Goddess Sharada of Kashmir

 Devī Śāradā or Vidyāvāgeśvarī Kālī 

Introduction:- 

[[ Kashmir Sharada Picture]] 

The region Kashmir (Kāśmīra) is remembered as a place of studying Śāstra from ancient times. There are many Śākta pilgrimage sites or Śaktipīṭhas in Kashmir as it is one of the main region of Śaktism. The Nipātina Saṃhitā describes 22 Śaktipīṭhas of Kashmir. Śāradā Pīṭha is one of the most famous Satī Pīṭha among them. The residing goddess of the Śāradā Pīṭha is Devī Śāradā or Vāgavādinīkālī. That sacred Pīṭha is situated at neelum vally near Neelam river in Kashmir. The goddess Śāradā is a most important deity in the Uttarāmnāya or Kāśmīra Kālīkula. According to the Niruttara Tantra, she is a Mahāvidyā, 

काली नीला महादुर्गा त्वरिता छिन्नमस्तका

वाग्वादिनी चान्नपूर्णा तथा प्रत्यङ्गिरा पुनः ।

कामाख्यावासिनी बाला मातङ्गी शैलवासिनी

इत्याद्याद्या सकला देव्यः कलौ पूर्णफलप्रदाः ॥ 

Here Vāgavādinī is none other than Kāśmīra Śāradā. Thereafter it states about the Mahāvidyās of Kālīkula. Vāgavādinī is referred to be a Mahāvidyā of Kālīkula. 

काली तारा छिन्नमस्ता भुवना महिषमर्दिनी ।

त्रिपुटा त्वरिता दुर्गा विद्या प्रत्यङ्गिरा तथा ।

कालीकुलं समाख्यातं श्रीकुलश्च ततः परम्‌ ॥

Here she is addressed as "Vidyā". Some people think that here Vidyā named Mahāvidyā is Vāṇī, the wife of Brahmā. But it is mere imagining. The true fact , She is Pārvatī who is beyond of 25 Tattvas (Trinity). The Rudrayāmala Mahātantra's Śāradā Sahasranāma Pūrvapīṭhīkā says, 

देवदेवी महाविद्या परतत्त्वैकरूपिणी । 

So, it is now clear that Kāśmīra Śāradā is Mahāvidyā. Śāradā is Sarasvatī. The names "Sarasvatī" and "Śāradā" are umbrella terms. There are many Goddesses who are addressed as "Sarasvatī" or "Śāradā". Instead of Brahmā patnī Sarasvatī, Śveta gaṇeśa's consort is also known as Sarasvatī or Śāradā. Devī Bhāgavata Mahāpurāṇa states about Viṣṇu patnī Sarasvatī too. The Skanda Purāṇa's Dharmāraṇya-khaṇḍa described the story of Brahmā's daughter Sarasvatī. Then who is Mahāvidyā Śāradā? Let's discuss about this — 

Etymology :- 

[[ A 9th century's Śāradā sculpture]] 

Śāradā has two etymologies. They are — 

1) Śāradā :  Śāra means ripen and Dā means giver . Here ripen means fulfilled knowledge. This etymology is used for Vāṇī (wife of Brahmā), Vidyālakṣmī (wife of Viṣṇu) and Mahābiddhi (wife of Gaṇeśa). 

2) Śāradā :  Kāśmīra Śāradā Māhātmya of Bhṛṅgīśa Saṃhitā states, 

शरत्काले यतो देवी पूजिता सर्वजन्तुभिः । ततः प्रोक्ता पुराविद्भिः शारदानामनामतः ॥ 

Meaning  :- The Goddess who is worshipped in the autumn (Śarat kāla), is known as Śāradā. 

We all know that, Goddess Durgā is worshipped in the autumn. That's why Kālikāpurāṇa also addressed Kātyāyanī Durgā as Śāradā. And Devī Bhāgavata Mahāpurāṇa advises to worship Gaṇeśajananī Pārvatī in autumn. Her Pūjā is known as Navarātra. But Brahmā patnī Sarasvatī is worshipped in the Śrī Pañcamī tithi of Māgha month. In Kāśmīra, Goddess Śailaputrī, Goddess Ambikā and Goddess Śāradā are worshipped in the Navarātra. 

Iconography :— 

[[ Vageshwari Sculpture]] 

Likewise other Mahāvidyās, Kāśmīra Śāradā has many Dhyānas or iconographies. Rudrayāmala Mahātantra's Śāradā Paṭala and Devī Rahasya ; Vāgvādinīkālīkalpa of Jayadratha Yāmala Mahātantra, Viśvasāra Tantra, Manthan Bhairava Tantra etcetera texts describe her various Dhyānas. She takes Vāgvādinīkālī (वागेश्वरीकाली) in the morning, Pusatkavāgeśvarī (पुस्तकवागेश्वरी) in the evening and Kulavāgīśvarī (कुलवागेश्वरी) at night. 

पद्माधिरूढां सुसितां त्रिनेत्रां शूलाक्षमाले कमलं च खड्गाम् ।

करैश्चतुर्भिः पतितो वहन्तीं सरस्वतीं सिद्धिकरीं नमामि ॥

[[ Reference : Vāgvādinīkālīkalpa, Jayadratha Yāmala Mahātantra]] 

Meaning :- Goddess Śāradā is sitting on lotus. She has fair complexion skin, one head and three eyes. She holds Trident, Japamālā, Lotus and Sword. She bestows all Siddhis. 

Consort :— 

[[Kulavāgīśvarī and Vijayeśvara in Kulgam]] 

Note that Vāgeśvarī Mahāvidyā is different from Vedic Sarasvatī or Brahmā patnī Vāṇī. Kāśmīra Śāradā's Bīja, Āvaraṇa Devatās, Parivāra Devatās, Mantras are totally different from Vedic Sarasvatī or Śṛṅgerī Śāradā. So, Vāgvādinīkālī's consort is obviously different from Brahmā. The Rudrayāmala Mahātantra states, "शारदाया शिवः शिवः" which means her consort is Lord Śiva. Parādevīrahasya Tantra (परादेवी रहस्य तन्त्र) has stated the same verse. As per these texts, Pārvatī's consort is Viśvanātha. – "विश्वनाथस्तु पार्वत्या राज्ञ्या भूतेश्वरः शिवः ". Śāradā's Upapīṭha form is Vāgeśvarī. RY states, "वागदेव्या विजयेश्वरः" which means Vijayeśvara is her husband. The Dhyāna of Pracaṇḍa Bhairava (Vijayeśvara) in Jayadratha Yāmala mentions, "वागेशीशक्तिसंयुक्तं क्रीडमानं सुविह्वलम्". 

Viśvasāra Tantra, a sacred text of Kālīkula also mentioned the Pūjā description of Mahāvidyā Śāradā. It states, 

अथ वक्ष्ये महेशानि वागीश्वर्यप्रदायिनीम् ।

सरस्वतीं महाविद्यां चतुर्वर्गफलप्रदाम् ॥

Thereafter it says, "नवयौवनसम्पनां स्मितास्यां शिवसुन्दरीम्" and "तत्रस्थां पूजयेद् देवीं वाग्देवीं शिववल्लभाम्". 

In the Bhaviṣya Purāṇa, sage Kaśyapa praised Kāśmīra Śāradā. —

काश्मीरे प्राप्तवान्सोऽपि जगदम्बां सरस्वतीम् ।। तुष्टाव पूजनं कृत्वा रक्तपुष्पैस्त्वथाक्षतैः ।। ६ ।। 

धूपैर्दीपैश्च नैवेद्यैः पुष्पांजलिसमन्वितः।।७।

।। काश्यप उवाच ।। ।।

मातः शंकरदयिते मयि ते करुणा कुतो नास्ति।। भोऽसि त्वं जगदंबा जगतः किं मां बहिर्न यसि ।।८।।

अंब त्वं बहुरूपा हुंकारा धूम्रलोचनं हसि ।। भीमं दुर्गा दैत्यं हत्वा जगतां सुखं नयसि ।। 

[[Reference:- Bhaviṣyapurāṇam /Parva 3 (pratisargaparva)/khaṇḍaḥ 1/Chapter 06]] 

Meaning :- After reaching the temple of Jagadambā Sarasvatī in Kashmir, Sage Kaśyapa prayed to her that O Lord Śiva's wife Śāradā! Mother! Why are you not showing mercy on me. Ambā! You have many forms, by roaring you killed Dhūmralocana and that fierce Durga demon. 

[[ Shiva : Sharada's consort]] 

Her another dhyāna from Ry states, 

"श्री श्रीशैलस्थिता या प्रहसितवदना पार्वती शूलहस्ता" 

Śāradā who dwells in mountain (Śrīśailasthitā), is always with gladly face (Prahasitavadanā). The daughter of mountain (Pārvatī) holds Triśūla (Śūlahastā). 

Not only that, Śāradā Paṭala of Rudrayāmala Tantra mentioned the pūjā description of Śiva (husband of Śāradā). —

अस्य श्रीशिव मन्त्रस्य श्रीभैरवः ऋषिः गायत्रीश्चन्दः श्रीशारदापतिः शिवोदेवता...श्रीशिवसाधने जपे विनियोगः ॥

There the dhyāna of Śāradāpati Śiva is described. 

Salutions to Lord Śiva who is as bright as thousands of suns. His skin complexion is as white as Karpūra. His matted hair is mixture of Red and Pingala colors. He wears snakes as jewelries. A cresent moon is situated on his head. He holds Abhaya, Vara, Khatvāṅga, Kapāla (scull), Śūla (trident) and Cāpa (bow).  

Pīṭhas of Śāradā Devī :— 

Kāśmīra Śāradā is recognised as one of the main deities in Krama system. She has also importance in Trika Śaivism. She has two Pīṭhas (sacred seats) in Kāśmīra. One is Mahāpīṭha and other is Upapīṭha. The Mahāpīṭha is known as Śāradā Pīṭha and the Upapīṭha is named as Kulavāgeśvarī Pīṭha. Śāradā Pīṭha is mentioned in Ambāmata Saṃhitā, Śrīmatottara Tantra, Pīṭha Nyāsa of Śāradā in RY, Manthan Bhairava Tantra, Kāmākhya Tantra and so on. 

काश्मीरे शारदाम् दूतीम् विजयेश्वरसंयुताम् । विद्यापीठेश्वरीम् देवीम् वरदाम् बुद्धिवर्धनीम् ॥ 

[[ Reference :- Ambāmata Saṃhitā, Pīṭha Stava ]] 

Meaning: Goddess Śāradā dwells with her consort Vijayeśvara in Kāśmīra. She is the presiding goddess of Vidyā Pīṭha and she increases wisdom. 

काश्मीरे शारदा देवीं विद्येश्वरसमन्विताम् ।। ५८ ।। विद्यापीठसमोपेतां विद्याज्ञानप्रदायिकाम् ।

[[ Reference : Manthan Bhairava Tantra,  Kumārikā Khaṇḍa: 64 Pīṭha Stotra]] 

Meaning:- Goddess Śāradā dwells with her consort Vidyeśvara in Kāśmīra. She is the presiding goddess of Vidyā Pīṭha and she gives divine knowledge. 

Śāradā's Mahāpīṭha is now situated near the bank of Kṛṣṇagaṅgā (कृष्णगङ्गा) or Neelum river, at shardi in Pak occupied Kashmir. Whereas Kulavāgeśvarī Upapīṭha is located at Kulgram or kulgam in Kashmir . And Vijayeśvara temple is situated at Bijbihara which is just near Kulavāgīśvarī temple. 

There are many misconceptions about her like, 

1) She had a headache and Vaiṣṇava Ācārya Rāmānuja cured it. He taught her Vedas. 

2) Ādi Śaṅkarācārya took her to śṛṅgerī (श्रृंगेरी) and established her. 

These are baseless claims which have no historical evidences. Goddess Śāradā herself is the source of all knowledge . She is beyond of Jīvatattva. And a Śaktipīṭha can not be moved to another place. 

Smārta affects on Śāradā Pīṭha and the Curse of Goddess Śāradā :— 

From 6th to 12th century, Śāradā Pīṭha was famous for Krama philosophy, Kaula rituals and practices, and schools of reading Śāstras. Being a major deity of Kāśmīra Kālīkula, she was used to worship with Vāmācāra, Bali (sacrifice) and other Śākta rituals. Specially sheeps were sacrificed before her. 

Maharṣi Śāṇḍilya(महर्षि शाण्डिल्य), Maharṣi Kaśyapa(महर्षि कश्यप), Ācārya Abhinavgupta (आचार्य अभिनवगुप्त), Ānandakaula (आनन्दकौल), Bharatmuni (भरतमुनि) were her great Sādhakas.

Later Smārtas reached in Kashmir and tried to stop Śākta rituals as they had already done in Kāñcīpuram, Kolhāpura and many other sacred Śākta places. They tried to worship Devī Śāradā with Paśvācāra (पश्वाचार) or Smārtācāra (स्मार्ताचार). Those Jaḍabrahmavādīs (जड़ब्रह्मवादी) Māyāvādīs (मायावादी) drove away Śāktas from there. They observed her as normal Vedic Sarasvatī. As a result, Devī Śāradā became angry on them and left the Śāradā Pīṭha. She also cursed whole Kāśmīra to be trampled by Yavanas. 

ज्ञानप्रदा सतीमाता काश्मीरेतु सरस्वती। 

महाविद्या महामाया भुक्तिमुक्ति प्रदायिनी ॥