Parvati : Mother of Tridevis
Pārvatī : Tridevī-Prasavinī (Mother of Tridevis)
Introduction:-
Śaktism is dedicated to Ādi Parāśakti. She is beyond of 36 tattvas and Tridevis. Ādi Parāśakti takes various forms like Kālikā, Sundarī, Pārvatī etc. Aa per the 36 theories of Śākta philosophy, Ādi Parāśakti and Paramśiva(actually they are one) are beyond of 36 tattvas. They created tridevas and tridevis for creation, preservation and destruction. Some hypocrite people are claiming that Goddess Pārvatī belongs to Tridevis. So she is just an Amśa (portion) of Ādi Parāśakti. Let's see the Śāstras.
Mahāpurāṇas proof :-
Almost all of us know that Sadāśiva is different from Rudra of Tridevas. Let's see the texts again,
य एकः शाश्वतो देवो ब्रह्मवंद्यः सदाशिवः । त्रिलोचनो गुणाधारो गुणातीतोऽक्षरोव्ययः ॥ ३ ॥ सिसृक्षा तस्य जाताथ वीक्ष्यात्मस्थं गुणत्रयम् । वेदत्रयमिदं ज्ञेयं गुणत्रयमिदं हि यत् ॥ ४ ॥ पृथक्कृत्वात्मनस्तात तत्रस्थानं विभज्य च । दक्षिणांगेसृजत्पुत्रं ब्रह्माणं वामतो हरिम् ॥ ५ ॥ पृष्ठदेशे महेशानं त्रीन्पुत्रानसृजद्विभुः । जातमात्रास्त्रयो देवा ब्रह्मविष्णुमहेश्वराः ॥ ६ ॥
~ Padma Mahāpurāṇa : Pātālakhaṇḍa : 108 Chapter
That only Sadāśiva is eternal (who can not be destroyed ). He is worshipped as Parabrahma, trilochana, trigunadhari, trigunatit, Akshara (akshara Brahmasvarupa) and avyaya. He divides himself into three parts of his own will. He created Brahmā as his son from his southern (right) side, Śrīhari from his left side and Maheśvara (i.e. Rudra) from his lower side. In this way, the three sons of Sadāśiva :- Brahmā, Viṣṇu and Maheśvara came to be known as Trideva.
Sadāśiva Uvāca:
प्रलयस्थितिसर्गाणां कर्ताहं सगुणोऽगुणः । परब्रह्म निर्विकारी सच्चिदानन्दलक्षणः ॥ २७
त्रिधा भिन्नो ह्यहं विष्णो ब्रह्मविष्णुहराख्यया। सर्गरक्षालयगुणैर्निष्कलोऽहं सदा हरे ॥ २८
[[Reference:- Śiva Purāṇa: Rudra Saṃhitā ( Sṛṣṭi Khaṇḍa) : Chapter 9 ]]
Meaning:
Sadāśiva said that - I am the doer of creation, preservation and destruction. He is Parabrahma Paramātma.
O Vishnu! By the distinction of the qualities of creation, preservation and annihilation, I am divided into three forms, bearing the names of Brahmā, Viṣṇu and Rudra. O Hare! I am in reality always pure.
He more said,
प्रकटीभविता लोके नाम्ना रुद्रः प्रकीर्तितः ॥मदंशात्तस्य सामर्थ्य न्यूनं नैव भविष्यति।
Rudra ( Sadāśiva's Amśa) will be famous after his birth. His portion Rudra's energy can't be less than other Devas (Viṣṇu and Brahmā).
So, here it is proven that Sadāśiva is the Father of Tridevas. Rudra of Tridevas is just a Līlāvigraha of Sadāśiva. That's why Sadāśiva can also be addressed as Rudra but he is different from the Rudra of Tridevas.
Then what is the Iconography of Sadāśiva?
Sadāśiva Dhyāna from Mahānirvāṇa Tantra :-
ध्यायेत् सदाशिवं शान्तं चन्द्रकोटिसमप्रभम् । व्याघ्रचर्मपरीधानं नागयज्ञोपवीतिनम् ॥
विभूतिलिप्तसर्वाङ्गं नागालङ्कारभूषितम् । धूम्रपीतारुणश्वेतरक्तैः पञ्चभिराननैः ॥
युक्तं त्रिनयनं विभ्रज्जटाजूटधरं विभुम् ।गङ्गाधरं दशभुजं शशिशोभितमस्तकम् ॥
कपालं पावकं पाशं पिनाकं परशुं करैः । वामैर्द्दधानं दक्षैश्च शूलं वज्राङ्कुशं शरम् ॥
वरञ्च बिभ्रतं सव्वैर्देवैर्मुनिवरैः स्तुतम् । परमानन्दसन्दोहोल्छसत्कुटिललोचनम् ॥
हिमकुन्देन्दुसङ्काशं वृषासनविराजितम् । पग्तिः सिद्धगन्धर्वैरप्सरोभिरहर्निशम् ॥
गीयमानं उमाकान्तं एकान्तशरणप्रियम् ।
[[Reference: Mahānirvāṇa Tantra : 14th Ullāsa ]]
Meaning:-
Salutions to Lord Sadāśiva who is calm and radiant like a crore of moons. He is dressed in tiger skin and he is wearing snake as Yajñopavīta (Juneau). He is adorned with holy ashes and serpents. He is beautiful having five faces - smoky, yellow, red (as sun), white and bloody red in colour. He has three eyes, matted hair and he is omnipresent. Goddess Gaṅgā is situated on his matted hair. He has ten hands. He is holding cresent moon on his head. He is holding Kapāla (scull), Pāvaka (fire), Pāśa (rope), Pināka (one type of bow), Paraśu (axe) in his five left hands. He holds Śūla (Trident), Vajra (thunderbolt) , Aṃkuśa (elephant goad), Bāṇa (arrow) and Vara Mudrā in his five right hands. His crooked eyes are delighted in the group of ecstasy. His glow is as white as snow, Kunda and the moon. He is seated on a bull. Around him, Siddhas, Gandharvas and Apsarās are singing his praises day and night. Sadāśiva , the husband of Goddess Umā is very dear to those who seek refuge of him.
So, Mahānirvāṇa Tantra directly said that Goddess Umā or Pārvatī is the wife of Sadāśiva. Many texts mentioned her as Manonmanī. The Śrīmatottara Tantra says: “O fair lady, thus Śrīnātha sports in the Circle of the Void (śūnyamaṇḍala) and (so does) Kubjikā, the mother of Kula who is Kuṇḍalī by name. She is the will, the goddess who is Mind Beyond Mind (manonmanī) and her form is the Point (bindurūpā). That energy is called Sahajā (the Innate) and is (the state of) oneness with Śiva”.
Goddess Manonmanī has various iconographies. Sometime she is shown as Aṣtabhūjā (8 handed), sometime she is Dvibhūjā (2 handed) etc. Her Dvibhūjā Dhyāna from Śiva Purāṇa is below:-
प्रफुल्लोत्पलपत्राभां विस्तीर्णायतलोचनाम् । पूर्णचन्द्राभवदनां नीलकुञ्चितमूर्धजाम् ॥
नीलोत्पलदलप्रख्यां चन्द्रार्धकृतशेखराम् । अतिवृत्तघनोत्तुङ्गस्निग्धपीनपयोधराम् ॥
तनुमध्यां पृथुश्रोणीं पीतसूक्ष्मतराम्बराम् । सर्वाभरणसम्पन्नां ललाटतिलकोज्ज्वलाम् ॥
विचित्रपुष्पसंकीर्णकेशपाशोपशोभिताम् । सर्वतोऽनुगुणाकारां किञ्चिल्लज्जानताननाम् ॥
हेमारविन्दं विलसद्दधानां दक्षिणे करे। चण्डवच्चामरं हस्ते न्यस्यासीनां सुखासने ॥
[[ Reference:- Śiva Purāṇa : Kailāśa Saṃhitā : 7th chapter]]
The same chapter tells Gaurī is another name of Manonmanī.
"एवं ध्यात्वाथ मद्वामभागे त्वां च मनोन्मनीम्। गौरीमिमाय मन्त्रेण प्रणवाद्येन भक्तितः ॥"
More clearly, the Kālikāpurāṇa described same goddess on the name of Pārvatī.
उमायाः सौम्यमूर्तेस्तु मन्त्रं त्वं शृणु भैरव ।
Her dhyāna :-
सुवर्णसदृशीं गौरीं भुजद्वयसमन्विताम् । नीलारविन्दं वामेन पाणिना बिभ्रतीं सदा ।। ४३ ।।
शुक्लं तु चामरं धृत्वा भर्गस्याङ्गेऽथ दक्षिणे । विन्यस्य दक्षिणं हस्तं तिष्ठन्तीं परिचिन्तयेत् ।।४४।।
[[ Reference:- Kālikā Purāṇa: 61 chapter]]
The Umā Devī Stotra of Umā Devī Śaktipīṭha (Baramulla, Kashmir) states the same dhyāna.
सुवर्णसदृशीं गौरीं भुजद्वयसमन्विताम्, नीलारविन्दं वामेन पाणिना बिभ्रतीं सदा । सशुक्लं चामरं धृत्वा पाणौ तु दक्षिणे तथा, सुमुखी वरदां देवीं तिष्टन्तीं परिचिन्तयेत् ॥
Meaning:-
Let us meditate on the sweet face of Mother Umā of golden hue,
having two arms with white 'Chāmar' in her right hand and blue
lotus in her left, and always grant boons to deserving devotees.
Kālikāpurāṇa described this dhyāna of Pārvatī after being fair skinned while Śiva Purāṇa described her iconography before releasing dark skin cells. But both of the dhyānas of Śiva Purāṇa and Kālikā Purāṇa are same . It proofs that Pārvatī is Manonmanī, the mother of tridevas.
More Ślokas from other Purāṇas :-
ब्रह्मजन्मा हरेर्मूर्तिर्ब्रह्मविष्णुशिवात्मिका ।
ब्रह्मेशविष्णुजननी ब्रह्माख्या ब्रह्मसंश्रया ॥ २४॥
- Pārvatī Sahasranāma : Kūrma Mahāpurāṇa
लक्ष्म्यादिशक्तिजननी शक्तिचक्रप्रवर्तिका ।
त्रिशक्तिजननी जन्या षडूर्मिपरिवर्जिता ॥ १७५॥
- Devī Sahasranāma: Kūrma Mahāpurāṇa
Goddess Pārvatī is addressed as the mother of three Śaktis ( Lakṣmī, Sarasvatī and Rudrāṇī) by Himavāna.
त्रिशक्तिजननी जन्या षट्सूत्रपरिवर्णिता ॥ ११५॥
- Pārvatī Sahasranāma : Skanda Purāṇa
Pārvatī or Gaṇeśajananī Jayadurgā Sahasranāma Stotra of Skanda Purāṇa also addresses her as Triśaktijananī.
Then who is Rudra of Tridevas ? And who is the consort of Rudra ( Trideva)?
Here is the description of Liṅga Mahāpurāṇa.
लोहितोऽभूत्स्वयं नीलः शिवस्य हृदयोद्भवः ॥ २५ वह्वेश्चैव तु संयोगात्प्रकृत्या पुरुषः प्रभुः । नीलश्च लोहितश्चैव यतः कालाकृतिः पुमान् ॥ २६ नीललोहित इत्युक्तस्तेन देवेन वै प्रभुः ।
[[ Reference:- Liṅga Mahāpurāṇa : Pūrva Bhāga : Chapter 41]]
Rudra who born of the heart of Śiva, was originally blue, but became red coming in contact with fire. Because the Puruşa was both blue (nīla) and red (lohita) resembling the form of Kāla - the god of death, he came to be known as Nīla- lohita.
Explanation of Durgā Saptaśatī or Śrī Śrī Caṇḍī :-
By quoting the Prādhānika Rahasya (प्राधानिक रहस्य) of Śrī Śrī Caṇḍī (श्रीश्रीचण्डी) , some people are claiming that Pārvatī is not Ādi Parāśakti. But it is merely a misconception. At the starting of Durgā Saptaśatī, we can see 4 Dhyānas of Goddess Caṇḍī describing her 4 iconographies. First Dhyāna is dedicated to Goddess Bhairavī, the second Dhyāna describes Gaurī, the third describes Siddha Lakṣmī and fourth mentions Bagalāmukhī.
The second Dhyāna is below:-
🌺 Pārvatī Dhyāna from Śrī Śrī Caṇḍī or Durgā Saptaśatī 🌺
कालीं रत्न-निबद्ध-नूपुर-लसत्-पादामबुजामिष्टदां
काञ्ची रत्नदुकूलहारललितां नीलां त्रिनेत्रोज्ज्वलाम् ।
शूलाद्यस्त्रसहस्रमण्डितभुजां मुक्त पीनस्तनीं
आबद्धामृतरश्मिरत्नमुकुटां वन्दे महेशप्रियाम् ৷৷
[[ Pārvatī's Dhyāna in 'Shrishrichandi', Udbhodhan karyalaya Publisher (1992) ]]
Meaning :-
The mother goddess Kālī graces with jeweled nupūras on her lotus feet, bestowing blessings upon her devotees. Adorned in a kāncī belt and matching necklace studded with precious gems, her vibrant blue form is radiant. She has three luminous eyes and her thousand hands wield gleaming weapons, including the Śūla that vanquishes evil. Her nurturing bosom reflects her boundless maternal love, while the divine nectar flows eternally from her radiant ratnamukuta. Revered as Śiva's beloved, she embodies divine grace and power. There is no difference between Caṇḍikā with Pārvatī because the Tripurā Rahasya mentioned her as the Slayer of Śumbha (Mahāsarasvatī killed Śumbha) in Gaurī (Pārvatī) Śatanāma Stotra.
शिवप्रिया शिवाङ्कस्था शोभना शुम्भनाशिनी ॥ १२॥
Brahma Vaivarta Purāṇa describes the same Dhyāna( Thousand handed Pārvatī). But it mentioned Gaurī instead of Kālī.
So, it is proven that Caṇḍikā is none other than Pārvatī. Then who is addressed as Umā in the Prādhānika Rahasya? Let's see,
उमा गौरी सती चण्डी सुन्दरी सुभगा शिवा॥२४॥
The goddess who is mentioned in the Prādhānika Rahasya as "Umā" is a Līlā Vigraha of Pārvatī. She is not the direct form of her. That Līlā Vigraha form is also addressed as Caṇḍī (चण्डी). On the other hand, Mahiṣāsuramardinī Mahālakṣmī is also known as Caṇḍī. Being the Līlā Vigraha, this goddess (who is belonging to three Devīs) can also be addressed as Caṇḍī (चण्डी), Umā (उमा), Satī(सती) etc. Who is the husband of her ?
नीलकण्ठं रक्तबाहुं श्वेताङ्गं चन्द्रशेखरम्।
जनयामास पुरुषं महाकाली सितां स्त्रियम्॥२१॥
स रुद्रः शंकरः स्थाणुः कपर्दी च त्रिलोचनः।
Mahākālī created a male form who has blue throat, red arms, white bodyparts . He is known as Rudra, Śaṅkara, Sthānu, Kapardī and Trilocana.
This iconography doesn't match with Pārvatī's husband Sadāśiva. He is so similar to Nīlalohita Rudra ( son of Sadāśiva according to the Padma Purāṇa, the Liṅga Purāṇa, the Śiva Purāṇa).
विद्याविद्यात्मिकां शुद्धां परब्रह्मस्वरूपिणीम् ।
स्तौमि देवीं जगद्धात्रीं दुर्गां शम्भुप्रियां सदा ॥ ३ ॥
सर्वत्र व्यापिनीं नित्यां निरालम्बां निराकुलाम् ।
त्रिदेवजननीं वन्दे स्थूलस्थूलाभरूपिणीम् ॥ ४ ॥
[[ Reference:- Śiva Purāṇa : Rudra Saṃhitā : Satī Khaṇḍa : 11th Chapter]]
Sadāśiva's wife Manonmanī or Ambikā or Durgā is addressed as the mother of Tridevas here too. She herself is Parabrahm.
Rudrayāmala's Devī Rahasya says,
रात्रिसूक्तं जपेदादौ मध्ये शक्रकृतस्तवं।
नारायणीस्तुतिं पठेदन्ते गिरिजाप्रीतिकरं॥
Reference:- Rudrayāmala Mahātantra's Devī Rahasya
One should recite Rātrisūktam Śakrādistuti and Nārāyaṇīstava for Pārvatī.
Conclusion:-
In Śaktism, the number of the Tattvas is 36. The trinity belongs to 25th Tattva. But Śiva-Śakti tattva are beyond of 36 Tattvas. Pārvatī is also recognized as a Māhāvidyā like Kālī, Tārā etc. She is a Sākāra manifestation of Ādi Parāśakti. So, she can't be compared with any deities which are below 36 Tattvas. Lastly, we can say the definition of a Śākta by quoting,
सदाशिव उवाच
एकोऽहं वै त्वञ्च एक एकमेव प्रभाषते । एवश्व मनसा दुर्गा यो भजेद् हरवल्लभाम् ॥ २२ ॥
पूजयेद् मन्त्रपुष्पैस्तु साधको भुवि मण्डले । स भवेत् साधकस्तत्र स शाक्तः परिकीत्तितः ॥ २३ ॥
[[Reference:- Nīla Sarasvatī Tantra ]]
You (Pārvatī) and me (Sadāśiva) are same. We are one and united. The person who believes Sadāśiva and Śivapatnī Durgā same and worships both of us with Mantras and flowers , is called as a Śākta.
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