Sublime

Parvati stands there unmoving, deep in meditation on the mantra, “Om namah shivaya.”

Bhāskararāya himself in his book called ‘Setu-bandha,’ which is a commentary on Nitya-ṣoḍaśikārṇava of Vāmakesvara Tantra, and also in his Lalitā-sahasranāma Bhāṣya and Varivasyā Rahasya has expounded the methods and philosophy of Śakti worship. These three works of Bhāskararāya are considered the Prasthāna Traya of Śrī-Vidyā.

Hādividya was precepted by Lopāmudrā, Agastya’s illustrious wife. The Yoginīhṛdaya and the Khadgamāla Stotra are examples of Hādividya texts.

Invocation Gaṇeśa-graha-nakṣatra-yoginī-rāśi-rūpiṇīm | Devīm mantra-mayīm naumi mātṛkāṁ pīṭha-rūpiṇīm || I humbly bow to that supreme Devī who is the embodiment of the gaṇeśas, planets, stellar configurations, yoginīs, constellations, mantras, the matrix of language, and sacred sites. –Nityā Śodaṣikārṇava 1:1

a more action-oriented type of yoga referred to here by Patañjali as kriyā-yoga and consisting of discipline, tapas; study, svādhyāya; and dedication to God, Īśvara-praṇidhāna.

In most of the Purāṇas, the importance of Śakti worship is alluded to. In the Śrīmad Bhāgavatam, we see Rukmiṇī worshipping at the shrine of Ambikā before her marriage. The Devī Ḅhāgavatam deals entirely with the glory of the Divine Mother. The Brahmāṇḍa Purāṇa contains Lalitā Sahasranāma and Triśatī with detailed instructions regarding modes of