Our Devi of the Week: SARVAMBIKESHA

[Guest guest]

I seek constant refuge in Sarvambikesha,

Who has a complexion like that of bandhooka and gold;

Who carries in three hands a beautiful rosary of aksha beads,

A noose and a goad,

While holding the other hand in the mudra of conferring boons;

Who wears the crescent moon as an ornament,

Who has three eyes.

 

The term "Sarvambikesha" is made up of three Sanskrit terms: "Sarva"

= Complete; Ambika = Mother; Isha = Deity.

 

So the Devi form called Sarvambikesha refers to Her status as the

Complete Deity from whom arise both the Feminine and the Masculine

forms of Divinity.

 

When Her complexion is compared to a golden bandooka flower (Lat.,

pentapetes phoenica), the reference is to the famous incident in

which Shiva teased His wife, Parvati, by calling Her dark. Thereupon,

Parvati shed Her darkness (in the form of Kali), and revealed Herself

as glowing with the blinding radiance of heavenly gold.

 

Devi/Parvati in Her form as Sarvambikesha is shown in the Group

picture seated in padmaasana (the lotus posture), upon a lotus, in an

idyllic natural landscape.

 

Her instruments, as always, are spiritually symbolic, and – in this

all-encompassing form – stripped down to the most essential items:

 

The Rosary: Akshamala means, literally, a "Garland of Letters." Aksha

refers to the Sanskrit alphabet, Devanagari – from a to ksha, you

see – which contains all the mantras. Hence the rosary symbolizes

Devi's governance over Shabd Brahman, the Divine Word.

 

The Noose: This is the Ashapasham; that is, the noose of worldly

attachments and desires, which the Divine Mother, by Her grace, both

creates and destroys. Hence, Devi is sometimes called Pashantri, i.e.

She who destroys pashas or bonds; and thus grants Her devotees moksha

or liberation.

 

The Goad: The goad, fashioned after the tool once used in India to

prod elephants along in a royal procession, symbolizes Devi's wrath,

to spur Her devotees toward the right conduct that leads us to Her

feet. Thus does the Lalita Sahasrama refer to Devi

as "Krodhakaarankusojjvala" – She who shines with a goad in Her hand.

 

Despite the greatness of Her conception – basically, Devi as

Everything – Sarvambikesha is not a widely known form of Devi. The

more common Devi in this role is Adi ParaShakti, who may be

considered – for all practical purposes – as synonymous with

Sarvambikesha. One devoted Shaktha suggested to me that Adi

ParaShakthi, who brandishes a sword and rides a lion, is the more

militant aspect of the Complete Goddess, while Sarvambikesha is the

more beneficent, or homely, aspect. I think that sounds right.

 

Can any other members shed further light on this extraordinary Devi

form?

 

Aum Maatangyai Namahe