Durga Bhakti Tarangini

  Śrīyantra in Kāmākṣī Temple  विश्वकारणनेत्राढ्यां महात्रिपुरसुन्दरीम्।  बन्धकासुरसंहन्त्रीं कामाक्षीं तां भजेऽम् ॥ Introduction:—  Brahmā is worshipping Śrīyantra  The Kāmākṣī Temple of Kāñcīpuram is one of the fifty-one Śaktipīṭhas. As stated in the Pīṭhas­tava of the Yoginīhṛdaya: “आम्रातकेश्वरमेकाम्रं त्रिस्रोतं कामकोट्टकम्” According to the Lalitopākhyāna, Vāmakeśvarīmata, and other authoritative texts, this is the twelfth of the fifty-one Pīṭhas. Kāñcīpuram (काञ्चीपुरम)—also known as Kāmakoṭa (कामकोट)—is the central seat of Dakṣiṇī Śrīvidyā (Southern Tripurā tradition). The Lalitopākhyāna of the Brahmāṇḍa Purāṇa, the Śrīvidyā Khaṇḍa of the Mārkaṇḍeya Purāṇa, and the Kāñcīpura Māhātmya of the Skanda Purāṇa all extol the sanctity and spiritual grandeur of this sacred city. Within the precincts of the Kāmākṣī Temple are numerous revered shrines and sacred spots, such as the Gāyatrī Maṇḍapa (गायत्री मण्डप), Kṣetrāṅgī/Pralayavardhinī Durgā (क्षेत्राङ्गी/प्रलयव...

  Eruṇḍī Śaktipīṭha  Introduction:—  Following the Pīṭha lists of the Āgamas, Eruṇḍī (एरुण्डी) is considered one of the sacred seats of the Śaktipīṭhas. In pursuance of 51 Śaktipīṭhas lists of Yoginīhṛdaya Tantra, Lalitopākhyāna, Meru Tantra and other texts, it is addressed as Kāleśvara Pīṭha (कालेश्वर पीठ). But on the other hand, Skanda Purāṇa, Manthānabhairava Tantra, Ambāmata Saṃhitā etc used 'Eruṇḍī'(एरुण्डी) or 'Airuṇḍī'(ऐरुण्डी) term of this sacred seat of Ādyāśakti.  Location:—  Eruṇḍī Śaktipīṭha is situated on the northern bank of the river Narmadā. The Skanda Purāṇa described this,  ब्रह्महत्यायुतश्चासीदुत्तरे नर्मदातटे । धुनितं तु यतो राजन्वृषेण धर्ममूर्तिना ॥ १० ॥ तत्र धौतेश्वरीं देवीं स्थापितां वृषभेण तु । ददर्श भगवाञ्छम्भुः सर्वदैवतपूजिताम् ॥ ११ ॥  [[ Reference:— Skanda Purāṇa: Revā Khaṇḍa : Chapter 184]]  Possessing the sin of Viriñci-slaughter, he remained on the northern bank of Narmadā. There the bull in the form of piety shook of...

  Mahākāla and Bhairavopāsanā Introduction:—  Śiva is Mahākāla (महाकाल), beyond of time. He's the consort of Mahākālī (महाकाली) or Kālasaṅkarṣiṇī (कालसङ्कर्षिणी).  The Parādevīrahasya Tantra of Rudrayāmala says,  "कालिकाया महाकालः सुमुख्या अमृतेश्वरः।  विश्वनाथस्तु पार्वत्या राज्ञ्या भूतेश्वरः शिवः ॥"  [[ Parādevīrahasya Tantra: Śiva Paṭala]]  Lord Śiva manifests himself as Mahākāla for being the husband of Kālikā, Amṛteśvara for Sumukhī, Viśvanātha for Pārvatī and Bhūteśvara for Rājñī Kṣīrabhavānī.  The Jālandhara Māhātmya states,  कालिकां रामजयदां प्रणमामि शिवप्रियाम् । मुण्डमालान्वितां मुण्डहस्तां खड्गसमन्विताम् ॥ १॥  महाकालप्रियां कालीं तां नमामि अखण्डिताम् ।  शवारूढां जगद्वन्द्यां शुम्भाद्यासुरघातिकाम् ॥ २॥  The Rudrayāmala Āgama has a separate section dedicated to lord Mahākāla. It is Mahākāla Pañcāṅga (महाकाल पञ्चाङ्ग).  Today is the auspicious date of Mahākāla's appearance. Ācārya Rāmatoṣaṇa Vidyālaṅkāra on his Prā...

 "The concept of Śivasvādhīnavallabhā"  शिवस्वाधीनवल्लभा तत्त्व  Introduction:—  The Lalitā Sahasranāma (hymn of the thousand names of Goddess Lalitāsundarī) mentioned a name — Śivasvādhīnavallabhā (शिवस्वाधीनवल्लभा).  But now-a-days, some "extreme feminist" or male-hater; Śākta masked Smārta, Vaiṣṇava; Khecarānnavādins are misusing this term. Omitting the "Śiva" term, they only use "Svādhīnavallabhā" term. A few years ago, a so called jagatguru of Jaḍabrahmavāda sect claimed Ādyāśakti to be the wife of all Masculine deities. By using his quotation or concept, some Khecarānnavādins are inputting their sectarian Goddess-fanatics in the Śāktadharma. As a result, their valueless posts have made Ādyāparāśakti as Nagaravadhū or prostitute. Svādhīnavallabhā doesn't mean about the polygamy. Let's see through our honourable Śākta Ācāryas, Śākta texts and other historical evidences .  Etymology:—  The term Śivasvādhīnavallabhā (शिवस्वाधीनवल्लभा) c...