The words “bagala” (a distortion of the original sanskrit root “valg??”) and “mukha,” which translate to “bridle” and “face,” respectively, are the roots of the word “bagalamukhi.” Hence, the word refers to a person whose face has the ability to seduce or manipulate. She therefore stands for the goddess’ calming energy.[1] Her identity is translated as “crane faced” in a different perspective. Bagalamukhi wears a yellow outfit and has a golden complexion. Amidst a sea of yellow lotuses and nectar, she is seated on a golden throne. Her head is adorned with a crescent moon. There are two depictions of the goddess in different texts: the chaturbhuja (four handed) and the dwi-bhuja (two handed). The most common representation, known as the soumya or gentler version, is dwi-bhuja. She hits a demon with a club with her right hand while using her left to tear his tongue out together. Most people understand this picture as a demonstration of stambhana, the ability to paralyze or shock an opponent into silence. One of the blessings that bagalamukhi’s followers love her for is this. Other mahavidya goddesses are also believed to represent similar abilities beneficial in vanquishing adversaries, and to be called upon by their devotees via a variety of ceremonies. Pitambaradevi, sometimes referred to as Brahmastra Roopini, or Bagalamukhi, is the one who transforms everything into its opposite. She symbolizes the truth that every aspect must eventually grow into its opposite: voice becomes silence, knowledge becomes ignorance, power becomes powerlessness, failure becomes triumph. We are able to conquer them because she is the still level between dualities. Her truth may be reached by seeing the failure concealed in success, the death buried in life, or the pleasure hidden in pain. The essential element of the antithesis, bagalamukhi, is the process by which all elements disintegrate back into the unborn and uncreated. The goddess is worshipped at three main locations: pitambara Peeth in Datia Madhya Pradesh, nalkheda in Shajapur in Madhya Pradesh, and Bankhandi Himachal Pradesh in the north. There is a sizable temple dedicated to Bagalamukhi in the newar city of Patan, Nepal, which is close to Kathmandu. Nepal, the country where the worship of tantric goddesses had royal favor. There are many additional temples in Patan dedicated to gods like Ganesha, Shiva, Saraswati, Guheswar, Bhairava, etc. inside the grounds of the Bagalamukhi temple. A Bagalamukhi temple differs from other temples primarily in that, should one worship all of the gods therein, they would be really worshiping all 330 million gods and goddesses in one location. Once upon a time, the world was hit by a massive storm. All the gods gathered in the Saurashtra area, because it threatened to destroy creation as a whole. Risen from the ‘haridra sarovara’, goddess Bagalamukhi calmed the storm with the help of the gods’ prayers. The scripture-described “haridra sarovara” may be seen in triplicate in Peetambara Peetham in Datia, Madhya Pradesh, India. One of the eleven Hindu goddesses of strength is Bagalamukhi Devi. To vanquish adversaries, bagalamukhi puja is performed in compliance with tantric ritual. It not only weakens the enemy’s capabilities but also fosters an atmosphere in which they become defenseless. For the same reason, the abhimantrit bagalamukhi yantra is used. It shields the individual from harm and adversaries. Bagalamukhi puja, bagalamukhi havan, bagalamukhi yagya, bagalamukhi sadhana, and bagalamukhi sadhana samagri are all bestowed by divyayogaashram. find out more about the Divya Yoga Ashram mantra and Bagalamukhi puja at Divya Yoga Shop
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