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"Bagalamukhi" is derived from "Bagala" (distortion of the original Sanskrit root "valg") and

"mukha", meaning "bridle" and "face", respectively. Thus, the name means one hose face has

the poer to capture or control. She thus represents the hypnotic poer of the !oddess.#$%nother interpretation translates her name as &crane faced'.

Bagalamukhi has a golden compleion and her dress is yello. She sits in a golden throne in themidst of an ocean of nectar full of yello lotuses. % crescent moon adorns her head. To

descriptions of the goddess are found in various tets TheDwi-Bhuja(to handed), and theChaturbhuja(*our handed).

The +iBhua depiction is the more common, and is described as the Soumyaor milder form.

She holds a club in her right hand ith hich she beats a demon, hile pulling his tongue outith her left hand. This image is sometimes interpreted as an ehibition ofstambhana, the poer

to stun or paralyse an enemy into silence. This is one of the boons for hich Bagalamukhi-s

devotees orship her. ther /ahavidya goddesses are also said to represent similar poers

useful for defeating enemies, to be invoked by their orshippers through various rituals.

Bagalamukhi is also calledPitambaradeviorBrahmastra Roopiniand she turns each thing into

its opposite. She turns speech into silence, knoledge into ignorance, poer into impotence,

defeat into victory. She represents the knoledge hereby each thing must in time become its

opposite. %s the still point beteen dualities she allos us to master them. To see the failurehidden in success, the death hidden in life, or the oy hidden in sorro are ays of contacting her

reality. Bagalamukhi is the secret presence of the opposite herein each thing is dissolved back

into the 0nborn and the 0ncreated.

Legend

nce upon a time, a huge storm erupted over the 1arth. %s it threatened to destroy hole of thecreation, all the gods assembled in the Saurashtraregion. !oddess Bagalamukhi emerged from

the 23aridra Sarovara2, and appeased by the prayers of the gods, calmed don the storm. 4ou cansee replica of 23aridra Sarovara2, as described in scriptures, at 5eetambara 5eetham, +atia,

/adhya 5radesh, 6ndia.

Worship

http://en.wikipedia.org/wiki/Bridlehttp://en.wikipedia.org/wiki/Bagalamukhi#cite_note-1http://en.wikipedia.org/wiki/Bagalamukhi#cite_note-1http://en.wikipedia.org/wiki/Saurashtra_(region)http://en.wikipedia.org/wiki/Bagalamukhi#cite_note-1http://en.wikipedia.org/wiki/Saurashtra_(region)http://en.wikipedia.org/wiki/Bridle

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%n image of Bagalamukhi depicted in a 5atachitra from5ingla,7est Bengal

8amakhya Temple in !uahati is considered to be the center of Tantricism, here there is thepresence of temples dedicted to the ten /ahavidyas. % fe miles aay from the 8amakhya

Temple is the temple dedicated to the !oddess Bagalamukhi. /aor temples to the goddess are

situated in the Bankhandi 3imachal 5radeshin the north, and at9alkhedaat %gar /ala districtin /adhya 5radeshand 5itambara 5eethin +atia/adhya 5radesh. 6n South 6ndia there is a

temple at 8allidaikurichi, 5apankulam village in Tirunelvelidistrict in Tamil 9adu.:$

9epal, here the orship of tantric goddesses had ;oyal patronage, also has a large temple

devoted to Bagalamukhi in the 9ear city of 5atan in 9epal near 8athmandu. The territory ofthe Bagalamukhi temple in 5atan also has several other temples dedicated to !anesha, Shiva,

Sarasati, !uhesar, Bhairava etc. The main difference beteen any other temple and a

Bagalamukhi temple is that if someone orships all the gods in this temple, they ould actuallyorship all