:Rudrayamala
1208:Uchchhishta
1187:Uchchhishta
1183:Uchchhishta
1179:Uchchhishta
1100:Uchchhishta
1083:Bagalamukhi
989:Uchchhishta
961:untouchable
930:Mangalkavya
899:Uchchhishta
872:Shakambhari
825:ten avatars
680:Uchchhishta
444:Ramakrishna
404:Kubjikamata
381:Kula margam
319:other texts
90:Affiliation
61:Other names
2807:Mahavidyas
2791:Categories
2714:Upanishads
2633:Gandharvas
2357:Dattatreya
2137:Taratarini
2084:Skandamata
1958:Maheshvari
1909:Bhadrakali
1688:References
1204:Tantrasara
1141:pandal in
1091:Tantrasara
983:of Matangi
734:Tantrasara
672:Chandalini
641:Mahavidyas
515:Durga Puja
336:Ramprasadi
70:Devanagari
43:Mahavidyas
2653:Rakshasas
2523:Mahavidya
2466:Saraswati
2453:Goddesses
2382:Kartikeya
2099:Mahagauri
2094:Kalaratri
2089:Katyayani
2079:Kushmanda
2056:Navadurga
2031:Dhumavati
1993:Mahavidya
1968:Vaishnavi
1897:Navadurga
1867:Saraswati
1244:Meenakshi
1139:Kali Puja
1116:Saraswati
1038:third eye
993:Ucçhishṭa
817:Mundamala
763:Saraswati
728:s in the
653:Sarasvati
525:Kali Puja
510:Navaratri
477:Kundalini
461:Practices
394:Kalikulam
367:Vamachara
232:Saraswati
207:Mahavidya
180:(Supreme)
102:Saraswati
94:Mahavidya
2769:Hinduism
2725:Ramayana
2667:Yakshini
2573:Shashthi
2533:Matrikas
2518:Mahadevi
2320:Trimurti
2253:Hinduism
2132:Kamakhya
2127:Kalighat
2021:Bhairavi
1983:Chamunda
1953:Brahmani
1945:Matrikas
1904:Mahakali
1862:Mahadevi
1833:Shaktism
1242:Goddess
1023:Mantrini
1015:Madhyama
1011:Vaikhari
957:Varanasi
924:Chandala
819:equates
770:Kalidasa
732:and the
668:outcaste
617:Sanskrit
417:Scholars
389:Srikulam
222:Matrikas
178:Mahadevi
141:Shaktism
133:a series
131:Part of
80:Sanskrit
2719:Puranas
2707:Atharva
2676:Texts (
2663:Yakshas
2658:Vahanas
2628:Dikpāla
2601:Apsaras
2553:Rukmini
2528:Matangi
2476:Parvati
2471:Lakshmi
2461:Tridevi
2387:Krishna
2367:Hanuman
2362:Ganesha
2352:Chandra
2347:Ashvins
2153:More...
2041:Matangi
1978:Indrani
1963:Kaumari
1877:Parvati
1872:Lakshmi
1844:History
1797:Matangi
1749:161–177
1248:Madurai
1227:Temples
1163:Brahmin
1143:Kolkata
1069:Worship
1059:Ganesha
1027:mantras
891:Parvati
887:Lakshmi
803:Legends
755:64 arts
750:kadamba
645:Tantric
635:) is a
631:Mātaṅgī
621:मातङ्गी
613:Matangi
353:Schools
284:Tripura
257:Tantras
227:Lakshmi
197:Parvati
170:Deities
159:History
116:Consort
85:Mātaṅgī
74:मातङ्गी
29:Matangi
2623:Devata
2616:Danava
2611:Daitya
2606:Asuras
2568:Shakti
2558:Sanjna
2548:Rohini
2508:Shachi
2493:Chhaya
2412:Varuna
2402:Shasta
2392:Kubera
2330:Vishnu
2325:Brahma
2258:Tantra
2122:Bimala
1973:Varahi
1887:Shakti
1774:
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1702:
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1200:chwasa
1167:yantra
1159:Arghya
1034:chakra
1031:Throat
895:prasad
883:Vishnu
856:Daksha
829:Buddha
821:Vishnu
782:kumkum
757:. The
643:, ten
492:Yantra
487:Tantra
262:Yogini
217:Lalita
192:Shakti
2702:Yajur
2687:Vedas
2538:Radha
2503:Ganga
2498:Durga
2488:Bhumi
2483:Aditi
2407:Surya
2372:Indra
2335:Shiva
2304:texts
2164:Texts
1914:Radha
1892:Durga
1273:Notes
1153:in a
860:Shiva
841:Kalki
837:Durga
797:Budha
719:gunja
691:veena
252:Vedas
202:Durga
121:Shiva
108:Abode
2755:more
2697:Sama
2678:list
2638:Gana
2584:more
2578:Sita
2563:Sati
2543:Rati
2513:Kali
2433:more
2427:Yama
2417:Vayu
2397:Rama
2377:Kama
2342:Agni
2312:Gods
2302:and
2006:Tara
2001:Kali
1925:More
1919:Sita
1882:Sati
1854:Devi
1772:ISBN
1753:ISBN
1722:ISBN
1700:ISBN
1521:ISBN
1255:Modh
1253:The
1171:Bael
1151:ghee
1054:Nadi
1050:Nada
942:Kali
936:The
913:The
877:The
852:Sati
786:goad
740:The
724:The
709:The
625:IAST
535:Teej
472:Yoni
467:Yoga
279:Sita
274:Devi
212:Kali
187:Devi
98:Devi
2692:Rig
1517:123
1246:of
1112:Aim
991:or
823:'s
772:'s
662:or
2793::
2665:/
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1659:^
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979:A
874:.
627::
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619::
135:on
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2680:)
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678:(
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23:.
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