'O yea Devi, who as energy pervades the entire cosmos, we make to Thee our salutations, over and over we salute Thee.' It is thus that the Uttar Charita (verse 18) invokes Mahadevi, the presiding deity of the entire cosmos. Uttar Charita and several other texts - Markandeya Purana, Mahabharata etc. contemplate Mahadevi as the all pervading primeval energy which is the dynamic factor of the cosmos and operates in all things, manifest or unmanifest. She is the manifest nature materially present and is at the same time the absolute consciousness, the thinking mind, the universal intellect and the controller of senses.
This all pervading energy, in one of her many 'tantrika' innovations, has been conceived, as here in this miniature, as five-headed and ten-armed Devi who has her four further manifestations flanking on all four sides. Her five heads guard all four directions and the sky above. The multiplicity of her operative dynamism has been defined by her ten hands. This deity form is only positive. She has not been conceived with the object of eliminating anyone or anything. She has not been, hence, armed with weapons or other attributes for the deity is not required to perform any specific thing. She only manifests and thereby things take effect and the creative process completes. She thus performs only by manifesting.
Graphics are quite significant in 'tantra' as these graphic formations identify and regulate the course of energy and intellect. These formations accelerate both, the energy and intellect, but do not allow to let them flow out. Lotus, with multiple petals - in one of its kinds a thousand, is for them the highest manifestation of graphic formations. It not only kindles energy and accelerates intellect but also links them to three worlds and various cosmic elements - water, earth and ether. This Devi formation is a synthesis of such 'tantrika' innovations. The earth has been conceived as a multi-petal lotus constituting various planes of existence. The presiding deity-form has a central position whereas her other manifestations command different direction. Clad in gold the deity is the giver of wealth and prosperity. The yellow symbolises spiritual elevation. The red graphic formation stands for the course of energy seeking both, wealth and prosperity and spiritual elevation. The deity, as conceived here, thus conquers for the 'tantra-sadhaka' the kingdom of the world, that is, all that one may desire now and now after.
This description by Prof. P.C. Jain and Dr Daljeet. Prof. Jain specializes on the aesthetics of ancient Indian literature. Dr Daljeet is the chief curator of the Visual Arts Gallery at the National Museum of India, New Delhi. They have both collaborated on numerous books on Indian art and culture.
Of Related Interest:
Mahakali (Miniature Painting On Paper)
Mahalakshmi (Miniature Painting On Paper)
Every Woman a Goddess: The Ideals of Indian Art (Article)
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