In Praise and
worship of Parasakti
Primordial
Energy, Univeresal Force and Material Prosperity
PART--I
(Compilation for a
discourse by N.R.Srinivasan, Nashville, TN, USA, September 2016)We come across two traditions of Devi in Hindu India—The Vedic and Tantric. Devi is worshiped as Shakti in her most splendid manifestation of Devi. She is Durga to North Indians and Sri Lalita to South Indians. She is popular as Goddess of Wisdom, Saraswati. She is Goddess of affluence and abundance and goddess of Bounty in her form Lakshmi. Devi is worshiped in all these forms during Spring Navaratri during September-October. The Autumn Navaratri is called Vasanta Navaratri popular in Bengal dedicated to Durga about which I have talked in detail in an exclusive discourse.
The first day of Vasanta Navaratri is celebrated as Gudi Padva or Ugadi in Maharashtra, Karnataka and Andhra Pradesh. The last day of Vasanta Navaratri marks the birthday of Rama as Rama Navami. With the passage of time, the Autumn Navaratri went to background due to ove riding celberatios of Ugadi, Gudipadva and Ramanavcami falling at the same time while the spring Navaratri became very popular in the celebrious climate. The Chaitra/Vasanta Navaratri is probably not as famous as the Sharada Navaratri that comes in Sep/Oct time-frame but Srividya Upasakas are expected to observe this without fail.
As we have said before, hymns on Devi extol Devi as the Mula-Prakriti and even Trinity are the creations of this Mula Prakriti. This is mentioned in the prayer too 'hari-hara-raajya-daayini' (one who gives the respective kingdoms of Hari and Hara). But the name given to the Mula-Prakriti varies in different Purans, though there is absolutely no confusion arising out of this as that is given without any doubt that it is the same Devi who bears different names in different contexts. This concept is exquisitely expounded by Lord Narayana in Gayatri Stotram in Devi Bhagavatam (Adisakte Jaganmaatar bhaktaanugraha-kaarinee).
Though Radha
is never mentioned in Srimad Bhagavatam, Radha has been extolled as the
Mula-Prakriti in many Purans such as Brahma Vaivarta Purana, Padma Purana,
Narada Pancharatra, Rudra Yamala, Adi Purana, etc. Lord Parasurama
mentions that Radha is same as Durgaa.
Goddess as Parasakti
is worshipped as Primordial Energy and Sakti aspect of Parabrahman. Devi is linked to Samsara, associated with the
cycle of birth and death, the material aspect of the world, the realm of
eternal change. Parabrahman is closely
associated with un-manifest reality, pure Consciousness, Sat-Chit-Ananda, the
Atma or Self in all Beings. As Sakti
she is Durga, the untamable universal energy. As Sree she is the supreme domesticated Goddess of Fortune, Lakshmi.
She is Prakriti as Mother Nature
responsible for earthly existence from whom comes material pleasure of Kama
(passion and love), and worldly power of Artha (wealth). She is Maya,
unfathomable delusion of existence.
Parasakti and Parabrahman stand at two ends of the metaphysical spectrum. Parasakti represents material reality and Parabrahman spiritual reality. In our struggle to exist and succeed following Pravritti Marga we run to her as Mother who is always easy to approach and please. We at the same time desirous of Liberation from the cycle of birth and death (Moksha) approach Parabrahman seeking Nivritti Marga.
In Vedas Devi is glorified as Aditi, Uma, Durga, Sree, Hree, Lakshmi and Sarasvati independently often, not associated with any male counterpart. Later in Puranas Sree, Hree Lakshmi and Bhuh were made consorts of Vishnu, the ever-caring (the sustenance aspect of Parabrahman), Sarsvati as the consort of Brahman as creative aspect of wisdom of the Creator, and Parvati, the Mother Goddess of Love as consort of Siva the Auspicious who both as parents (jagatah pitarah) invite everyone into the cycle of life, helping each one come to terms with the unending transformation of Samsara. Later Tantric followers brought her exclusicvely to forefront and composed several slokas for her glorification and worship.
Markandeya Purana is one of the oldest among Puranas in Hinduism named after Sage Markandeya who worshipped both Siva and Vishnu equally as we infer from the two legends associated with him. Markandeya Purana is not sectarian in its approach like the later Puranas. It therefore does not hold a sectarian view and therefore it is not easy to find any particular deity being invoked for any particular occasion or sought after for granting special boons or invoked for any particular need. It is famous for its included text of Devi Mahatmayam, the oldest known treatise on Devi as the primordial energy, Supreme Truth and Creator of the Universe. This is the holy scripture for Sakta followers and often ranked with Bhagavad Gita which is used by all courts as The Hindu Scripture for oath taking or when someone is made to take an oath to assume high ranking position as a Judge or Minister or Prime Minister or President in India like the Holy Bible in Christian dominated Countries. Some portion of this great literature in Sanskrit is lost but to-day we are left with 6900 verses which covers wide range of topics on socio-cultural information, Vedanta and Metaphysics.
It is customary to chant the whole 700 slokas (hymns) of Durga Saptasati contained in Markandeya Purana during nine days of Spring Navaratri. Particularly Durgashtami worship on the eighth day is concluded with the chanting of slokas that all begin with the phrase “Ya devi Sarvabhooteshu”. In the past I had posted these slokas on the blog of Hindu Reflections in 2011 with my translation in English. Later I received several slokas on Sakti aspect of Devi from IndiaDivine.Org from various authors as well as Muralidharan Iyengar of Singapore who is a researcher on rare slokas from puranas which are liberal in outlook and carry the message of Markandeya Purana. These slokas are chanted with reverence equally by Saivas, Vaishnavas and Saktas and also both by North Indians and South Indians. I had also the request to popularize them by posting them in powerful media like Facebook and others. Since my blog is globally popular with special attractions to Veda mantras and slokas I have pleasure in presenting to you these slokas and also post it on the Blog for permanent reference and use. Most of them have a translation. I have also explained some of them in my specific discourses like Sri Lalita and Tripura Sundari, Kundalini Power, Durga, the Inaccessible etc. Added addition is the lecture by Swami Krishnanda on The Esoteric Significance of Devi Mahatmya. These are included as appendices.
Appendix includes the following topic and various slokas:
1) Sapta Matrikas,
IndiaDivine.Org
2) Esoteric Significance of Devi Mahatamyam
3) Devi Kavacham from Devi Mahtmyam
4) Devi Keelakam
5) Durgaa Suktam
6) Devi Mahatmya Stotra Ashtaka
7) Durga Dwaatrimsa Naama maalaa
8) Saptaslokee Durgaa
9) Bhavani Sahasranamam
10) Sri Bhagavatee Satee-Rudra Yamalam
11) Soundarya Lahari
11) Soundarya Lahari
Deeveesthuti
Namoe devyai mahaadevyai sivaayai
satatam namah |
namah prakrityai bhadraayai niyataah
pranataah sma tam || (5/9)
Salutations to that Goddess, who is superior
to other goddesses; she is the consort of Lord Shiva, primary substance
(primordial energy) from which the world arose beautifully. We who are
controlled by her offer salutations to her (5/9).
Raudraayai namoe nityaayai gowryai
daatryai namoe namah |
Jyotsnaayai chaendhuroopaayai sukhaayai
satatam namh || (5/10)
Salutations to Devi, who is fearful,
eternal, fair-complexioned and supporter of all. Salutations to the one who is
effulgent like the moon-light, whose form is like a moon and who is the
personification of Bliss. (5/10).
Kalyaanyai pranataam vriddhyai siddhyai
kurmoe namoe namah |
Nairuttyai bhoobrutaam lakshmyai
sarvaanyai tae namoe namah || (5/11)
Salutation to Devi who represents
all auspicious things; Salutation to Devi, who bestows prosperity and success to those who bow to
her; Salutation to Durga; who is the embodiment of wealth and is Siva’s wife.
(5/11)
Durgaayai durgapaaraayai saaraayai
sarvakaarinyai |
Khyaatyai tadaiva krishnaayai
dhoomraayai satatam namah || (5/12)
Salutations to the one who is Durga
(tough) and transcends difficulties, essence and cause of everything,
knowledge; who has dark complexion like smoke.
(5/12)
Atisaumyaati roudraayai nataas-tasyai
namoe namah |
Namoe jagatpratishtaayai devyai krityai
namoe namh || (5/13)
Salutations to the one: she is both
extremely gentle as well as aggressive; she is the substratum of the world and the creator.
(5/13)
Yaa devee sarvabhooteshu Vishnumaayeti sabditaa |
Namastasyai namastasyai namoe nama-h |
| (5/16)
Salutation; salutation; salutation;
to the Goddess who is known as “Vishnumaayaa
(Illusion of Vishnu)”, in all creations.
Yaa devee
sarvabhooteshu Chaetanaa iti
abhideeyatae |
Namas tasyai namas
tasyai namas tasyai namoe namh || (5/19)
Salutation; salutation; salutation;
to the Goddess who is called as “Chetanaa (Sentient—Awareness)” in all
creations.
Yaa devee
sarvabhooteshu Buddhi roopaena
samsthitaa |
Namstasyai namastasyai namastasyai
namoe nama-h || (5/22)
Salutation; salutation; salutation;
to the Goddess who is present as “Buddhi (Intellect)” in all creations.
Yaa
devee sarvabhooteshu Nidraa roopaena samsthitaa |
Namastasyai namastasyai namstasyai namo
namah || (5/25)
Salutation; salutation; salutation;
to the Goddess who is present as “Nidraa (Sleep)” in all creations.
Yaa devee sarvabhooteshu Kshudha roopaena samsthitaa |
Namastasyai namastasyai namastasyai
namoe namah || (5/28)
Salutation; salutation; salutation;
to the Goddess who is present as “Ksudhaa (Hunger)” in all creations.
Yaa devee sarvasbhootaeshu Chchaayaa roopaena samsthitaa |
Namas tasyai nama
tasyai namas tasyai namoe namah ||
(5-31)
Salutation; salutation; salutation;
to the Goddess who is present as “Chaayaa (Shadow)” in all creations.
Yaa devee sarvabhooteshu Sakti roopaena samsthitaa |
Namastasyai, namastasyai namastasyai namoe nama-h || (5/34)
Salutation; salutation; salutation;
to the Goddess who is present as “Shakti (Strength)” in all creations.
Yaa devee sarvabhooteshu Trishnaa
roopaena samsthitaa|
Namas tasyai namas
tasyai namas tasyai namoe nama-h || (5/37)
Salutation; salutation; salutation;
to the Goddess who is present as “ Trishnaa (Thirst)” in all creations.
Yaa devee sarvabhooteshu Kshaanti roopaena samsthitaa |
Namastasyai namastayai namastayai namoe
nama-h || (5/40)
Salutation; salutation; salutation; to the
Goddess who is present as “Kshanti Forbearance)” in all creations. (5/40)
Yaa devee sarvabhooteshu Jaati roopaena samsthitaa |
Namstasyai namastasyai namastasyai namoe
nama-h || (5/43)
Salutation; salutation; salutation;
to the Goddess who is present as “Jaati (Genus)” in all creations.
Yaa devee sarvabhooteshu Lajjaa roopaena samsthitaa |
Namastasyai namastasyai namastasyai
namoe nama-h || (5/46)
Salutation; salutation; salutation;
to the Goddess who is present as “Lajjaa (Modesty)” in all creations.
Yaa devee
sarvabhooteshu Shaanti roopaena samsthitaa |
Namastasyai namstasyai namstasyai namoe namh ||
(5/49)
Salutation; salutation; salutation;
to the Goddess who is present as “Shanti (Peace)” in all creations.
Yaa devee sarvabhooteshu Sraddhaa roopaena samsthitaa |
Namas tasyai namas tasyai namnas tasyai
namoe namah || (5/52)
Salutation; salutation; salutation;
to the Goddess who is present as “Sraddhaa
(Reverence)”in all creations.
Yaa devee sarvabhooteshu Kaanti roopaena samsthitaa |
Namas tasyai nams tasyai namas tasyai namoe namah || (5/55)
Namas tasyai nams tasyai namas tasyai namoe namah || (5/55)
Salutation; salutation; salutation;
to the Goddess who is present as “Kaanti (Luster)” in all creations.
Yaa devee sarvabhooteshu Lakshmee roopena samsthitaa |
Namas tasyai namas tasyai namas tasyai
namoe namah || (5/58)
Salutation; salutation; salutation;
to the Goddess who is present as “Lakshmi (Wealth)” in all creations.
Yaa devee sarvabhhoteshu Vritti roopaena samsthitaa |
Namas tasyai nams tasyai namas tasyai
namoe namah || (5/61)
Salutation; salutation; salutation;
to the Goddess who is called as “Vritti
(Progress)” in all creations.
Yaa devee sarvabhooteshu Smriti rooppaena samssthitaa |
Namas tasyai namastasyai namastasyai
namoe namah (5/62)
Salutation; salutation; salutation;
to the Goddess who is present as “Smriti (Recollection)” in all creations.
Yaa devee sarvabhooteshu Dayaa roopaena samsthitaa |
Namastasyai namastasyai namastasyai
namoe namah || (5/67)
Salutation; salutation; salutation;
to the Goddess who is present as “Dayaa (Kindness)” in all creations.
Yaa devee savabhooteshu Tushti roopaena samsthitaa |
Namastasyai namastasyai namastasyai
namoe namah || (5/70)
Salutation; salutation; salutation;
to the Goddess who is called as “Tushti (Satisfaction)” in all creations.
Yaa devee sarvabhooteshu Matru roopaena samsthitaa |
Namastasyai namastasyai namastasyai namoe
namah || (5/73)
Salutation; salutation; salutation;
to the Goddess who is present as “Matru (Mother)” in all creations.
Yaa devee sarvabhooteshu Bhraanti roopaena samsthitaa |
Namastasyai namastasyai, namastasyai
namoe namah || (5/76)
Salutation; salutation; salutation;
to the Goddess who is present as “Bhraanti (Delusion)” in all creations.
Indryyaanaa-madhisthaatree bhootaanaam chaakilaeshu yaa |
Bhootaeshu satatam tasyai vyaptidevyai
namoe namah || (5/77)
Salutations to the omnipresent Devi
who is the substratum of the pure sense-organs in all beings. (5/77)
Chiti
roopena yaa-kritsna- maetad-vyaapya sthitaa jagat |
Namastasyai namastasyai namastasyai
namoe nama-h || (5/80)
Salutations to Devi; she stands encompassing
this entire world in the form of success. (5/80)
REFERENCES:
1) Bharati Pal, Sapta Matrikas—The Seven Divine
Mothers, IndiaDivine.Org
2) Swami Harshananda, Hindu Gods and Goddesses,
Ramakrishna Math, Chennai, India.
3) Mukundan T.K., A Concept of Hinduism
Bharatiya Vidya Bhavan, Mumbai, India.
4) Devdutt
Patnaik, Devi, Vakils, Feffer and Simons, Pvt., Ltd., Mumbai
5) Anntarangacharya, Principal Upanishads,
Bengaluru, India.
6) K.
Muralidharan (kmuralisg@yahoo.com)
7)
Ramachander P.R., IndiaDivine.Org
8) Swami Krishnananda, Esoteric Devi Mahatmyam,
IndiaDivine.Org
ACKNOWLEDGEMENT
I would like to offer my sincere gratitude and thanks to Sri.
K. Muralidharan Iyengaar and to Sri.
Sivakumar Thyagarajan from Dubai who sourced Bhavani Sahasranama from his
contacts and to IndiaDivine.Org for their periodic dispatches.
Appendix A—Topics on Devi
Sapta
Matrikas: The Seven Divine Mothers
The
Sapta Matrikas or the seven divine mothers, representing the saktis, or the
energies of the important familiar deities are Brahmani (Saraswati) Mahesvari (Raudani)
Kaumari (Karttikeyani) Vaishnavi (Lakshmi) Varahi, Indrani and Chamunda
(Chamundi).
According
to a legend described in the Isanasivagurudevapaddhati, the Matrikas were
created to help Lord Siva in his fight against Andhakasura. When Lord Shiva inflicted
wounds on Andhaka, blood began to flow profusely from his body. Each drop which
touched the ground assumed the shape of another Andhaka. Thus there were
innumerable Asuras fighting Siva. To stop the flow of the blood, Siva created a
goddess called Yogesvari from the flames issuing out of his mouth. Brahma,
Vishnu, Maheswara, Kumara, Varaha, Indra and Yama also sent their saktis to
follow Yogesvari in stopping the flow of blood. Thus the Sapta Matrikas
originated and Andhakasura finally lost his power and was defeated by Siva.
In
the Suprabhedagama, the Matrikas are said to have been created by Brahma in
order to kill Nirrita. The Agama literature gives a brief description of these
goddesses : that Brahmani should be sculptured like Brahma; Mahesvari like
Mahesvara; Vaishnavi like Vishnu; Varahi as a short woman with an angry face
and bearing a plough as her weapon; Indrani like Indra and Chamunda as a
terrific woman. This lastmentioned goddess should have her hair in a
dishevelled condition, should possess a dark complexion and have four hands.
She should weild the trisula in one of her hands and carry a kapala in another.
All the Matrikas are to be seated images and should have two of their hands
held in the Varada and Abhaya poses, while the other two hands carry weapons
appropriate to the male counterparts of the female powers.
The
Varaha Purana states that these mother-goddesses are eight in number and
includes among them the goddess Yogesvari. It further says that these Matrikas
represent eight mental qualities which are morally bad. Accordingly, Yogesvari
represents kama or desire; Mahesvari, krodh or anger; Vaishnavi, lobha or
covetousness; Brahmani, mada or pride; Kaumari moha or illusion; Indrani,
matsarya or fault finding; Yami or Chumunda paisunya, that is tale bearing; and
Varahi asuya or envy.
The
Sapta Matrikas are mentioned in the Rigveda, Gobhilasmriti, Markandeya Purana,
Matsya Purana, etc. Varahamihira’s Brihat Samhita also mentions about the
images of Sapta Matrikas. The sculptures of the Sapta Matrikas are referred to
in the Krityaratnakara. The Devi Purana mentions the name of the flowers used
for the worship of Matrikas. Prevalence of the worship of the divine mothers is
believed to be as early as 3rd millennium B.C., when the Indus Valley
Civilization flourished. The earliest epigraphic reference to the Matrikas is
to be found in the Gangadhara inscription of Vishwa Varman, in Malwa Samvat 480
or 423-424 A.D. The Matrikas also figure in the Viharstambha inscription of
Skandagupta.
Kadambari
mentions that the Matrikas were worshipped in every village. The several Tantra
sastras such as Svachhanda Tantra and Yogini Hridaya contain a detailed
description of the Sapta Matrikas. As the Matrikas are stated to be sitting in
lalitasana posture, they are adorned with heavy ornaments, necklaces and
circular ear-rings. From the Sadhana in the Buddhist literature it appears that
the Tantric Buddhism had also incorporated the Sapta Matrikas in its religious
fold. This is amply corroborated by the discovery of a composite figure of the
seven mothers at Nalanda.
A
Brief Description of the Matrikas are given below :
Brahmani
The
first Matrika in the series is yellow complexioned and has four faces, three of
which are visible in her sculptures, the fourth one is at the back. Two of her
arms in varada and abhaya gestures and she carries kamandalu and akashamala in
two other hands, She is seated upon a lotus, has hamsa (swan) as her vahana.
She wears a yellow garment (pitambara) and her head is adorned with a Karanda
Mukuta. Her place is under a palas tree.
Aum Dhevee Brahmani Vidmahe, Maha-shakthiyai Cha Dhimahee,
Thanno Dhevee Prachodayath
Vaishnavi
Vaishnavi
is dark in complexion, carries in one of her hands the chakra and in the
corresponding left hand the sankha; her two other hands are held in the abhaya
and the varada mudra respectively. She has a lovely face, pretty eyes and she
wears a yellow garment. On her head is a Kirita Mukuta. She is adorned with all
the ornaments generally worn by Vishnu and the emblem of her banner as well as
her vahana is the Garuda. Her place is under a Raja Vriksha. In the Devi
Purana, she is represented as possessing four hands in which she carries the
sankha, chakra, gada and padma. She wears the vanamala, the characteristic
garland of Vishnu.
Aum Thaarksh Yathwajaaya Vidmahe, Chakra Hasthaya Dhimahee,
Thanno Vaishnavi Prachodayath.
Indraani
Indrani
has three eyes and four arms; intwo of her hands she carries the vajra and the sakti,
the two other hands being respectively held in the varada and abhaya poses. The
colour of these goddess is red, and she has on her head a Kirita Makuta. Her
vahana as well as the emblem of her banner is elephant, and her abode is under
the Kalpaka tree. According to the Vishnudharmottra, she should have a thousand
eyes and should be of golden colour and should have six arms. Devi Purana
states that she carries the ankusa and vajra only and in the Purva Karanagama
it has been mentioned that she has only two eyes and she holds lotus in one of
her hands.
Aum Gajath-vajaayai Vidmahe, Vajra Hasthaya Dhimahee, Thanno
Indrani Prachodayath
Maheshwari
Mahesvari
is white in complexion, she has three eyes. She has four arms, two of which are
in the varada and the abhaya poses, while in the remaining two hands she
carries the trisula and akashamala. Her banner as well as the vahana is Nandi
(bull); she wears a Jata Makuta.
Aum Vrushath-vajaaya Vidmahe,
Miruga Hasthaya Dhimahee, Thanno Maheshwari Prachodayath
Kaumaari
Kaumari
is yellow in complexion and has four hands, in two of which she carries the
sakti and the kukkuta, the remaining two hands in the abhaya and the varada
poses. Her vahana is the Peacock. Her abode is under a fig tree. According to
the Vishnudharamottara, she has six faces and twelve arms, in which she carries
the sakti, dhvaja, danda, dhanus, bana, ghanta, padma, patra and parasu. The
Devi Purana adds that her garlands are made of red flower and the
Purvakarnagama adds that the goddess is so sculptured as to suggest the ideas
of valour and courage.
Aum Sikid-vajaaya Vidmahe, Vajra Hasthaya Dhimahee, Thanno
Kaumari Prachodayath
Varaahi
Varahi
is dark complexioned, with human body and the face of a boar. She wears on her
Orissa Review head a Karanda Makuta and is adorned with ornaments made of
corals. She weilds the hala and the sakti and is seated under a Kalpaka tree.
Her vahana as well as the emblem of her banner is the Elephant. The
Vishnudharmottara states that she has a big belly and six hands, in four of
which she carries the danda, khadga, khetaka and pasa. The Purvakaranagama says
that she carries the hala and musala as her weapons. She wears on her legs
nupuras (anklets).
Aum Varaaha-muhi Vidmahe, Aanthra-shani Dhimahee, Thanno
Yamuna Prachodayath
Chamunda
Goddess
Chamunda has four arms, two of which are in the varada and abhaya poses and in
the other two hands she carries the kapala (skull) and the trisula. The Devi is
destroyed the two demons, Chanda and Munda. She has a very emaciated body,
aunken belly and a terrifying face with a grin. She wears a garland of skulls.
Her garment is the tiger skin and her abode is under fig tree. As the mother
goddess she is the fertility aspect of Durga. She has been praised as the
tutelary goddess of Vindhya Mountains. She has a very heavy Jata Makuta. In the
Purva Karanagama it is mentioned that she should have her mouth open and should
wear on her head the digit of the moon as Siva does, that her vahana is an owl
and the emblem of her banner is an eagle. In one of the left hands she carries
the kapala which is filled with lumps of flesh, and in another left hand she
holds a snake. She wears in her ears kundalas made of conch-shell.
Aum Pisaasath-vajaaya Vidmahe, Soola Hasthaya Dhimahee,
Thanno Kali Prachodayat
The
sculpturing of the Sapta Matrika group of goddesses found in the cave temple of
Ellora conform largely to the description given above. They, however differ in
few points. For instance the group is invariably made of seven mothers flanked
on either side by Virabhadra who is seen playing upon a vina and Vinayaka.
There are some blood-thirsty ghosts surrounding Chamunda, a group of the Sapta
Matrikas with Viresvara. In the inner walls of Vaital deula there are a group A
stone slab of the early Kushana period, from Dhanagaon near Mathura now in the
Mathura Museum, represents the Matrikas as ordinary females without any
distinguishing symbol or vehicle. In Orissa certain varieties of the Matrika
figures in developed forms have been found. An early group of Sapta Matrikas
with the two associates, Genesa and Virabhadra are found on the northern wall
of the Parasuramesvara temple (605 A.D.) at Bhubaneswar. The ceiling of the
Jagamohana of the Muktesvara temple also contains beautiful figures of the
Sapta Matrika, each occupying one of the petals of the eight petalled lotus at
the center conceived in the form of a canopy. These figures constitute of Sapta
Matrikas headed by Viresvara, with the largest image of Chamunda which is the
presiding deity of the shrine. A group of Matrika images like Vaishnavi,
Varahi, Indrani and Chamunda found in the Orissa State Museum. All the Matrikas
are seat in Lalita attitude. An interesting relief in the Orissa State Museum,
bearing the figures of the Matrikas, depicts Chamunda having emaciated body,
sunken belly, wearing a garland of skull and seated in an easy posture, on a
prostrate human being.
There
is an interesting Saptamatrika panel in the Allahabad Museum. They were found
at Gorgi in the Rewa dist of Madhya Pradesh. All the seven divine mothers along
with Virabhadra and Ganesa have been rendered as dancing vigorously.
The
Esoteric Significance of the Devi Mahatmya
Our
longings are fundamentally very deep and cannot be easily satisfied by
temporary make shift or day-to-day adjustment of outer circumstances. Our desires
are profound; our yearnings are very unintelligible to outer atmosphere of our
daily life. We seem to have a root which is deeper than what can be
comprehended by our normal understanding of the world.
We
grow from all sides, and when we long for or desire or yearn or aspire, we do
so in a very comprehensive manner. This aspiration of the human being is really
the soul’s longing for freedom. All our desires are desires of the soul,
ultimately. Though they look like sensory desires, mental desires, intellectual
desires, social desires, etc., they are, at the bottom, the longing of the soul
of the human being, which ramifies itself into various distracted rays through
the operations of the mind and the activities of the senses. Our longings are,
therefore, capable of being collected into a single essential power, an inward
urge, which we may call the longing for freedom. It is freedom that we ask for
and it is freedom that anyone asks for. Varieties of longings and multitudes of
enterprises in the world can be collected into a single focus of the soul’s
aspiration for liberation. And this aspiration for liberation is not merely the
longing of the human being, but of all that is created anywhere on earth or in
heaven. Whether it is the plant or the animal, whether it is a man or a
celestial, the aspiration is this much. All longings can be boiled down into
the quintessence of the longing for liberation, freedom from all sides and an
ultimate supremacy over one’s own self in the realization of this freedom.
The
Devi-Mahatmya which, in a majestic poetry in Sanskrit, describes to us the Epic
of the march of the human soul to its destination, the realization of this
freedom, is the dramatic aspect of the great worship of the Divine Mother
during these nine days of Navaratri or Dassehra as you call it. The march of
the soul is dramatic. It is not a lagging or a crawling but a beautiful,
sonorous, musical advent, you may call it. This is the beauty of the
Devi-Mahatmya. All Epics have this particular character of grandeur, uplifting
the emotions, and chastening the intellect of the devotee who goes through
them.
The
Devi-Mahatmya is a part of the Markandeya Purana, containing thirteen chapters
which are grouped into three sections, known as the Prathama Charitra, Madhyama
Charitra and the Uttama Charitra. As in the Bhagavadgita, sometimes we are told
that the eighteen chapters can be grouped into three sections of teaching,
consisting of six chapters in each, in the Devi-Mahatmya also, which is an
Epic-counterpart of the methods of the Bhagavadgita in its practical
implementations it is capable of a
division into three sections. The march of the soul is graduated into three
major steps, though there are many minor steps involved in these three major
ones. While we have to rise through various rungs of the ladder of evolution,
we come to three points or halting places, we may call them, where there is a
complete transformation of outlook, attitude and constitution of our being.
These threefold transformations of the spiritual being of the aspiring soul are
dominated or presided over by three deities known as Maha-Kali, Maha-Lakshmi
and Maha-Sarasvati. These three presiding forces are representative of the
powers of the spirit within manifesting themselves in an upward ascent towards
freedom ultimate, so that in this march of the soul to its freedom, it carries
with it everything that is connected with it. The difference between the
spiritual march and your march along the road or a highway is this, that while
in your march on a roadway, you alone walk and nobody need accompany you,
nothing need be connected with you, and you can have a free walk independently;
in the spiritual march, it is not such an isolated march, but you carry with
you everything that is connected with you. Now, what are the things connected
with you that you carry? There are four stages of this relationship.
Consciously we are related in a particular manner and subconsciously we are
related in another manner altogether. Consciously, we people seated in this
hall for example, have a particular sort of relationship among ourselves, but
subconsciously our relationships are of a different kind altogether and they
need not tally with our conscious relationship. And deeper still, we have a
layer where our relationship is more akin to a unity of life than to a
diversity of personality. There is a fourth stage which is incapable of any
description at all. We do not know whether we are to call it a unity or a
diversity, or oneness or otherness. This is the goal towards which the soul is
marching. So, in the description of the Devi-Mahatmya, we are carried forward
psychologically and spiritually to our destination of the ultimate realization.
There
are three stages of transformation described in the three sections of the
Devi-Mahatmya. The first one is where Adi-Sakti awakes Maha-Vishnu who was
asleep, so that He may destroy or overcome the original demoniacal forces,
Madhu and Kaitabha. The second stage is where the same Sakti manifests Herself
as Maha-Lakshmi and overcomes Mahishasura and Raktabija. The third one is where
Sumbha and Nisumbha are destroyed by Maha-Sarasvati. And the nine days of
worship comprehend these three stages adored in three days of worship, each.
The final victory is called Vijaya-Dasami, the tenth day, as you know. That is
the day of Victory, where you master the forces of Nature completely and your
goal is reached. When you step over nine, you enter into Infinity. Numbers are
only nine, you do not have ten numbers. All the arithmatic is within nine
numbers only. The whole cosmos is within nine. But when you transcend the nine,
you have gone to Infinity, which is beyond cosmic relationship. The lower
powers of Nature are like dirt. We call them Mala, ‘Vishnukarna-Malodbhuto
Hantum Brahmanamudyato’, says the Devi-Mahatmya. The Madhu and Kaitabha, two
Rakshasas (demons) are supposed to have come out of the dirt of the ear of
Vishnu. The lowest category of opposition is of the nature of dirt, Mala; and
psychologically, from the point of view of the seeking soul, this dirt is in
the form of Kama, Krodha and Lobha. ‘Kama Esha Krodha Esha Rajo-guna
Samudbhavah,’ ‘Kamah Krodhastatha Lobhah Tasmat Etat Trayam Tyajet’–It is desire and anger born of Rajas; desire, anger and
greed, these three therefore should be abandoned,–says the Bhagavadgita. These
three are the gates to hell. These three are regarded as dirt, because they
cover the consciousness in such a way that it appears to be not there at all.
It is like painting a thin glass with coal-tar. You cannot see the glass. It is
all pitch-dark like clouds. This has to be rubbed off with great effort. When
this Mala or dirt is removed, we get into another trouble. Do not think that
when you are tentatively a master of Kama, Krodha and Lobha, you are a real
master of yourself. “There are more things in heaven and earth than your
philosophy dreams of, O Horatio,” said Hamlet. So do not think that your
philosophy is exhaustive. There are many more things that philosophy cannot
comprehend. Kama, Krodha and Lobha are not the only enemies. There are subtler
ones, more formidable than these visible foes. As a matter of fact, the subtle
invisible enemies are more difficult to overcome than the visible ones.
Sometimes you know an angry man is better than a smiling person. Smiling person
is more dangerous than the angry one, because he can have a knife under his
arm-pit. This is what we will face. When we manage somehow to overcome this
Madhu and Kaitabha, Kama and Krodha, we get into the clutches of Mahishasura
and Raktabija. They represent the Vikshepa Sakti, the tossing of the mind.
Every minute the mind changes its forms which multiply in millions. You read in
the Devi-Mahatmya, how Mahishasura changed his form. Now he is an elephant, now
he is a buffalo, now he is something else. If you hit him in one form, he comes
in another form. And this is your inexhaustible opponent. His energies are
incapable of being exhausted. However much you may try to oppose the Vikshepa
Sakti, it will manifest in some form or other. This is described in the form of
the demon Raktabija, whose drops of blood were seeds of hundreds and thousands
of demons like him coming up. When the Devi severed the head of one Rakshasa,
the blood fell on the ground profusely and from that blood, millions cropped
up. And when She killed them, again another million cropped up. So there was no
end for it. If you cut off one or two desires, the desire is not over. The root
is still there. The branches are only severed. Unless the root is dug out,
there is no use of merely severing the branches of the tree. So what did the
Devi do? She asked Kali to spread her tongue throughout the earth, so that
there is no ground at all for the Rakshasas to walk over. They had to walk over
the tongue of Kali. So huge it was. And now the Goddess started cutting their
heads and when the blood fell, it fell not on the ground but on the tongue of
Kali. So she sucked everything. Chariots and horses and demons and everybody
entered her mouth. She chewed all chariots into powder. So likewise, we have to
adopt a technique of sucking the very root of desires and not merely chop off
its branches. Otherwise, desires will take various forms like Mahishasura. When
we think that Mahishasura has been killed, he comes as a buffalo and when the buffalo
is attacked, he again comes as an elephant, and if Devi attacks the elephant,
he comes as a bull and attacks Her. So, there is no way of overcoming these
desires by merely dealing with them from outside by a frontal attack. Their
very essence has to be sucked. Because, a desire is not an outward form or an
action, it is a tendency within. You may do nothing, and yet you will have
desires; because, desire is not necessarily an activity. A person full of
desire need not be very active. He can be sitting quiet, doing nothing, saying
nothing, and yet be full of desires. Because, it is a tendency of the mind, an
inclination of consciousness, that we call a desire. That can be inside, even
if there is outwardly nothing. This is the Vikshepa Sakti,–distraction, tossing
and the chameleon-attitude of desire,–which attacks us, when with Herculean
efforts, we try to destroy or gain control over Kama and Krodha, Madhu and
Kaitabha. After Madhu and Kaitabha, we get Mahishasura and Raktabija. Thus Mala
and Vikshepa are the primary oppositions in our spiritual pursuit.
Ancient
masters have told us that while Mala or dirt of the psychological structure can
be removed by Karma Yoga, by unselfish and dedicated service, Vikshepa or
distraction of the mind can be removed only by worship of God, by Upasana.
While Karma removes Mala, Upasana removes Vikshepa. But even now, we are not
fully safe. While Mala might have gone and Vikshepa is not there, we may have a
third trouble, namely, a complete oblivion of consciousness. We will have no
knowledge of anything as to what is happening. Ajnana or Ignorance is a subtler
opposing power than its effects in the form of Mala and Vikshepa. Distraction
and direct sensual desires are the outer expressions of a subtle ignorance of
Truth, Avidya or Ajnana. Why do we desire things? We desire things because we do not know the
nature of Truth. Why does a strong wind blow? Strong wind blows because the sun
is covered over with clouds. The sun is covered by the clouds first, then,
there is darkness and then a gale, cyclone starts blowing from the north,
breaking your umbrellas and uprooting trees. All these happen because the sun
does not shine. Even so, when the Atman is covered over by ignorance of its
nature, the winds of desire begin to blow, and they come like violent storms.
Impetuous is the force of desire. You cannot stand against it, because the
whole of Nature gets concentrated in a desire. That is why it is impetuous and
uncontrollable. All the powers of Nature get focussed in a desire when it
manifests itself, whatever may be that desire. So the whole of Nature has to be
subdued. You are not to subdue only your individual nature, but the cosmic
Nature itself is to be subdued. This is what is depicted in the Epic of the
Devi-Mahatmya. It is the subdual, overcoming, transformation of the cosmic
Nature in the form of Tamas, Rajas and Sattva. While Mala represents Tamas,
Vikshepa represents Rajas.
Now,
Sattva is also a Guna, unfortunately. We always praise Sattva and regard it as
a very desirable thing. But it is like a transparent glass that is placed
between us and the Truth. You can see through it, but you cannot go beyond it.
Because, though the glass is transparent, it can obstruct your movement. It is
not like a brick-wall, completely preventing your vision, as Tamas does; it is
not like a blowing wind which simply tosses you here and there, as Rajas does;
it is a plain glass, through which you can have vision of Reality, but you
cannot contact Reality nevertheless. How can you contact a thing when there is
a glass between you and the thing? Yet you can see it. So they say even Sattva
is an obstacle, though it is better than the other two forces, in the sense
that through it you can have a vision or an insight into the nature of Reality
which transcends even Sattva. There is a glass pane and you can see a mango
fruit on the other side of it. You can see it very well, but cannot get it, you
cannot grab it. You know the reason. Even Sattva is a subtle medium of
obstruction, which acts in a double form; as complacency or satisfaction with
what has been achieved, and an ignorance of what is beyond. These two aspects
of Sattva are indicated by the two personalities of Sumbha and Nisumbha. They
have to be dispelled by the power of higher wisdom, which is Maha-Sarasvati.
Action,
contemplation and knowledge are the three stages through which we have to
pierce through the veil of Prakriti or three Gunas. And as I mentioned earlier,
we are not individual pedestrians on the path. There is no individual movement
here. It is all a total movement of everything connected with us and no item in
the world is really disconnected from us. Every thread in a cloth is connected
with every other thread. When you lift one thread of a cloth, the whole cloth
comes up, because of the interconnection of the warp and the woof of the cloth.
Likewise, there is an internal interconnection of beings, which prevents any
kind of individual effort for the sake of salvation. That is why salvation is
universal, it is not individual. When you attain to the Supreme Being, you
become the Universal Being. You do not go as a Mr. So and So or as a Mrs. so
and so, there. So the path of Sadhana also is a cosmic effort of the soul, a
subtle secret which most Sadhakas are likely to forget. It is not a small,
simple, private effort of yours in the closet of your room, but a dynamic
activity of your essential personality, internally connected by unforeseen
relationships with everything in the cosmos. When you enter the path of the
spirit, you have also at the same time entered the path of cosmic relationship.
A Sadhaka is, therefore, a cosmic person. A spiritual seeker, an aspirant is a
representative of cosmic situation. He is not an individual, though he looks
like a person, and his Sadhana is not an individual effort. It is much more
than what it appears to be on the surface. It is, as it were, the conversation
between Nara and Narayana, Krishna-Arjuna-Samvada, as they call it. You and
your God are face to face with each other. In Sadhana, in spiritual effort, you
are face to face with your Maker. And the face of the Maker is universal. He is
not in one spot, hiding himself in one corner.
So,
the dance of the cosmic spirit, in its supernal effort at self-transcendence,
is majestically described in the beautifully worded sonorous songs of the
Devi-Mahatmya, where we are given a stirring account, a stimulating description
of what Maha-Kali did, what Maha-Lakshmi did and Maha-Sarasvati did in bringing
about this evolution, transformation of the whole range of Prakriti from Tamas
to Rajas, from Rajas to Sattva and from Sattva to Supreme Vijaya, mastery in
the Absolute, God-realization. All our scriptures, Puranas and Epics, all our
ceremonies and celebrations, all our festivals and Jayantis, whatever be the
occasion for a religious performance, all this is charged with a spiritual
connotation, a significance which is far transcendent to the outer rituals
which is involved in their performance. Every thought, every aspiration, every
ritual and every duty of ours, every action that we perform automatically
becomes a spiritual dedication of the Soul, for the sake of this one single
aspiration which it has been enshrining in itself from eternity to eternity.
This significance is brought out in all our Epics and Puranas. Whether in the
Mahabharata or the Ramayana and whether in the Bhagavad Gita or the
Devi-Mahatmya, they tell us the same account in different terminologies and
with different emphases. It is always a song of the soul. The Bhagavad Gita is
a song of the soul, the Over-Soul speaking to the lower soul. Here again, we
have a similar account of the actual Sadhana involved in the realization of
this ultimate harmony of the soul with the Over-Soul. The spiritual practice of
a Sadhaka is, therefore, a confronting of the three forces of Tamas, Rajas and
Sattva, gradually, stage by stage, in their cosmic significance, forgetting not
for a moment that we are not ‘islands’. No man is an island. You must have
heard the poet’s saying: “A man is not an island.” That means he is not
surrounded simply by oceans and cut off from things. He is connected with
everything. This is the significance we have to read in our practical lives.
This is the meaning we have to see and visualize in our personal Sadhana. And when
we learn to see the significance of the presence of divinity or the
universality of God even in our private actions, we are taken care of by
universal forces. We need not bother about even the smallest problem of our
life. Even the littlest of our difficulty will be taken care of in a proper
manner by the forces that are in the world, provided, of course, that we are
able to read the significance of universality even in the most private of our
actions, even in the smallest and littlest of our actions. There is no such
thing as a little action in the world. Everything is important. Even the most
insignificant event is a very important event, ultimately. Because, hidden
behind it is the ocean. This significance we have to learn to read. This is, in
my humble opinion, what Gurudev Swami Sivanandaji Maharaj meant whenever he
said that God-realization is the goal of life. He was not tired of saying this
throughout his life. We can see, in his earlier books especially, that they
commence with the sentence: “The Goal of Life is God-realization.” Whatever he
had to say in those books, he said afterwards. So, the first thing is to
remember that the Goal of Life is God-realization. Do not forget this. The
little petty tensions and turmoils and annoyances and worries and vexations are
not the goal of life. They are the obstacles that come on our way, which we
have to carefully obviate and go with caution, like a pilgrim who has lost his
way in this wilderness of life, and yet confident at the same time that the
warmth of the spiritual sun is always energizing our personality and that we
are never, at any time, any moment of our practice, completely cut off from
that source of energy.
So,
through the worship of Maha-Kali, Maha-Lakshmi, and Maha-Sarasvati, we worship
Mula-Prakriti, Adi-Sakti in her cosmic dance-form of transformation, prosperity
and Illumination. In the beginning, what happens to a Sadhaka? There is a
necessity of self-transformation. It is all hardship, rubbing and cleaning,
washing, sweeping, etc. That is the first stage through the worship of
Maha-Kali, who brings about a destruction of all barriers. Then what happens?
There is tremendous prosperity. You become a master and a progressive soul
commanding all powers, getting everything that you want. This is the second
stage. In the first stage, it looked as if you were a poor person, having
nothing, very weak. But, when you overcome this weakness, by removing the
barrier of Tamas, you become prosperous. Nobody can be as rich as a Yogi, you
know. He can command all the powers. By a thought he can invoke all things, and
this is Goddess Maha-Lakshmi working. When Maha-Kali has finished her work of
destruction of opposition, Maha-Lakshmi comes as prosperity. A great Yogi is
also like a royal personality, because of his internal invocations, though
unconsciously done, of cosmic powers. When prosperity dawns, it looks as if the
whole universe is a heaven. In the first stage, it looked like a hell.
Afterwards, in the second stage, it looks like a heaven, when Maha-Lakshmi
begins to work. But this also is not sufficient. Knowledge should dawn. It is
not heaven that you are asking for. You want the realization of Truth.
Sarasvati will come for help and a flood of light on Truth will be thrown and
you will see things as they are. There is no enjoyment, prosperity, richness,
wealth or any such thing. It is Truth unconnected with you in the beginning,
but later on inseparable from yourself. Thus, from opposition to prosperity,
from prosperity to enlightenment, and from enlightenment to Self-realization do
we proceed. So, these are the truths esoterically conveyed to us in the Mantras
of the Devi-Mahatmya.
Now,
this Devi-Mahatmya is not merely an esoteric Epic. It is not only a great
spiritual text in the form of occult lessons and occult teachings of which I
have given you an outline. But, it is also a great Mantra-Sastra. Every sloka,
every verse of the Devi-Mahatmya is a Mantra by itself. I will tell you how it
is a Mantra, by giving only one instance and that is the first sloka itself. ‘Savarnih suryatanayo
yo manuh Kathyate-shtamah. This is the first sloka, Savarnih
Surya-Tanayah. It is all a Tantric interpretation and a very difficult thing to
understand. But I am giving you only an idea as to what it is all like. Surya
represents fire, the fire-principle. ‘Surya-Tanaya’ means that which is born of
the fire-principle. What is it that is born of the fire-principle? It is the
seed ‘Ra’. According to Tantric esoteric psychology, ‘Ram’ is the Bija Mantra
of Agni. In the word Savarnih, ‘varni’ means a hook; so add one hook to ‘Ram’. Yo Manuh Kathyate,
ashtamah. Eighth letter–What is Manu? It is a
letter in Sanskrit. Eight letters are Ya, Ra, La, Va, Sya, Sha, Sa, Ha. The
eighth is Ha. Add Ha to it. Ha, Ra and one hook, make ‘Hreem’. Savarnih Suryo-Tanayo
Yo Manuh Kathyateshtamah, Nisamaya Tadutpattim,–you
hear the glory of that, the sage says. So, the first verse means: “Now, I shall
describe to you the glory of ‘Hreem’.” This Hreem is the Bija of Devi. But,
outwardly it means, “Listen to the story of the king so and so, who is the
eighth Manu” and all that. Thus in addition to the outer meaning, there is an
inner significance of the Mantra. I am giving you only the case of one Mantra.
Like this, every Mantra is full of inner significance. And every Mantra is
repeated by devotees for some purpose or the other. Especially, the
Devi-Mahatmya is recited for averting calamities in life. Catastrophes,
calamities and tensions, personal or outward, whatever they be, all these are
averted by a regular daily recital of the Devi-Mahatmya. When there is war
threatening a country, for example, or pestilence or epidemic spreading
everywhere, or any internal tension or anxiety of any kind, the Devi-Mahatmya
is to be studied and it is a very potent remedy prescribed by seers of yore,
not only for temporal terrestrial prosperity, but also for the glory of the
hereafter, for illumination, for the destruction of Avidya or Ajnana, for
overcoming Mala, Vikshepa and Avarana, and to be a fit recipient of the grace
of the Almighty. Thus is the outer significance, and the inner significance of
the Devi-Mahatmya and the special meaning that it has in the life of spiritual
seekers or Sadhakas. Glory to God! Glory to Sadhana! Glory to the integral
character of spiritual practice! May we be blessed with this illumination, with
this wisdom, with the strength to tread the path of the Spirit, to our ultimate
Freedom.
The theme of the entire Vedas is reflected in the Navratri festival: Purify the mind and remove all negativities; cultivate positive virtues; gain spiritual knowledge and transcend limitations. This is the real victory – the dance of joy – ritualistically performed at night, to signify our spiritual awakening.
Quotes from Devi Mahatmya
Think of my Mother, my Mother’s Beauty (Goddess Shakti) illumines the whole world.
See it if you have the eyes to see.
A fragment of Thy beauty makes beauty beautiful.
Salutations to the Mother, to thee who manifests Thyself as all beauty, because of Whose presence the beautiful appears to be beautiful.
Salutations, salutations, salutations to thee!
Note:Continued in next three parts posted seperatly)
Devi is
worshipped in all Her names and forms During nine nights of Navratri
The theme of the entire Vedas is reflected in the Navratri festival: Purify the mind and remove all negativities; cultivate positive virtues; gain spiritual knowledge and transcend limitations. This is the real victory – the dance of joy – ritualistically performed at night, to signify our spiritual awakening.
At
Navratri time, the Rasa dance (dance of joy) of Sri Krishna and the Gopis is
also performed. As the mind becomes purer, calmer quieter, and more cheerful
and greater understanding is gained, do we not feel happier? Similarly, the
Rasa dance is the dance of joy and realization.
---Swami Tejomayananda
During Navratri
festival, for the first three days Goddess Durga, for the next three days
Goddess Lakshmi and for the last three days Goddess Saraswati are worshipped.
"Durga sarva Durg', meaning Durga removes all obstacles and defects
(durgunas). Lakshmi bestows the internal or divine wealth of virtues or divine
qualities. Then upon the mind that is purified thus after the first six days of
worship, Saraswati bestows divine Knowledge (Jnyan).
We hope that
Navratri festival is celebrated with such a divine motive and that may the
Mother Goddess’s grace, acquired during this Navratri celebration remove all
obstacles and enlighten our lives internally and externally. The more each
individual progresses thus, the more progress will occur in society and nation
evolution.
"If we
celebrate the festival with objective of divine wealth then we will get an
experience of supreme Bliss (Anand) and the desire for worldly (inferior)
pleasures will automatically start reducing, leading to our true Liberation.
May the Mother of the Universe (Matrushakti or Divine Mother) give inspiration
and serenity to all to celebrate this festival appropriately and may it benefit
all of us."
--H. H. Swami Viditatmanand
During Navratri,
Goddess Durga is invoked first to remove impurities from the mind. The Goddess
Lakshmi is invoked to cultivate the noble values and qualities. Finally,
Saraswati is invoked for gaining the highest knowledge of the Self. This is the
significance of the three sets of three nights when all these three are gained
subjectively, and then there will be Vijayadasami, the day of true victory.
– Swami Tejomayananda of
Chinmaya Mission
…is
celebrated in various parts of India in different styles. But the one
basic aim of this celebration is to propitiate Shakti, the Goddess in Her
aspect as Power, to bestow upon man all wealth, auspiciousness, prosperity,
knowledge (both sacred and secular), and all other potent powers. Whatever be
the particular or special request that everyone may put before the Goddess,
whatever boon may be asked of Her, the one thing behind all these is propitiation,
worship and linking oneself with Her. There is no other aim. This is being
effected consciously or unconsciously. Everyone is blessed with Her loving
mercy and is protected by Her.
– Swami Sivananda
The feminine is the most powerful dimesnion of life. Without feminine energy or "shakti" there would be nothing in existence.
--Sadguru Jaggi Vasudev
Quotes from Devi Mahatmya
Before
the Lord’s Beauty worldly beauty becomes nothing; wonderful, beautiful forms
appear like dead bodies.
Think of my Mother, my Mother’s Beauty (Goddess Shakti) illumines the whole world.
See it if you have the eyes to see.
A fragment of Thy beauty makes beauty beautiful.
Salutations to the Mother, to thee who manifests Thyself as all beauty, because of Whose presence the beautiful appears to be beautiful.
Salutations, salutations, salutations to thee!
Symbolic Meaning and Spiritual Importance of Navratri – Sri Sri
Ravi Shankar
Sri Sri Ravi Shankar in this article explores
the symbolic meaning and spiritual importance of Navratri.
What is the meaning of
Navaratri? Ratri, "ra" means giving solace. Solace from three types
of problems, that is "tri" -
physical, ethereal and causal. Ratri
relieves you and puts you to sleep. No animal needs to worry at night. Whether
happy or unhappy everybody goes to sleep. In Sanskrit, words are connected to
the meaning.
Navaratri has two meanings -
“New Night” and “Nine Nights”. It takes nine months for a child to be born. The
child rests in the womb during this period. Similarly in Navaratri you get back
to the Self - self referral. Dip into yourself and then you come out with more
creativity and be victorious. Negative forces - craving and aversion - get
relief from all these. Go to the source of energy.
Craving and aversion are two
asuras (demons) like "Madhu" and "Kaitabha". Then there is
also "Raktabijasura", that which is in your genes. "Rakta"
means blood, "bija" means seed. Raktabijasura is like gene in the
blood. Sometimes your behaviour is not in your control - it's in your genes,
Raktabijasura. Medication and meditation are required to tackle Raktabijasura.
When such energy comes to you, transformation happens, the genes change.
Then there is "Mahishasura" - dullness. Dullness like
a buffalo. You need "Shakti" (energy) to deal with this. When Shakti
comes, inertia is lifted out. "Shumbha" and "Nishumbha" -
doubting on everything. "Shumbha" means doubting oneself and
"Nishumbha" means doubting others. Doubting at every step. These days
people are so busy. Mind is so clogged,
so occupied, no time to think of oneself. If someone insults you, don't think
it as intentional.
"Chanda" and
"Munda". Chanda means opposite head. Chanda will oppose anything you
say. One who cannot agree with anything. "Munda" does not have a head
at all. Whatever you tell them, it will all go in air. Then there is
"Dhumralochana", "Dhumra" means smoke and
"lochana" means eyes – smoky eyes. They see everything hazy.
All this is due to lack of
Shakti. When you are full of energy and enthusiasm none of these rakshasas
(demons) can come in you.
The nine days of Navratri are
also an opportunity to rejoice in the three primordial qualities that make up
the universe. The first three days of Navratri are attributed to tamo guna, the
second three to rajo guna and the last three to sattva guna. Our consciousness
sails through the tamo and rajo gunas and blossoms in the sattva guna of the
last three days. Whenever sattva dominates in life, victory follows. The
essence of this knowledge is honored by celebrating the tenth day as
Vijayadashami.
By worshipping the Mother Divine
during Navratri, we harmonise the three gunas and elevate sattva in the
atmosphere. Though Navratri is celebrated as the victory of good over evil, the
actual fight is not between good and evil. From the Vedantic point of view, the
victory is of the absolute reality over the apparent duality.
The Mother Divine or the pure
consciousness itself pervades all the forms and has all the names. Recognising
the one divinity in every form and every name is the celebration of Navratri.
Hence, special pujas honouring all aspects of life and nature are performed
during the last three days.
Symbolism in the Killing of Demons by Goddess Durga – Swami
Sivananda
In the nine days Lila of the
Supreme Goddess is illustrated the process of the overcoming of the dark and
blind powers of the lower nature by the splendid and intelligent powers of the
higher nature. This Great War marks the life of both the objective and the
subjective sides of the created universe.
Vidya Shakti always gains an
upper hand and everywhere there is a transcendence of the limitations and
imperfections characteristic of Jivahood and Asurahood by the divine
Jnana-shakti. True knowledge pierces through every quarter and cranny in its
work of vanquishing unconsciousness or ignorance together with its train of
effects, desire and selfish action.
In the Devi Mahatmya or the
Saptashati, Devi is described as the mass of the effulgent energy of the gods,
headed by Brahma, Vishnu and Siva. This Shakti is released when the Devas begin
to complain to these higher powers.
The sense energies presided over
by intelligences, which are symbolized by the Devas together with their ruler
Indra, the mind, when they are oppressed by the demonical forces of passion,
anger, malice, etc., of a destructive nature, begin to feel acutely their
humiliation in the forms of the pains of life and resort to the higher nature
for help.
At once, the Divine Principle
within, reveals itself in its tremendous dignity of the power of consciousness
and in its unifying absoluteness of truth and puts an end to the tempestuous
life of animalism and all that is undivine or that which be longs to the realm
of Avidya.
Vijayadashami is the crowning
day of the success of Vidya Shakti over the negative nature of nescience.
-
Swami Sivananda
Source: Excerpts from
an article published in the October 2007 edition of the magazine published by
Divine Life Society.
Thoughts on Devi Worship – Swami Sivananda
Prostration to the Mother of the
universe! The Navaratri celebrations and worship of Devi have purified the
whole atmosphere. Let me relate to you the importance and the significance of
the worship of Devi.
Devi in her aspects of the
creative, the preservative and the destructive powers of the universe, is the
Chidrupini Shakti, the eternal energy of God who is Satchidananda.
Devi worship or Durga Puja is
the adoration of the Divine Mother of all things, who bears the seed of the
universe in her imperishable womb, the Mahad-Brahma.
Devi is the consciousness power
or the Chaitanya Shakti, the glory of the Supreme Sovereign of the universe
made manifest to the manifested Jivas in the world of creation.
As the creator, the preserver
and the destroyer of the universe are but one God appearing in three forms, so
the power which is inseparable from God appears in its three fold aspect.
Even as a person here is known
from his characters and powers, God is revealed in his Shakti which is the sum
total of all knowledge, will and action, visible and felt as well as invisible
and beyond comprehension. The whole universe is Shakti. It is all power or
energy.
Note:Continued in next three parts posted seperatly)
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