Vagvadini Query

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Pranamam Sreeramagaru,With due respect my Guru, I wanted to ask you a question.Vada vada vagvadini svaha....has been affixed to many mantras. Itwould be very kind of you if you could put some light to it.And also the significance and difference between "Vagadhishwari"and "Vagvadini", as both represents speech.Thank youMay Amma Tulurvanavasini shower her bountless love on you!Vivek

 

 

Dear Vivek,

 

Thankyou for your kind words.

 

 

 

vAcam vadatIti vAgvAdinI, kAcchidEvatA tadrUpAvA.

vAcam vAdayatIti vA

 

Thus says BhAskararAyA in soUbhAgya-BhAskarabhAshyam(this nAmA comes as the 350th name in lalitA sahasranAmam):

 

vAgvAdinI functions in 2 forms: 1. To make speech flow

2. To speak Herself on the toungues of the aspirant

 

She is a devatA-swarUpinI.She is the upAngadevatA of mantrinI devI in the srividyA pantheon of deities.

 

Her dhyAnA is given thus: " May that bhArathI protect us who is sitting on a white lotus,who has a writing instrument and a book in her two hands, whose body is lustrous white, whose coronet is decked with the face of the moon and who dispels all fears of samsara"

 

In tripurAsidhAntA it is given thus: "sarves'Am ca svabhakthAnAm vAdarUpEna sarvadA,sthirathA vAchi vikhyAthA lOkE vAgvAdinItisA"

 

"As she always abides in the form of speech on the tongue of all her devotees, she is known in the world as vAgvAdinI"

 

 

 

s'ri dEvi out of love for Her devotees gives this saktI as a varaprasAdam and the above stanza hints at that especially in a setting of a debate when this devata starts dancing on the toungue of the aspirant and gives him more vAk-s'akti.This devatA is an anugrahA devatA and not a nigrahA devatA as say nakulesvarI devI.

 

In laghu stavam it is given thus:

"s'abdAnAm jananI tvamEva bhuvanE vAgvAdinItyuchyatE ithi laghu stavEti"

 

This s'akti also gives the s'abdOcccharanA-s'akti for proper recitation of mantras and riks.

 

 

 

chintAmanI gruhA diagram(Abode of s'rI lalitA parames'varI devI)

 

In the chintAmanI vivaranA as abridged and given in nityotsavam.She takes the form of mrutyunjayaparA s'aktI in the west side of the lion throne of lalitAmbikA devI.Dwelling in the centre of the Kadamba Forest, she holds a book in her left hand, and in her right a rosary. She is as white as a dazzling jasmine.

 

 

 

Also s'rividyA mahAganapati sahasranAma contains a guptA (secretive practice) called jihvasimhAsini embedded in it.This is a combination of mahAganaptI and vAgvAdinI s'aktIs.

 

kIrtyamAnaM yasya nAma jihvAsiMhAsanasthitam |dadAti puruShArthAn sa jihvAsimhAsanaprabhuH ||

 

The tongue of a Sadhaka is like a throne on which one should seat the King – which is any of the divine names of Mahaganapati listed in the Sahasranama (or the entire Sahasranama which is a mAlA mantra).Here vAgvAdinI takes the form of anga-devatA of uccHista mahAganapatI(referred by some as utkrustA mahAganapatI).

 

Also, the following Vidyas are said to grant complete Siddhi in the age of Kali Yuga when duly received from Sadguru:

 

kAlI nIlA mahAdurgA tvaritA ChinnamastakA |vAgvAdinI chAnnapUrNA tathA pratya~NgirA punaH ||kAmAkhyA vashinI bAlA mAta~NgI vindhyavAsinI |ityAdyA paramA vidyAH sadA pUrNAphalapradAH ||

 

In this if you notice vAgvAdinI vidyA is mentioned as the 6th in th order.

 

She is also treated as an anga vidyA for mAtangI, I had mentioned it in one earlier posting too:

 

mAtaNgyA siddhamAta~NgI nakulI cha saraswatI |mAta~NgI pAdukA devi laghushyAmA cha kAminI ||vIrabhadro mata~Ngashcha pramadA mohinI parA |bhogesgayakShaH samprokto devi guptatamo manuH ||pulindinI bhairavashcha ucChiShTagaNapastathA |pishAchagaNapo devi ucChiShTabhairavo.aparaH ||mahAvashyakarI ratnavidyA vAgvAdinI tathA |mahAmnadhumatI devi tathA karNasuyakshiNI ||ekavIrA cha tvaritA ghaNTAkarNo nishAcharaH |aghoraH kullukAnAM cha pa~nchakaM parikIrtitam ||

 

There is also a 32 dIkshA regimen for srividyA (32 forms of mantrA initiation pattern) and in this too vAgvadinI dIkshA forms an integral component.

 

 

 

In Srividya, there are three chief mUla mantras: bAlA, panchadashI and Shodashi. bAlA mantra is revealed by the name tryaksharI.

 

The individual bIjas of the mantra are revealed by the names vAgadhIshwarI, klImkAri and parA. panchadashI is revealed by the names: shrImadvAgbhavakUTaikaswarUpamukhapankaja, kaNThAdhaHkaTiparyantamadhyakUTaswarUpiNi, shaktikUTaikatApannakaTyadhobhAgadhAriNI, mUlamantrAtmika and mUlakUTatrayakalevarA.

 

 

 

vAgadhIshwarI refers to Goddess sarasvatI devI here in the aprakata form too.vAgadhIshwarI and vAgvAdinI are not to be used synonymously as the function and stature of the deity differs, while the former is a powerful s'rividyA form of sarasvatI devI, the later represents the upAnga devatA of mantrinI.

 

There is also a Carnatic rAga by the same name: vAgadhIshwarI rAgam and here it represents Goddess sarasvatI.

 

 

Oh! vAgvAdinI whatever iota of mercy I got, and whatever bit of expression thereby, that I offer at your feet, so that your worship as well as your adornment be through you and with what you yourself have given!

 

 

 

Yours yogically,

 

 

Shreeram Balijepalli

 

 

 

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