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I know Manonmani is the goddess in South India. But, Is any mention about her in Puranas or other scriptures?

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Abbreviation used: Śiva Purāṇa- SP

The Śaivite goddesses, who are either independent manifestations of Pārvatī or the dependent groups of her following, are too many to mention. Some of those names are Vāmā, Jyeṣṭhā, Raudri, Kālī, Kalavikaranī, Balavikaranī, Balaparamthanī, Sarvabhūtadamanī, Manonmanī etc. These are different synonyms of Śiva, with the female terminations added to them. Here Manonmanī is simply the Śakti (goddess) of Manonmana (Śiva). (Sastri, 1916, p. 190)

Manonmanī is mentioned in some of the sources below to support this point.

sarva-yantr'ātmikā sarva-tantra-rūpa manonmanī |
māheśvarī mahādevī mahālakṣmī mr̥ḍapriyā || 53 ||

Śrī Lalitā Sahasranāma Stotram (53): Devī is the soul of all yantras. She is the embodiment of all tantras. She is Manonmanī, the transcendent consciousness. She is the consort of Maheśvara, the Supreme Ruler of the universe. She is the Supreme Goddess, who is Mahālakṣmī and the beloved of Mr̥ḍa (Śiva)

oṁ manonmanyae namaḥ (207)

Śrī Lalitā Sahasranāma Nāmāvaliḥ (207): Salutations to Her who is Manonmanī, the transcendent consciousness

śivassadāśivaḥ proktaḥ śivā sā ca manonmanī |
śivo maheśvaro jñeyaḥ śivā māyeti kathyate || 39 ||

SP (7.2.4.39): Sadāśiva is Śiva and Manonmanī is Śivā, Maheśvara is known as Śiva and Śivā as Māyā.

kardaleṣu siddhayaścāṣṭau kesareṣu ca śaktikāḥ |
rudrā vāmādayastvaṣṭau pūrvādiparitaḥ kramāt || 33 ||

karṇikāyāṃ ca vairāgyaṃ bījeṣu nava śaktayaḥ |
vāmādyā eva pūrvādi tadantaśca manonmanī || 34 ||

kande śivātmako dharmo nāle jñānaṃ śivāśrayam |
karṇikopari vāhneyaṃ maṃḍalaṃ sauramaindavam || 35 ||

SP (6.7.33-35): He shall conceive the eight Siddhis in the petals, the Śaktis in the filaments, the eight Rudras, Vāma and others from the east, all round in order; the vairāgya in the pericarp and the nine Śaktis in the Bījas, Vāma and others alone beginning with the cast and ending with Manonmanī, the dharma of Śiva in the bulbous root, the Śaivite knowledge in the stem and the zones of fire, sun and the moon above the pericarp.

evandhyātvātha madvāmabhāge tvāṃ ca manonmanīm |
gaurī mimāya mantreṇa praṇavādyena bhaktitaḥ || 64 ||

āvāhya pūrvavatkuryānnamaskārāṃtamī śvari |
dhyāyettatastvāṃ deveśi samāhitamanā muniḥ || 65 ||

SP (6.7.64-65): After meditating thus, O goddess, he shall meditate on you as Manonmanī to my left. Repeating the mantra “Gaurīrmimāya” preceded by the Praṇava he shall invoke you as before and perform the rites ending with prostration. The sage of pious concentrated mind shall meditate on you, O goddess.

śabdādiśaktisphuritahṛtpaṃkajavirājitaḥ |
svaśaktyā vāmabhāge tu manonmanyā vibhūṣitaḥ || 19 ||

SP (6.12.19): He is infused with the power of the word throbbing in the lotus of his heart; he is bedecked on his left by Manonmanī, his own Śakti.

bījānyapi ca tā eva śaktayoṃtarmanonmanīḥ |
karṇikāparavairāgyaṃ nālaṃ jñānaṃ śivātmakam || 28 ||

SP (7.2.24.28): The seeds too are those Śaktis alone Manonmanī etc. within. The pericarp is the greatest detachment and the stalk is the Śaivite knowledge.

In Devī Bhāgavata Purāṇa (12.5.22-24),

mūle tu kuṇḍalīśaktirvyāpinī keśamūlagā || 22 ||
śikhāmadhyāsanā tvaṁ hi śikhāgre tu manonmanī |
kimanyadvahunokttenā yantkicijjagatitraye || 23 ||
tatsarvaṁ tvaṁ mahādevi śriye sandhye namostu te |
itīdaṁ kīrtitaṁ stotraṁ sandhyāyāṁ bahupuṇyadam || 24 ||

Thou art the Kuṇḍalinī in the Mūlādhāra (sacral plexus), the Vyāpinī extending upto the roots of the hairs; Thou art Madhyāsanā on the crown of the head, and Thou art Manonmanī in the Brahmārandhra. O Devī! What need there is in stating these? Suffice it to say that whatever there is seen in this universe, all art Thou; therefore, O Śrī Sandhyā Devī! I bow down to Thee. O Nārada! Thus I have spoken to you about the Gāyatrī-Stotra that gives all successes, destroys all sins, and yields all merits.

Harshananda (2002, p. 124) lists Manonmanī is mentioned among the aspects of Pārvatī and describes her as:

'One who lifts the mind up to the highest state of Yoga.' She is the Śakti established in the cakra in the top of the head, just below the Brahmarandhra. She is pictures as blue or black in complexion and carries a skull cap as also a sword. When she is pleased by the devoted prayers of her votaries, she grants their wishes and terrifies their enemies.

References

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