What is the difference between Bhuvaneswari and Lalitha devi? Who is actually in Manidweepam? In Devi Bhagavat it is said that Bhuvaneswari resides in Mandidweepam but many say that it is Lalitha devi. Which one is correct?

2 Answers 2


Both Bhuvaneshwari & Lalita also known as Tripura Sundari & Shodashi, belong to the group of goddesses known as the Dash Mahavidyas. The story of their origin can be found from this question that I had asked earlier.

In the book The Ten Great Cosmic Powers a brilliant analysis of each of the Dash Mahavidyas is given and I am sharing the remarks about the two goddesses in question for you to understand the difference between them:

Goddess Tripura Sundari represents Beauty:

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Goddess Bhuvaneshwari represents Space:

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All the Maha Vidyas represent different facts of the same goddess. COming to the second part of your question, Chapter 10, Book 12, Devi Bhagvat Puran gives the description of the Mani Dvip:

1-20. Vyâsa said :-- O King Janamejaya! What is known in the S’rutis, in the Subâla Upanisada, as the Sarvaloka over the Brahmaloka, that is Manidvîpa. Here the Devî resides. This region is superior to all the other regions. Hence it is named “Sarvaloka.” The Devî built this place of yore according to Her will. In the very beginning, the Devî Mûla Prakriti Bhagavatî built this place for Her residence, superior to Kailâs’a, Vaikuntha and Goloka. Verily no other place in this universe can stand before it. Hence it is called Manidvîpa or Sarvaloka as superior to all the Lokas. This Manidvîpa is situated at the top of all the regions,and resembles an umbrella. Its shadow falls on the Brahmânda and destroys the pains and sufferings of this world.

Before we go further into the details the point to remember is that the entire city is described as having multiple walls laid down in concentric fashion and there are various occupants of each region between the different walls. The next chapter gives further details about the regions between tenth and thirteen walls and Bhuvaneshwari is mentioned residing in the region between the 12th and 13th walls:

Next to this Gomeda enclosure comes the enclosure made of diamonds. It is ten yojanas high; on all sides there are the entrance gates; the doors are hinged there with nice mechanisms. Nice new diamond trees exist here. All the roads, royal roads, trees, and the spaces for watering their roots, tanks, wells, reservoirs, Sâranga and other musical instruments are all made of diamonds. Here dwells S’rî Bhuvanes’varî Devî with Her attendants. O King! Each of them has a lakh attendants. All of them are proud of their beauty.{......} Next to this enclosure of diamond comes the thirteenth enclosure wall made of Vaidûrya mani.

This is where the Ashta Matrikas reside:

(1) Brâhmî, (2) Mâhes’varî, (3) Kaumârî, (4) Vaisnavî, (5) Vârâhî, (6) Indrânî, (7) Châmundâ, and (8) Mahâ Laksmî. Their forms are like those of Brahmâ and Rudra and others. They are always engaged in doing good to the Universe and reside here with their own Vâhanas and weapons.

The text further mentions that all the ten Mahavidyas reside at the 18th enclosure:

Next to this comes the eighteenth enclosure wall built of Navaratna (the nine jewels). It is many yojanas wide. This enclosure wall is superior to all others and it is higher also. On the four sides there exist innumerable houses, tanks, reservoirs, all built of Navaratna; these belong to the Devîs, the presiding Deities of Âmnâyas (that which is to be studied or learnt by heart; the Vedas). The ten Mahâ Vidyâs, Kâlî, Târâ, etc., of S’rî Devî and the Mahâbhedâs, that is, their all the Avatâras all dwell here with their respective Âvaranas, Vâhanas and ornaments.

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Next to this final enclosure is the palace of the Supreme Goddess:

Next to this enclosure wall comes the chief and crowning palace of S’rî Devî, built of Chintâmani gems.

This is further described in Chapter 12, Book 12 of the Devi Bhagawatam:

Within this is placed the raised platform, the dais and sofa whereon the Devî taketh Her honourable seat. The ten S’akti-tattvas form the staircases. The four legs are (1) Brahmâ, (2) Visnu, (3) Rudra, and (4) Mahes’vara. Sadâs’iva forms the upper covering plank. Over this S’rî Bhuvanes’vara Mahâ Deva or the Supreme Architect of the Universe is reigning.[.....] His colour is crystal white, and on His left lap S’rî Bhuvanes’varî Devî is always sitting.

Clearly the description even though mentioning Bhuvaneshwari is of the Goddess Tripura Sundari also known as Lalita. To make the resemblance clearer am also sharing an image below:

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From the above descriptions it would be safe to say that all the different forms of the goddess are present in Mani Dvipa though the central deity is Goddess Lalita or Tripura Sundari who is flanked by the other forms including Ma Bhuvaneshwari.

  • so, is it only true that, Bhuvaneshwari is having Abhaya and Varada mudra in two of her hands and in other two hands, its Paasha and Ankusha? and if yes, whats the significance of Paasha. why its meant for and for what purpose its for? Abhaya and Varada is meant for protecting HER devotees and giving boons. Whst SHE does with Paasha and Ankusha? and which color of the DRESS SHE wears? in srisankara tv channel, in one of the programss, its shown that, one swamiji is doing pooja to Bhuvaneshwari idol and they covered that murthi with Red color Saree.
    – samolpp2
    Commented Jan 4, 2019 at 16:28

Manidweepa is like an abode of goddess. Bhuvaneshwari is one of the ten mahavidyas and lalita is also considered as supreme goddess. So in both cases its true that they reside in mani dweepa. For detailed description refer lalita sahasranama. Mani dwipa literally means island of gems

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