Shri Bagalamukhi Devi

Om Hleem Bagalaamukhi Sarvadushtaanaam Vaacham Mukham Padam Stambhay Jihvaam Keelay Buddhim Vinaashaay Hring Om Swaha I

Mata Bagalamukhi Mantra for Sarva Karya Siddhi

Om Hreeng Aing Kleeng Shri Bagalanane Mam Ripoon Naashay Naashay Mamaishwaryaani Dehi Dehi SHeeghram Manovanchhitam Saadhay Saadhay Hreeng Swaahaa I

She is the goddess of black magic, of poisons. She rules over the subtle perception which make us feel at a distance the death or misery of those we know. She incites men to torture one another. She revels in suffering -Hindu Polytheism, Alain Danielou This is the first publication, in English, of The Hymn of Bagalamukhi. In the colophon of the work it is stated that it is from the Rudra Yamala, a large and authoritative Tantra considered to be of considerable antiquity, although the original seems to have disappeared. Bagala or Bagalamukhi is the eighth Mahavidya in the famous series of the 10 Mahavidyas Kali, Tara, Shodashi, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala, Matangi and Kamala. she is identified with the second night of courage, according to Alain Danielou in his Hindu Polytheism, and is the power or Shakti of cruelty. Bagalamukhi means "The Crane-Headed One". This bird is thought of as the essence of deceit. As can be seen from the hymn, she rules magic for the suppression of an enemy's gossip. These enemies also have an inner meaning, and the peg she puts through the tongue may be construed as a peg or paralysis of our own prattling talk. She rules deceit which is at the heart of most speech. She can in this sense be considered as a terrible or Bhairavi form of Matrika Devi, the mother of all speech. You can find an image of Bagalamukhi at the excellent Saktha Site here, which shows the Devi in the act of pegging gossip. According to Todala Tantra, her male consort is Maharudra. If, as suggested by the colophon, this forms a part of the Rudra Yamala, it is evidently one of the sections which have been lost. A huge amount of tantrik material has disappeared forever, and the process is continuing. Some works are only known through their being quoted in other, later tantras. Hymn to Bagalamukhi Obeisance to Shri Ganesha: Obeisance to Shri Radhakrishna Om. Of this Hymn of Shri Bagala Mukhi, Bhagavan Narada is the rishi. The aspect of divinity is Bagalamukhi. The destruction by paralysis of one's enemies' speech, mouth, legs, mind, and the grace of Shri Bagalamukhi in the success of this aim is fruit of the mantra's application. Om Hrim obeisance to the thumbs. Om Bagalamukhi to the index fingers Svaha. Of all the bad to the middle fingers Vashat. Om speech, mouth, feet, paralyse to the ring fingers Hum. Om peg! peg! the the tongue! to the little fingers Vaushat. Destroy the mind! Hlim Om Svaha to the·front and the back of the hands Phat. Thus also in the heart and so forth. Now the meditation: Seated on a gold throne, with three eyes, wearing yellow, blissful, with limbs as bright as pure gold, wearing a garland of champaka flowers, with the moon as her diadem, with her hands holding a hammer, and a noose which binds the enemy; her limbs arrayed with jewels, in this way I meditate on Bagalamukhi, the All-Paralyser of the Three Worlds. Now the Mantra: Om Hvlim Bagalamukhi Paralyse the Speech, Mouth and Feet of all enemies: Nail down, Nail down the tongue. Destroy the mind. Hvlim Om Svaha. Om. I worship Devi surrounded by yellow, wearing yellow clothes, jewel and unguent and ornaments, seated on the lion throne on a dais within a ruby pavilion in the centre of the wine ocean, Who bears a hammer and binds the tongue of the enemy. The Devi who has seized the tongue and so forth of the enenies with her left hand, and who with her right hand hammers them, with yellow garments and with two arms -- her I worship. Om. Wearing glittering gold earrings, merged in bliss, with a beautiful face and lovely breasts; radiant as bright gold, her face effulgent as the full moon. I meditate on Bagalamukhi, who with her hammer has killed my adversary, his unsteady rolling tongue having been pegged; the all pervading paralyser of speech and mind; who is seated on the corpses and skulls of one's fallen enemies,(their remains forming the base) for her lion throne in the pavilion in the centre of a beautiful blossoming red lotus in the midst of the nectar-milk ocean. She bears a hammer, is as radiant as gold, causing woe to the places of the enemy. Whosoever meditates thus causes instant death to all humans (who are enemies. ) Whosoever should worship Devi's lotus feet devotedly, giving yellow flowers with his left hand, that mantrin's mantra becomes successful. Whosoever wishes to subdue by the bija (mantra) should do the pitha meditation (i.e. on the red lotus). Remembering that. his enemy's mouth, speech and heart are paralysed, he causes this instantly. Hail to you every day O Proclaimer, Speechless One, Beggar, Ruler of Earth, Cosmos and Men, Cool One, Cruel' One, Reconciling One, Wicked One, True Mother, Giving Success Quickly, Lame One, Proud One, Crippled One, All-Exterminator, Dull One, having-the' Yantra of all Yantras, O Shri Eternal Bagalamukhi, O Beautiful One: Whosoever, knowing her mantra, should recite this hymn which crushes enemies in front of her yantra becomes the conqueror of the three worlds and renowned. Hail to Mother Shri Bagala Lalita, Who is the Seizer of the Speech of the multitude of named people, the Paralyser of the Tongues of the Eloquent, the Appeaser of Terrifying Obstacles, Paralyser of the Evil, Dispeller of Poverty, Calmer of Cruel Kings, Pacifier-of the Mind trembling with anxiety like the deer, Attractor of Good Fortune, Merciful, Pure, Nectar-Like, Who causes cessation of Death and Murder, O Beauteous Mother.' Mother, shatter my enemies' speech and their (wagging of) tongues. Peg their wet mouths! Destroy them entirely.! Paralyse all terrible things in the three worlds! Grind them to powder O Devi! Furiously beat them O Bagala, Golden limbed One, clothed in yellow, destroy the mind and lives of the mass of obstacles with one glance of your merciful large eyes: O Mother-Bhairavi, Bhadra-Kali, Vijaya, Varahi, Vishva, Shraya, Shri Vidya, Maheshi, Bagala, Kameshi, Ram, Matangi, Tripura, Above All, Guardian of Heaven, Giver of Things, I am Your servant seeking refuge in You, Lady of the Cosmos! Protect me in war and in battle. Whosoever reads this auspicious text (whether) in the thick of war, in assemblies of thieves, in conflicts, in jail, on water, in magical attack, in litigation, in facing a king's wrath, at the time of an ordeal, at night, in fetters or in paralysis, in the slaughter of battle amongst enemies, in a desert, or in a forest, or at any time, becomes steady. Whosoever reads this pure hymn having offered to the yantra and who wears it on the right wrist or round the neck is protected in war. Kings, floods, elephants blind with rutting rage, serpents, lions, and the hosts of enemies are confused, and one becomes wealthy, steady and accomplished. You are the supreme vidya, the Mother of the Three Worlds, Splitter of the Host of Obstacles, the Cause of Attracting Young Maidens, Augmenter of Bliss in the Three Worlds, Uprooter of the Wicked, Deluder of the Minds of People, the Bhairavi Who' pegs the tongue, Conqueror of all Mantra, Cause of Accomplishment in Knowledge, Wealth, all Good Fortune, Long Life, Sons, Daughters, Sovereignty Giver of Inner Happiness, giving Freedom from Fever, Cheerfulness, Victory on Earth. Obeisance and Obeisance to You.' Having done this act of recitation, O Parameshvari, I am the seizer and punisher of the wicked. This Sacred and Reliable Hymn is renowned throughout the Three Worlds. One should never give this to those who are not devoted to the guru. One should meditate on she who has two arms, wears yellow garments, with three eyes, a body of effulgence, holding in her hands chisel and hammer, the Bagalamukhi. The Ten Mahavidyas are known as Wisdom Goddesses. The spectrum of these ten goddesses covers the whole range of feminine divinity, encompassing horrific goddess's at one end, to the ravishingly beautiful at the other. Mahavidya means (Maha - great; vidya - knowledge) Goddesses of great knowledge. These Goddesses are: Kali the Eternal Night Tara the Compassionate Goddess Shodashi the Goddess who is Sixteen Years Old Bhuvaneshvari the Creator of the World Chinnamasta the Goddess who cuts off her Own Head Bhairavi the Goddess of Decay Dhumawati the Goddess who widows Herself Bagalamukhi the Goddess who seizes the Tongue Matangi the Goddess who Loves Pollution Kamala the Last but Not the Least Click here to buy DasaMahavidya Yantra / Ten Mahavidyas Yantras Bhairavi Tripur Sundari Kaali Bagalamukhi Tara Birth of Das Mahavidyas Once during their numerous love games, things got out of hand between Shiva and Parvati. What had started in jest turned into a serious matter with an incensed Shiva threatening to walk out on Parvati. No amount of coaxing or cajoling by Parvati could reverse matters. Left with no choice, Parvati multiplied herself into ten different forms for each of the ten directions. Thus however hard Shiva might try to escape from his beloved Parvati, he would find her standing as a guardian, guarding all escape routes. Each of the Devi's manifested forms made Shiva realize essential truths, made him aware of the eternal nature of their mutual love and most significantly established for always in the cannons of Indian thought the Goddess's superiority over her male counterpart. Not that Shiva in any way felt belittled by this awareness, only spiritually awakened. This is true as much for this Great Lord as for us ordinary mortals. Befittingly thus they are referred to as the Great Goddess's of Wisdom, known in Sanskrit as the Mahavidyas. Indeed in the process of spiritual learning the Goddess is the muse who guides and inspires us. She is the high priestess who unfolds the inner truths. Bhuvaneshwari Dhumavati Chinnmasta Matangi Kamla Click here to buy DusMahavidya Yantras / Ten Mahavidyas Yantra A Brief about the Das Mahavidyas Kali - the Eternal Night Kali is mentioned as the first amongst the Mahavidyas. Black as the night (ratri) she has a terrible and horrific appearance. The word 'ratri' means "to give," and is taken to mean "the giver" of bliss, of peace of happiness. Read Kali Mantra Tara - the Compassionate Goddess Literally the word 'tara' means a star. Thus Tara is said to be the star of our aspiration, the muse who guides us along the creative path. Read Tara Mantra Shodashi - the Goddess who is Sixteen Years Old The word 'Shodashi' literally means sixteen in Sanskrit. She is thus visualized as sweet girl of sixteen. In human life sixteen years represent the age of accomplished perfection after which decline sets in. This girl of sixteen rules over all that is perfect, complete, beautiful. Read Shodashi Mantra Bhuvaneshvari - the Creator of the World The beauty and attractiveness of Bhuvaneshwari may be understood as an affirmation of the physical world, the rhythms of creation, maintenance and destruction, even the hankerings and sufferings of the human condition is nothing but Bhuvaneshvari's play, her exhilarating, joyous sport. Read Bhuvaneshwari Mantra Chinnamasta - the Goddess who cuts off her Own Head The image of Chinnamasta is a composite one, conveying reality as an amalgamation of sex, death, creation, destruction and regeneration. It is stunning representation of the fact that life, sex, and death are an intrinsic part of the grand unified scheme that makes up the manifested universe. Read Chinnmasta Mantra Bhairavi - the Goddess of Decay Bhairavi embodies the principle of destruction and arises or becomes present when the body declines and decays. She is an ever-present goddess who manifests herself in, and embodies, the destructive aspects of the world. Destruction, however, is not always negative, creation cannot continue without it. Read Bhairavi Mantra Dhumawati - the Goddess who widows Herself she is the embodiment of "unsatisfied desires." Her status as a widow itself is curious. She makes herself one by swallowing Shiva, an act of self-assertion, and perhaps independence. Read Dhumavati Mantra Bagalamukhi - the Goddess who seizes the Tongue The pulling of the demon's tongue by Bagalamukhi is both unique and significant. Tongue, the organ of speech and taste, is often regarded as a lying entity, concealing what is in the mind. The Bible frequently mentions the tongue as an organ of mischief, vanity and deceitfulness. The wrenching of the demon's tongue is therefore symbolic of the Goddess removing what is in essentiality a perpetrator of evil. Read Bagalamukhi Mantra Matangi - the Goddess who Loves Pollution Texts describing her worship specify that devotees should offer her uccishtha (leftover food) with their hands and mouths stained with leftover food; that is, worshippers should be in a state of pollution, having eaten and not washed. This is a dramatic reversal of the usual protocols. Read Matangi Mantra Kamala - the Last but Not the Least The name Kamala means "she of the lotus" and is a common epithet of Goddess Lakshmi. Lakshmi is linked with three important and interrelated themes: prosperity and wealth, fertility and crops, and good luck during the coming year. Read Kamala Mantra Worship of Das Mahavidyas Das Mahavidya Yantra In their strong associations with death, violence, pollution, and despised marginal social roles, they call into question such normative social "goods" as worldly comfort, security, respect, and honor. The worship of these goddesses suggests that the devotee experiences a refreshing and liberating spirituality in all that is forbidden by established social orders. The central aim here is to stretch one's consciousness beyond the conventional, to break away from approved social norms, roles, and expectations. By subverting, mocking, or rejecting conventional social norms, the adept seeks to liberate his or her consciousness from the inherited, imposed, and probably inhibiting categories of proper and improper, good and bad, polluted and pure. Living one's life according to rules of purity and pollution and caste and class that dictate how, where, and exactly in what manner every bodily function may be exercised, and which people one may, or may not, interact with socially, can create a sense of imprisonment from which one might long to escape. Perhaps the more marginal, bizarre, "outsider" goddesses among the Mahavidyas facilitate this escape. By identifying with the forbidden or the marginalized, an adept may acquire a new and refreshing perspective on the cage of respectability and predictability. Indeed a mystical adventure, without the experience of which, any spiritual quest would remain incomplete.