DEVI MAHATMYAM PDF
(Sathvic-spiritual) is known as Devi Mahatmya in South India, Chandi in West Bengal Devi Mahatmya is a story but each of its slokas is considered as mantras. wonderful traits of the Veda, the Kalpa tree, this S'rimad Bhâgavata with its numerous stories file:///D|/webgetdown/ Devi Mahatmyam - Indian stotras, from . Devi Mahatmyam English cittadelmonte.info - Ebook download as PDF File .pdf) , Text File .txt) or view presentation slides online.
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The Devi Māhātmyam is one of the foremost texts in the Worship of the Goddess, It is recommended to read the Devi Māhātmyam every day during Navaratri. the glory of the Mother, Lalita sahasranamam and Devi Mahatmyam are most Bhandasura, the Devi Mahatmyam describes the victory of the Goddess over the . You are the embodiment of the threefold matra, the Om sound. ardha-mātrā sthitā nityā yā an-uccaryā a-visesatah, tvam eva sā tvam sāvitri tvam devi-janani.
An English translation is given below. Navaratri is celebrated four times a year. Of these, the Sharada Navaratri of the month of Puratashi and the Vasantha Navaratri of the Vasantha kala are very important. If you refer to the agni purana, then it is said that the Puratashi and Panguni in Tamil months i. Asvin and Chaitra are like the two jaws of Lord Yama. If one wants to escape the mouth of Yama, then one should celebrate Navaratri on these two occasions. A similar analogy is presented in the devi bhagavatam.
Of these, the Sharada Navaratri of the month of Puratashi and the Vasantha Navaratri of the Vasantha kala are very important. If you refer to the agni purana, then it is said that the Puratashi and Panguni in Tamil months i. Asvin and Chaitra are like the two jaws of Lord Yama. If one wants to escape the mouth of Yama, then one should celebrate Navaratri on these two occasions.
A similar analogy is presented in the devi bhagavatam. According to legend, Durga sat on the tip of a needle for nine days, doing a severe penance to destroy the evil Asura Mahisha.
On the first three days, she meditated as Herself, the next three days as Mahalakshmi and the last three days as Sarasvati. This signifies progression from tamsik, to rajasik to satvik and eventually obtaining liberation.
The tenth day during Sharada Navaratri is called vijayadashami to signify the victory on the day of dashami. It is, however, a long tradition that one reads the devi-bhagavatam or the devi mahatmyam Durga saptasati, verses on Durga during this period.
Devi bhagavatam notes that Rama meditated and fasted for nine days after Sita was kidnapped by Ravana. There are numerous such incidents on how people's wishes were granted. Bhandarkar and M. The slaying of Madhu and Kaitabha: Meditation of Mahakali I resort to Mahakali, who has ten faces, ten legs and holds in her hands the sword, disc, mace, arrows, bow, club, spear, missile, human head and conch, who is three-eyed, adorned with ornaments on all her limbs, and luminous like a blue jewel, and whom Brahma extolled in order to destroy Madhu and Kaitabha, when Vishnu was in mystic sleep.
Markandeya said to his disciple Krasustuki Bhaguri: He became King Suratha in the second Svarocisa manvantara. The period ruled over by one Manu is called a Manvantara. There are, therefore, fourteen Manus as follows: In former times there was a king named Suratha, born of the Chitra dynasty, ruling over the whole world in the period of Svarocisa. He protected his subjects duly like his own children. At that time the kings, who were the destroyers of the Kolas, became his enemies.
He, the wielder of powerful weapons, fought a battle with the destroyers of Kolas, but was defeated by them though they were a small force. Then he returned to his own city, and ruled over his won country. Then that illustrious king was attacked by those powerful enemies. Even in his own city, the king, now bereft of strength, was robbed of his treasury and army by his own powerful, vicious and evil-disposed ministers. Thereafter, deprived of this sovereignty, the king left alone on horse-back for a dense forest, under the pretext of hunting.
He saw there the hermitage of Medhas- the supreme among the twice-born - inhabited by wild animals which were peaceful, and graced by the disciples of the sage. Entertained by the sage, Suratha spent some time moving about in the hermitage of the great sage.
There then overcome with attachment, he fell into the thought, 'I do not know whether the capital which was well guarded by my ancestors and recently deserted by me is being guarded righteously or not by my servants of evil conduct.
I do not know what enjoyments my chief elephant, heroic and always elated, and now fallen into the hands of my foes, will get. Those who were my constant followers and received favour, riches and food from me, now certainly pay homage to other kings.
The treasure which I gathered with great care will be squandered by those constant spendthrifts, who are addicted to improper expenditures.
The king was continually thinking of these and other things. Near the hermitage of the Brahamana he saw a merchant, and asked him: Who are you? What is the reason for your coming here? Wherefore do you appear as if afflicted with grief and depressed in mind? The merchant said: I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misappropriated my riches, and made me devoid of wealth.
Cast out by my trusted kinsmen, I have come to the forest grief-stricken. Dwelling here, I do not know anything as regards good of bad of my sons, kinsmen and wife. At present is welfare or ill-luck theirs at home? How are they? Are my sons living good or evil lives?
What can I do? My mind does not become hard; it bears deep affection to those very persons who have driven me out in their greed for wealth, abandoning love for a father and attachment to one's master and kinsmen.
I do not comprehend although, I know it. O noble hearted king, how it is that the mind is prone to love even towards worthless kinsmen. On account of them I heave heavy sighs and feel dejected. What can I do since my mind does not become hard towards those unloving ones?
Markandeya said: Then O Brahmana, the merchant Samadhi and the noble king together approached the sage Medhas ; and after observing the etiquette worthy of him and as was proper, they sat down and conversed with him on some topics.
The king said: Be pleased to reply to it. Without the control of my intellect, my mind is afflicted with sorrow. Though I have lost the kingdom, like an ignorant man- though I know it- I have an attachment to all the paraphernalia of my kingdom. How is this, O best of sages? And this merchant has been disowned by this children, wife and servants, and forsaken by his own people; still he is inordinately affectionate towards them. Thus both he and I, drawn by attachment towards objects whose defects we do know, are exceedingly unhappy.
How this happens, then, sir, that though we are aware of it, this delusion comes? This delusion besets me as well as him, blinded as we are in respect of discrimination. Sir, every being has the knowledge of objects perceivable by the senses.
And object of sense reaches it in various ways. Some beings are blind by day, and others are blind by night; some beings have equal sight both by day and night. Human beings are certainly endowed with knowledge, but they are not the only beings to be so endowed , for cattle, birds, animals and other creatures also cognize objects of senses.
The knowledge that men have, birds and beasts too have; and what they have men also possess; and the rest like eating and sleeping is common to both of them. Look at these birds, which though they possess knowledge, and are themselves distressed by hunger are yet, because of the delusion, engaged in dropping grains into the beaks of their young ones.
Human beings are, O tiger among men, attached to their children because of greed for return help. Do you not see this? Even so men are hurled into the whirlpool of attachment, the pit of delusion, through the power of Mahamaya the Great Illusion , who makes the existence of the world possible. Marvel not at this. It is by her the world is deluded.
Verily she, the Bhagavati, the Mahamaya forcibly drawing the minds of even the wise, throws them into delusion. She creates this entire universe, both moving and unmoving. It is she who, when propitious, becomes a boon-giver to human beings for their final liberation. She is the supreme knowledge, the cause of final liberation, and eternal; she is the cause of the bondage of transmigration and the sovereign over all lords.
How did she come into being, and what is her sphere of action, O Brahmana? What constitutes her nature? What is her form? Wherefrom did she originate?
Devi Mahatmyam v1
All that I wish to hear from you, O you supreme among the knowers of Brahman. She is eternal, embodied as the universe.
By her all this is pervaded. Nevertheless she incarnates in manifold ways; hear it from me. When she manifests herself in order to accomplish the purposes of the devas, she is said to be born in the world, though she is eternal. At the end of a kalpa when the universe was one ocean with the waters of the deluge and the adorable Lord Vishnu stretched out on Sesa and took the mystic slumber, tow terrible asuras, the well-known Madhu and Kaitabha, sprung into being from the dirt of Vishnu's ears, sought to slay Brahma; Brahma, the father of beings, was sitting in the lotus that came out from Vishnu's navel.
Seeing these two fierce asuras and Janardhana asleep, and with a view to awakening Hari, Brahma with concentrated mind extolled Yoganidra, dwelling in Hari's eyes. The resplendent Lord Brahma extolled the incomparable Goddess of Vishnu, Yoganidra, the queen of cosmos, the supporter of the worlds, the cause of the sustentation and dissolution alike of the universe. Brahma said: You are verily the Vasatkara and embodiment of Svara.
You are the nectar. O eternal and imperishable One, you are the embodiment of the threefold mantra. You are half a matra, though eternal. You are verily that which cannot be uttered specifically. You are Savitri and the supreme Mother of the devas. By you it is protected, O Devi and you always consume it at the end. O you who are always of the form of the whole world, at the time of creation you are of the form of the creative force, at the time of sustentation you are of the form of the protective power, and at the time of the dissolution of the world, you are of the form of the destructive power.
You are the supreme knowledge as well as the great nescience, the great intellect and contemplation, as also the great delusion, the great devi as also the great asuri. You are the dark night of periodic dissolution.
You are the great night of final dissolution, and the terrible night of delusion. You are the goddess of good fortune, the ruler, modesty, intelligence characterized by knowledge, bashfulness, nourishment, contentment, tranquil l ity and forbearance. Armed with sword, spear, club, discus, conch , bow, arrows, slings and iron mace, you are terrible and at the same time you are pleasing, yea more pleasing than all the pleasing things and exceedingly beautiful.
You are indeed the supreme Isvari, beyond the high and low. O you who are the soul of everything, how can I extol you more than this? By you, even he who creates, sustains and devours the world, is put to sleep.
Who is here capable of extolling you? Who is capable of praising you, who have made all of us- Vishnu, myself and Shiva- take our embodied forms? O Devi, being lauded thus, bewitch these two unassailable asuras Madhu and Kaitabha with your superior powers. Let Vishnu, the Master of the world, be quickly awakened from sleep and rouse up his nature to slay these two great asuras. There, the Devi of delusion extolled thus by Brahma, the creator, in order to awaken Vishnu for the destruction of Madhu and Kaitabha, drew herself out from His eyes, mouth, nostrils, arms, heart and breast, and appeared in the sight of Brahma of inscrutable birth.
Janardana, Lord of the universe, quitted by her, rose up from His couch on the universal ocean, and saw those two evil asuras , Madhu and Kaitabha, of exceeding heroism and power, with eyes red in anger, endeavoring to devour Brahma.
Thereupon the all-pervading Bhagavan Vishnu got up and fought with the asuras for five thousand years, using his own arms as weapons. And they, frenzied with their exceeding power, and deluded by Mahamaya, exclaimed to Vishnu, ' Ask a boon from us. What need is there of any other boon here? My choice is this much indeed. Those two asuras , thus bewitched by Mahamaya , gazing then at the entire world turned into water, told Bhagavan, the lotus eyed One, 'Slay us at the spot where the earth is not flooded with water.
Saying 'Be it so', Bhagavan Vishnu , the great wielder of conch, discus and mace, took them on His loins and there severed their heads with His discus. Thus she Mahamaya herself appeared when praised by Brahma. Now listen again the glory of this Devi. I tell you. Here ends the first chapter called 'The slaying of Madhu and Kaitabha' of Devi mahatmya in Markandeya purana, during the period of Savarni, the Manu.
Slaughter of the armies of Mahisasura. Meditation of Mahalakshmi I resort to Mahalakshmi, the destroyer of Mahis h asura, who is seated on the lotus, is of the complexion of coral and who holds in her eighteen hands rosary, axe, mace, arrow, thunderbolt, lotus, bow, pitcher, rod, sakti, sword, shield, conch, bell, wine-cup, trident, noose and the discus Sudarsana.
The Rishi said: Of yore when Mahis h asura was the lord of asuras and Indra the lord of devas, there was a war between the devas and asuras for a full hundred years. In that the army of the devas was vanquished by the valorous asuras. After conquering all the devas, Mahis h asura became the lord of heaven Indra. Then the vanquished devas headed by Brahma, the lord of beings, went to the place where Siva and Vishnu were. The devas described to them in detail, as it had happened, the story of their defeat wrought by Mahis h asura.
Thrown out from heaven by that evil-natured Mahis h a, the hosts of devas wander on the earth like mortals. All that has been done by the enemy of the devas, has been related to you both, and we have sought shelter under you both. May both of you be pleased to think out the means of his destruction. Having thus heard the words of the devas, Vishnu was angry and also Siva, and their faces became fierce with frowns. The issued forth a great light from the face of Vishnu who was full of intense anger, and from that of Brahma and Siva too.
From the bodies of Indra and other devas also sprang forth a very great light. And all this light united together. The devas saw there a concentration of light like a mountain blazing excessively, pervading all the quarters with its flames.
Then that unique light, produced from the bodies of all the devas, pervading the three worlds with its lustre, combined into one and became a female form.
By that which was Siva's light, her face came into being; by Yama's light her hair, by Vishnu's light her arms; and by C h andra's light her two breasts. By Indra's light her waist, by Varuna's light her shanks and thighs and by earth's light her hips.
By Brahma's light her feet came into being; by Surya's light her toes, by Vasus light her fingers, by Kubera's light her nose; by Prajapati's light her teeth came into being and similarly by Agni's light her three eyes were formed. The light of the two sandhyas became her eye-brows, the light of Vayu her ears; the manifestation of the lights of other devas too contributed to the being of the auspicious Devi.
Then looking at her, who had come into being from the assembled lights of all the devas, the immortals who were oppressed by Mahis h asura experienced joy. The bearer of Pinaka Siva drawing forth a trident from his own trident presented it to her; and Vishnu bringing forth a discus out of his own discus gave her.
Varuna gave her a conch, Agni a spear; and Maruta gave a bow as well as two quivers full of arrows. Indra, lord of devas, bringing forth a thunderbolt out of his own thunderbolt and a bell from that of his elephant Airavata, gave her. Yama gave a staff from his own staff of Death and Varuna, the lord of waters, a noose; and Brahma, the lord of beings, gave a string of beads and a water-pot.
Surya bestowed his own rays on al the pores of her skin and Kala Time gave a spotless sword and a shield. The milk-ocean gave a pure necklace, a pair of un-decaying garments, a divine crest-jewel, a pair of ear-rings, bracelets, a brilliant half-moon ornament , armlets on all arms, a pair of shining anklets, a unique necklace and excellent rings on all the fingers.
Visvakarman gave her a very brilliant axe, weapons of various forms and also an impenetrable armour. The ocean gave her a garland of unfading lotuses for her head and another for her breast, besides a very beautiful lotus in her hand. The mountain Himavat gave her a lion to ride on a various jewels. The lord of wealth Kubera gave her a drinking cup, ever full of wine. Sesa, the lord of all serpents, who supports this earth, gave her a serpent-necklace bedecked with best jewels.
Honoured likewise by other devas also with ornaments and weapons, she the Devi gave out a loud roar with a decrying laugh again and again. By her unending, exceedingly great, terrible roar the entire sky was filled, and there was great reverberation.
All worlds shook, the seas trembled. The earth quaked and all the mountains rocked. Seeing the three worlds agitated the foes of devas, mobilized all their armies and rose up together with uplifted weapons. Mahis h asura, exclaiming in wrath, 'Ha!
What is this? Then he saw the Devi pervading the three worlds with her lustre. Making the earth bend with her footstep, scraping the sky with her diadem, shaking the nether worlds with the twang of the bowstring, and standing there pervading all the quarters around with her thousand arms.
Then began a battle between that Devi and the enemies of the devas, in which the quarters of the sky were illumined by the weapons and arms hurled diversely. Mahis h asura's general, a great asura named Ciksura and Camara, attended by forces comprising four parts, and other asuras fought. A great asura named Udagra with sixty thousand chariots, and Mahahanu with ten millions of chariots gave battle. Asiloman, another great asura, with fifteen millions of chariots , and Baskala with six millions fought in that battle.
Privarita with many thousands of elephants and horses, and surrounded by ten millions of chariots, fought in that battle. An asura named Bidala fought in that battle surrounded with five hundred crores of chariots. And other great asuras, thousands in number, surrounded with chariots, elephants and horses fought with the Devi in that battle. Mahisasura was surrounded in that battle with thousands of crores of horses, elephants and chariots. Others asuras fought in the battle against the Devi with iron maces and javelins, with spears and clubs, with swords, axes and halberds.
Some hurled spears and others nooses. They began to strike her with swords in order to kill her. Showering her own weapons and arms, that Devi Chandika very easily cut into pieces all those weapons and arms. Without any strain on her face, and with gods and sages extolling her, the Isvari threw her weapons and arms at the bodies of the asuras. And the lion also which carried the Devi, shaking its mane in rage, stalked among the hosts of the asuras like a conflagration amidst the forests. The sighs which Ambika, engaged in the battle, heaved became at once her battalions by hundreds and thousands.
Energized by the power of the Devi, these battalions fought with axes, javelins, swords, halberds, and destroyed the asuras. Of these battalions, some beat drums, some blew conches and others played on tabors in that great martial festival. Then the Devi killed hundreds of asuras with her trident, club, showers of spears, swords and the like, and threw down others who were stupefied by the noise of her bell; and binding others with her noose, she dragged them on the ground.
Some were split into two by the sharp slashes of her sword, and others, smashed by the blows of her mace, lay down on the ground; and some severely hammered by club vomited forth blood. Pierced in the breast by her trident, some fell on the ground. Pierced all over by her arrows and resembling porcupines, some of the enemies of devas gave up their lives on that field of battle. Some had their arms cut off, some, their necks broken the heads of others rolled down; some others were torn asunder in the middle of their trunks, and some great asuras fell on the ground with their legs severed.
Some rendered one-armed, one-eyed, and one-legged were again clove in twain by the Devi. And others, though rendered headless, fell and rose again.
Headless trunks fought with the Devi with best weapons in their hands. Some of these headless trunks danced there in the battle to the rhythm of the musical instruments. The trunks of some other great asuras, with their swords, spears and lances still in their hands, shouted at the Devi with their just severed heads, 'Stop, stop'.
That part of earth where the battle was fought became impassable with the asuras, elephants and horses and chariots that had been felled.
The profuse blood from the asuras, elephants and horses flowed immediately like large rivers amidst that army of the asuras. As fire consumes a huge heap of straw and wood, so did Ambika destroy that vast army of asuras in no time. And her carrier-lion, thundering aloud with quivering mane, prowled about in the battlefield, appearing to search out the vital breaths from the bodies of the enemies of devas.
In that battlefield the battalions of the Devi fought in such a manner with the asuras that the devas in heaven, showering flowers, extolled them. Here ends the second chapter called 'Slaughter of the armies of Mahis h asura' of Devi-mahatmya in Markandeya-purana, during the period of Savarni, the Manu. The Slaying of Mahis h asura.
Then Ciksura, the great asura general, seeing that army being slain by the Devi , advanced in anger to fight with Ambika. That asura rained showers of arrows on the Devi in the battle, even as a cloud showers rain on the summit of Mount Meru. Then the Devi, easily cutting asunder the masses of his arrows, killed his horses and their controller with her arrows.
Forthwith she split his bow and lofty banner, and with her arrows pierced the body of that asura whose bow had been cut. His bow shattered, his chariot broken, his horses killed and his charioteer slain, the asura armed with sword and shield rushed at the Devi. Swiftly he smote the lion on the head with his sharp-edged sword and struck the Devi also on her left arm. O king, his sword broke into pieces as it touched her arm. Thereon his eyes turning red with anger, he grasped his pike.
Then the great asura flung at Bhandrakali the pike, blazing with lustre, as if he was hurling the very sun from the skies. Seeing that pike coming upon her, the Devi hurled her pike that shattered his pike into a hundred fragments and the great asura himself.
Mahisasura's very valiant general having been killed, Camara, the afflicter of devas, mounted on an elephant, advanced. He also hurled his spear at the Devi. Ambika quickly assailed it with a whoop, made it lustreless and fall to the ground. Seeing his spear broken and fallen, Camara, full of rage, flung a pike, and she split that also with her arrows. Then the lion, leaping up and seating itself at the centre of the elephant's forehead, engaged itself in a hand to hand fight with that foe of the devas.
Fighting, the two then came down to the earth from the back of the elephant, and fought very impetuously, dealing the most terrible blows at each other. Then the lion, springing up quickly to the sky, and descending, severed Camara's head with a blow from its paw. And Udagra was killed in the battle by the Devi with stones, trees and the like, and Karala also stricken down by her teeth and fists and slaps. Enraged, the Devi ground Uddhata to powder with the blows of her club, and killed Baskala with a dart and destroyed Tamra and Andhaka with arrows.
With her sword she struck down Bidala's head from his body, and dispatched both Durdhara and Durmudha to the abode of Death with her arrows.
As his army was thus being destroyed, Mahis h asura terrified the troops of the Devi with his own buffalo form. Some he laid low by a blow of his muzzle, some by stamping with his hooves, some by the lashes of his tail, and others by the pokes of his horns. Some he laid low on the face of the earth by his impetuous speed, some by his bellowing and wheeling movement, and others by the blast of his breath.
Having laid low her army, Mahis h asura rushed to slay the lion of the Mahadevi. This enraged Ambika. Mahis h asura, great in valour, pounded the surface of the earth with his hooves in rage, tossed up the high mountains with his horns, and bellowed terribly. Crushed by the velocity of his wheeling, the earth disintegrated, and lashed by his tail, the sea overflowed all around. Pierced by his swaying horns, the clouds went into fragments. Cast up by the blast of his breath, mountains fell down from the sky in hundreds.
Seeing the great asura swollen with rage and advancing towards her, Chandika displayed her wrath in order to slay him. She flung her noose over him and bound the great asura.
Thus bound in the great battle, he quitted his buffalo form. Then he became a lion suddenly. While Ambika cut off the head of his lion form , he took the appearance of a man with sword in hand. Immediately then the Devi with her arrows chopped off the man together with his sword and shield. Then he became a big elephant. The elephant tugged at her great lion with his trunk and roared loudly, but as he was dragging, the Devi cut off his trunk with her sword.
The great asura then resumed his buffalo shape and shook the three worlds with their movable and immovable objects. Enraged threat, Chandika, the Mother of the worlds, quaffed a divine drink again and again, and laughed, her eyes becoming red.
And she with showers of arrows pulverized those mountains hurled at her, and spoke to him in flurried words, the colour of her face accentuated with the intoxication of the divine drink. The Devi said: When you sill be slain by me, the devas will soon roar in this very place.
Having exclaimed thus, she jumped and landed herself on that great asura, pressed him on the neck with her foot and struck him with her spear. And thereupon, caught up under her foot. Mahis h asura half issued forth in his real form from his own buffalo mouth, being completely overcome by the valour of the Devi.
Fighting thus with his half-revealed form, the great asura was laid by the Devi who struck off his head with her great sword. Then, crying in consternation, the whole asura army perished; and all the hosts of deva were in exultation. With the great sages of heaven, the devas praised the Devi. The Gandharva chiefs sang and the bevies of apsaras danced. Here ends the third chapter called 'The Slaying of Mahis h asura' of Devi-mahatmya in Markandeya-purana during the period of Savarni, the Manu.
The Devi Stuti. When that most valiant but evil-natured Mahis h asura and the army of that foe of the devas were destroyed by the Devi, Indra and the hosts of devas uttered their words of praise, their necks and shoulders reverently bent, and bodies rendered beautiful with horripilation and exultation.
May she grant us auspicious things! May you protect the universe! Though you are possessed of the three gunas you are not known to have any of their attendant defects like passion!
You are incomprehensible even to Vishnu, Shiva and others! You are the resort of all! You are verily the supreme primordial Prakriti untransformed. You are the Svadha which gives satisfaction to the manes. Therefore you are chanted as Svaha and Svadha in Sacrifices by people. You the supreme knowledge are cultivated by sages desiring liberation, whose senses are well restrained, who are devoted to Reality, and have shed all the blemishes.
You are the repository of the very pure Rig-veda and Yajus hymns, and of Samans, the recital of whose words is beautiful sith the Udgitha! You are Bhagavati embodying the three Vedas.
And you are the sustenance whereby life is maintained. You are the supreme destroyer of the pain of al the worlds. You are Durga, the boat that takes men across the difficult ocean of worldly existence, devoid of attachments.
You are Shri who has invariably taken her abode in the heart of Vishnu. You are indeed Gauri who has established herself with Shiva.
Yet it was very strange that, being swayed by anger, Mahis h asura suddenly struck your face when he saw it. For, who can live after beholding the enraged Destroyer? You are Supreme. If enraged, you forthwith destroy the asura families for the welfare of the world.
This was known the very moment when the extensive forces of Mahis h asura were brought to their end. Are you not, therefore O Devi, the bestower of reward in all the three worlds? When called to mind by those in happiness, you bestow a mind still further pious.
Which goddess but you, O Dispeller of poverty, pain and fear, has an ever sympathetic heart for helping everyone? But you direct your weapons against them so that even the inimical ones, purified by the missiles, may attain the higher worlds. Such is your most kindly intention towards them.
Where can one find this beauty of yours most charming, yet striking fear in enemies? Compassion in heart and relentlessness in battle are een, O Devi, O Bestower of boons, only in you in all the three worlds! Having killed them in the battle-front, you have led even those hosts of enemies to heaven, and you have dispelled our fear from the frenzied enemies of the devas.
Salutation to you! O Ambika, protect us with your sword, protect us by the sound of your bell and by the twang of your bow-string. O Iswari! Thus the supporter of the worlds was praised by the devas, worshipped with celestial flowers that blossomed in Nandana and with perfumes and unguents; and with devotion all of them offered her - heavenly incense.
Benignly serene in countenance she spoke to all obeisant devas. Gratified immensely with these hymns, I grant it with great pleasure ' The devas said: O King, being thus propitiated by the devas for the sake of the world and for their own sake, Bhadrakali said, 'Be it so' and vanished from their sight. Thus have I narrated, O King, how the Devi who desires the good of all the three worlds made her appearance of yore out of the bodies of the devas.
And again how, as a benefactress of the devas, she appeared in the form of Gauri for the slaying of wicked asuras as well as S h umbha and Nis h umbha, and for the protection of worlds, listen as I relate it. I shall tell it to you as it happened.
Here ends the fourth chapter called "The Devi Stuti " of the Devi-mahatmya in Markandeya-purana during the period of Savarni, the Manu. Devi's conversation with the messenger. Meditation of Mahasaraswati I meditate on the incomparable Mahasaraswati who holds in her eight lotus-like hands bell, trident, plough, conch, mace, discus, bow and arrow; who is effulgent like destroyer of Sumbha and other asuras, who issued forth from Parvati's body and is the substratum of the three worlds.
Of yore Indra's sovereignty over the three worlds and his portions of the sacrifices were taken away by the asuras, Sumbha and Nisumbha, by force of their pride and strength. The two, themselves, took over likewise, the offices of the sun, the moon, Kubera, Yama, and Varuna.
Hence this. Neither fear from enemies. Devi says that She obliterates the obstacles to their progress and spiritual awakening.. Devi is all that is. For those who are truly devoted and committed to spiritual discipline. Have no desires and just surrender to that deity. See that the entire universes exists within that deity. See that the deity fills everyone and everything.
See the deity as Self. She also asserts Her identity as the absolute One — all the Gods are but facets and expressions of Her ultimate divine presence. She also expresses Her grace. Devi proclaims Herself to be the source yoni of all creation. That is.
The Song of Perfection which is no longer hidden because of growth. Siddha means perfection. Kunjika literally means something overgrown or hidden by growth or growing things.
Stotram is the song. Malakshmi rajas and Mahasaraswati sattva. Each of these forms then created a twin male-female form. The first three Bijas of the Navarna mantra are written in the centre of the Shatkona.
It should be noted that during Akshara Nyasa and Yantra lekhana. The rest of the Bijas are written in the Shatkona starting from the east. The Bijas should be written in a clockwise pattern from right to the left.
If after a short vowel it is pronounced like aha. On his return to his kingdom he is again attacked by powerful enemies. What is the reason for your coming here? Wherefore do you appear as if afflicted with grief and depressed in mind? I have come to the forest grief-stricken. Dwelling here. The king now bereft of strength is further robbed of his treasury and army by his own wicked ministers.
There he comes to the hermitage of sage Medhas. My wife and sons have misappropriated my riches. Deprived of his kingdom. Graced by the disciples of the sage the hermitage is inhabited by wild beasts tamed of their ferocity.
I do not know anything about the welfare of my sons. Near the hermitage of the sage the king saw a merchant. He is defeated in a battle by enemies though they were a small force.
I have been cast out by my unworthy sons and wife. After spending some time at the hermitage. Cast out by my trusted kinsmen. The first is a king by the name of Suratha who protected his people treating them as his own children. Those who were my constant followers and received favour. I do not know what care my chief elephant. Overcome with attachment. How are my sons? Are they of good conduct or of or evil ways? Look at these birds. What can I do since my mind does not become harsh towards those unloving ones?
The knowledge that men have. But what can I do? Unable to detach my mind bears deep affection to those very persons who have driven me out in their greed for wealth. Although I know it I do not comprehend how the mind is prone to love even towards worthless kinsmen? On account of them I heave heavy sighs and feel dejected.
Instead he addresses their predicament indirectly as a wise counsellor would in this sort of a situation. Verily she. The wise sage does not start advising them directly. It is by her the world is deluded. Marvel not at this. I wish to ask you one thing. Here knowledge.
Human beings are certainly endowed with knowledge. Though I have lost the kingdom. It is she who. O best of sages? And this merchant has been disowned by his children. Some beings are blind by day. Do you not see this? This Mahamaya is the Yoganidra. Human beings too are. Thus both he and I. I have an attachment to all the paraphernalia of my kingdom. Not being under the control of my intellect. How is it that even the knowledgeable are deluded?
This delusion besets me as well as him. She creates this entire universe. The king said: Brahma who is sitting in the lotus at Vishnu's navel. The entire world is her embodiment. O you supreme among the knowers of Brahman. What need is there of any other boon How did she come into being. Thereupon the all-pervading Lord Vishnu got up and fought with the two demons for five thousand years. Nevertheless she incarnates in manifold ways.
Each such cycle of creative manifestation. By her all this is pervaded. The king said. O sage? What constitutes her nature? What is her form? Wherefrom did she originate? All that I wish to hear from you.
How intoxicating and blinding can power and strength be! At the end of a Kalpa when the universe was one vast stretch of ocean with the waters of the deluge. The two demons. Here the Devi is central to the creation myth. Two terrible demons Madhu and Kaitabha. This hymn by Brahma Brahma-stuti. Though she is eternal. She is the supreme knowledge.
Released from the influence of YogaMaya. Lord Vishnu awoke and saw those two evil demons Madhu and Kaitabha. There upon. Thus Mahamaya herself appeared when praised by Brahma.
The slaying of Madhu and Kaitabha is also narrated in the same chapter by sage Medhas to the deposed king Suratha and the ruined merchant Samadhi. Lord Vishnu. In this chapter the stage is set for the narration of the glory of the Goddess through another story. The first chapter is the only chapter of the first episode.
This difference in the direction of focus or goal is the main difference between the two types of rajas. Lower order Rajas is closer to Tamas. Of the three gunas only Rajas has two faces or two dimensions to it. Overcoming this powerful combination of beastly nature and human competence requires a fiery and dynamic form of Shakti.
The demon is partly a pasu animal or beast and partly a human and thus has the dangerous ability to disrupt cosmic order and harmony. Mahishasura too is the epitome of Rajas.
One is a purely negative and gross expression that seeks material pleasures while the other is a divine and subtle expression that takes the individual inward. Her rajas is Both are goal oriented except that demoniac rajas seeks only kama desire or craving and artha material prosperity while divine rajas seeks the fulfilment of righteous desires.
She is an embodiment of the wrath of all the gods. Lower order Rajas serves the purpose of Tamas and is potentially in danger of pulling us into the quagmire of Tamas. Higher order Rajas serves the purpose of enabling Sattvavajaya or enabling Sattva to take over the other gunas. Her anger is divine anger that fights the demons. His rajasic energy controls him and impels him to destructive acts.
Rajas can bridge Tamas and Sattva. Thus the conflict between the righteous and unrighteous samskaras goes on as long as we are alive. First let us examine the theme of the battles between the gods and the demons as revealed in the Bhagavad Gita.
This is the approximate upper limit of human life span. Esoteric meaning of the battle between the gods and the demons. And in that war. Here Divine tendencies have been referred to as Divine wealth sampada: Thus there are two opposing psychic forces within all of us.
Now what does this mean? He himself assumes the jurisdictions of Surya. Yama and Varuna and of other gods too. Thus interpreting the battles between the gods and demons on these lines is in order wherever references to the battles between the gods and the demons occur in the Vedas and the Puranas. Esoterically speaking the gods symbolise the positive samskaras of innumerable lifetimes resulting from all the righteous karmas that are oriented towards the Supreme Self.
While we experience only Prarabdha karmas allotted for a particular lifetime. Now that we know who the gods and demons are. Adi Shankara affirms that the gods stand for such functions of the senses indriya vrttis as are illumined by scriptures. Thus the war between the gods and the demons actually refers to the perpetual conflict between the forces of light and darkness.
Elaborating this idea further the Bhagavad Gita declares that the Divine are deemed for liberation or Self-realization and the demoniac for bondage. The demons or asuras who are opposed to the gods.
The roots of these two types of urges are traced to the Sanchita karmas of innumerable lives. Chandra over the mind. But this can be achieved only by uniting together all the powers of the gods and orienting them back to the Supreme Being.
Under the influence of Rajo-guna all psychological and sensory functions are focused only on the gross and the material. Varuna over tongue and so on. This is exactly what happens in the story. The gods stand for the respective indriya vrttis. All these senses and their functions are hijacked by Rajo-guna serving the purpose of nourishing asuric tendencies.
Indra hands. This is the meaning of Mahishasura assuming lordship over all jurisdictions of the gods. Agni over speech. As already stated the gods are the presiding deities for various indriyas and their functions-Surya over eyes. The task. Vayu over skin. Yama over anus. Brahma being born from the nabhikamala navel chakra of Vishnu is clearly a Puranic allusion to Kundalini and the Chakras. If Mahishasura has to be subdued his generals have to be eliminated first.
Brahma leads the gods to Vishnu and Shiva. Together they are all asura sampada or demoniac wealth or assets see the chapter on Daiva sampada and Asura sampada for more. The vanquished gods collectively surrendering to the Devi The gods first approach Brahma who leads them to Vishnu and Shiva.
While Kaitabha is also rajas. Mahishasura is the epitome of Rajo-guna. Here Vishnu signifies Consciousness while the lotus signifies flowering or blossoming of Consciousness. Unlike Kaitabha who is of the nature of rajas. Now that the collective power of the gods is united against Mahishasura and his armies.
Below the manipura chakra is asura kshetra field of demoniac consciousness. Now that spiritual awareness has started blossoming it will lead to the coming together of all the spiritual samskaras. The gods do not relinquish their power or weapons. He has sixteen asuras who lead various battalions of armies. But the asura armies vastly outnumber the gods. What happens when all the powers of all the gods come together?
As the Devi Mahatmyam reveals.
As already stated he stands for Rajo-guna. The nabhi is the vedic equivalent to what is known as known as the Manipura chakra in the tantric system. This is a sublime philosophical abstraction of simultaneous divine immanence and transcendence. Thus the very awareness of the conflict between the righteous and unrighteous samskaras and the need to overcome asuric samskaras.
In the symbolism of Devi Mahatmyam. Vishnu and Shiva too symbolise specific psychological functions like the other gods. Mahishasura and his Generals-Rajo-guna and its Asura sampada Mahishasura symbolises the powerful combination of human competence and beastly nature. So what to do? There is only one way out-absolute There is a significance in the gods first approaching Brahma.
Rajas begets desire and anger. Even those who are interested have only a shallow interest. Sattva guna the Divine forces of Light can easily prevail over Rajo guna. And rare is such a great soul. To make matters worse most of us waste away this precious life without any conscious awareness of what is happening within.
True enough it is very difficult to resist desire. Once desire is eliminated. For the majority spiritual life is only an extension of the deep-rooted material approach.
For some spirituality is a pursuit that they reserve for their old age. Desire itself is rooted in Rajas and aggravates it further. Nothing less than total surrender will bail them out of their difficulty.
Hence the Goddess and her lion start destroying these asuras one by one. When the fulfilment of desire Kama is frustrated by an obstacle. While each of the sixteen asura generals and their esoteric significance is important in its own way.
Such is their negative significance for spiritual life. They are the result of the impressions of innumerable lifetimes and choices made in those lives. And this is precisely what the gods do. That is why they fight till the last.
In fact most often anger is related to desire. It is only a few As already stated if Mahishasura has to be subdued his generals have to be eliminated first. However do not underestimate Mahishasura Rajo-guna and his army. Only after Durdhara and Durmukha are destroyed can the Goddess finally fight the asura lord Mahishasura. As the Bhagavad Gita 3. Most of us carry on with our deluded lives without realising that life is not just about relationships. As the Bhagavad Gita 7. Since Rajas begets desire and anger.
Compelled by our asuric tendencies we waste the best time of our lives pursuing purely material goals. If Mahishasura is Rajas.
However for those who are unwavering from the goal the accumulation of divine wealth shall set them free in this very life. This needs the grace of Mahalakshmi who can bestow daiva sampada or divine wealth to Her devotee. Even if one does not attain liberation in this birth. The practitioner who is endowed with divine wealth is now fit for attaining liberation. Bringing this inner conflict into conscious awareness. Progressively the gods are reinstated in their rightful place by the replacement of asuric wealth with divine wealth.
Spiritual victory is in sight. Thus one of the goals of Brahmacharya is reaching a state where one is not troubled by the indriyas anymore. Sankalpa wishing for. Prekshanam seeing. Keli playing around. However this state of freedom from the indriyas comes effortlessly only after intense practice or abhyasa. Kriyanishpatti actual accomplishment. The eight ways of sensual indulgence: Smaranam thinking of it.
Adhyavasaya determination towards. Mahishasura rushes forward to slay her lion. Kirtanam talking of it. Brahmacharya means to move. Among other things it is also largely about bringing the indriyas senses under effortless control. These eight ways are the purely negative expression of rajas.
Devi Mahatmyam English Transliteration.pdf
Hitting some by muzzle. Guhya-bhashanam talking in secrecy. Till one achieves effortless mastery over the indriyas one has to make intense efforts. Hence initially we are advised to avoid eightfold indulgence of the indriyas.
The Goddess Ambika becomes enraged at this. Here a word on Brahmacharya is in order. These are the eight ways in which Rajas destroys the divine forces before one can even gauge its destructive influence. The lion as the sadhaka who has taken to the path of dharma The lion is none other than the sadhaka who has taken to the path of dharma.
To meet the challenge the Goddess heightens Her own rajas. Initially the practitioner counters lower order material rajas through higher order spiritual rajas.
One has to remove a thorn with the help of another thorn. It is none other than the practitioner. The two faces of rajas is an interesting theme that the Devi Mahatmyam portrays time and again through powerful metaphors. Now starts the real fight between the Devi and the lord of the asuras. Since the devotee has already surrendered to the Goddess and is on the path of dharma. One is divine while the other is demoniac. We think that we have rooted out a particular psychological compulsion only to discover that it still existent albeit in a different form.
Only then does She behead him finally with Her sword. It also reveals to us the two faces of rajas and the two kinds of wealth that we may seek in our lives. Those who seek demoniac wealth take to the purely negative and demoniac expression of rajas and are deemed to be bound further and to suffer in the quagmire of perpetual desire.
This is the very nature of desire. Mahishasura changing his form many times before finally being beheaded During the combat Mahishasura changes his form many times. She triumphs over him only when he emerges in his original form. We move from one addiction to another. She will play major role in the future course of events along with the auspicious form of Ambika. Though seemingly a coincidence her arrival then and there is very meaningful. Synchronicity is behind not only oracular prognostication but also how prayers work.
Thus the Goddess has two forms-one auspicious and the other terrible. First is the phenomenon of Synchronicity. This twofold complementary nature of Divinity as both the auspicious and the terrible highlights the play of light and dark.
Both are aspects of the Supreme Being. There are two other interesting phenomenon at work here. This time the chief demons are Sumbha Asmita: An auspicious form of the Goddess.
Our minds and lives Parvati seems to come there by coincidence. At times Divine intervention can be direct. This myth too has a familiar beginning. Parvati becomes dark and is henceforth known as Kalika or Kali.
Synchronistically Parvati devi comes there at the same time to bathe in the waters of Ganga and enquires innocently as to whom the gods are extolling. Most importantly we are connected to everything else around us. Then the gods go to mount Himalaya and extol the Unvanquished Aparajita Devi recalling Her assurance that She would intervene whenever remembered in times of misfortune.
At other times Divine intervention occurs in a non-causal synchronistic manner. Meaningful coincidences are what Synchronicity is about.
Two demons. Either ways prayers work. But in our normal waking state of consciousness we are largely unaware of our unbounded potential and our connection to the collective. Sri Ramakrishna describes how the relative or phenomenal emerges from the absolute or transcendental and falls back into it.
This time the demons are even more sophisticated. There is underlying indivisible holistic unity. Brahman appears to take on form and personality.
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At an unconscious level we are potentially connected to the collective. There is oneness and abundant potential at this level. The beautiful and auspicious Kaushiki form of the Goddess is all Sattva. Though not conscious. But surely. She is the Phenomenal and She is also the Transcendental in the Phenomenal. No doubt the Goddess is the Supreme Self.
Unlike the slayer of Mahishasura who is the collective embodiment of the divine anger or divine rajas of all the gods.
This is the uniqueness of the Shakta world-view. In other words She is the Transcendental. One may argue that this particular context in the Devi Mahatmyam involves the Goddess not a human being. In other states of consciousness such as dream.
But the form melts away again as the sun of Knowledge rises. But this is at the transcendental level. It may not be inappropriate to suggest that while ultimately at the transcendental level She is the Supreme Self or Brahman. The Supreme Goddess is the Mother of the Universe. Kaushiki is a Sattvic manifestation. Mahishasura and Then the universe also disappears. Just as. The various emanations of the Goddess combine both the transcendental and phenomenal levels of truth to varying degrees.
At the relative and phenomenal level. At an individual conscious level we have limited powers. However remember that everything about the gods and demons has relevance for us. Brahman may be compared to an infinite ocean.
But till it is fully burnt even this rope can be binding. It is merely reflected light. One follows the other closely. That is why Shumbha and Nishumbha are inseparable brothers. It is easy to understand why one has to overcome tamas and rajas as it is accepted that they are manasika doshas. Patanjali Yogasutra. In other words misidentification of the mind as the Self gives rise to a false sense of self.
If the Self is the wick or the source of light. But Shumbha-Nishumbha and their generals represent the limitation of buddhi.
Moon represents the mind and reflected light. Though buddhi is the highest faculty of the human mind and possesses the potential power of divine revelation. Buddhi is the highest function of the mind. Together they form the three strands that bind us to ignorance. Since Sattva is potentially akin to a burnt rope. However buddhi is not the same as the Self or Atman.
As described in the commentary on the first episode. However their light is not real like the light from the sun. Buddhi is the instrument of intelligence that discerns. This can be illustrated using the analogy of a lantern. Although it may seem that buddhi and purusha are identical. Just as Sun represents the self and light in astrological language. Likewise a yogi whose consciousness is functioning beyond the manomaya kosha.
From a distance though it appears as if the glass chimney is the source of the light. But why is there a need to transcend even Sattva. We will examine this further using another analogy-that of a lantern.
Sattva is another name for the mind. A rope that will sooner or later be burnt cannot bind us for long. Nishumbha is the brother of Shumbha. But first let us understand Shumbha and Nishumbha. The word sattva also denotes the mind apart from the guna of sattva. However that is not the end of the path. But Shumbha and Nishumbha being more advanced asuras. A sattvic and refined intellect is undoubtedly very important for reflective thinking and discernment.
Moreover the false sense of selfhood at this stage can lead to subtler demons such as pride of knowledge. That is why they confidently court a marriage proposal. If tamas can be compared to a brick wall and rajas to stormy winds that toss about the mind in a tempest.
Spiritual pride is subtler. In a way the aspirant at this stage has some achievements to his credit compared to others who are still struggling with grosser issues related to tamas or rajas. So in the earlier stages sattva is glorified. Such a sattvic buddhi is of tremendous value in overcoming the tyranny of tamas and rajas. The tyranny of Shumbha and Nishumbha is subtler compared to the tyrrany of Mahishasura. That which was desirable in the earlier stages in the past is detrimental in the present.
However as long as the klesas continue to afflict an individual suffering is a definite possibility. Since sattvic intellect can reflect the light of Consciousness clearly. But to reach or merge with the source of the light one has to eventually overcome the glass wall too.
This is where buddhi too fails. But first how do they come to know of the Goddess? Through Chanda and Munda. One can see through a glass wall. The mind when viewed through the distorting lens of Avidya or ignorance.
Now even Sattva is an obstacle. Buddhi is also an evolute of Prakrti and thus cannot be identical to Purusha or Consciousness. Earlier the pride was grosser. What we see through the glass wall helps us in inferring the presence of the light on the other side. Moreover Mahishasura did not seek the hand of the Devi. What do these two asuras denote?
Asmita along with the sense of Mamatva. He just rushed to war compulsively. In the place of pride in material riches. One is hot pursuit of whatever is deemed attractive to the senses while the other is a sensitive withdrawal from those that hurt from past experience.
Thus pursuit and withdrawal are actually behavioural expressions or reactionary patterns to citta vrttis that trigger these two movements. Likewise the same nivrtti that repels us from things that can Asmita reacts to external objects be it people or material things in one of these two manners. These two are the most common patterns of behaviour. One movement is outward exertion pra-vrtti while the other is inward withdrawal ni-vrtti.
Here Munda being an asura. Our responses to things or people fit into either of these patterns to varying degrees depending on the object in front of us. They flatter Shumbha with an account of his riches and powers. Even those that are deemed negative can be transformed to serve us positively.
Here two specific behaviours have been selected to represent pra-vrtti and nivrtti. This is the Shakta approach. Canda and Munda are asuric as long as they serve Asmita. Vairagya can be true dispassion or it can also be sensitive withdrawal due to a bad experience. If my past experience or impression of the person or object is pleasant I pursue passionately.
Generally a shaved head is symbolic of vairagya or withdrawal. Extraversion and Introversion are psychological tendencies that are neither positive nor negative whereas the symbolism of Canda and Munda is related more to raga infatuation or attachment and dvesha aversion or dislike.
At this level of sadhana we realise that nothing is good or bad in itself. If it was unpleasant or hurtful I withdraw due to hurt. There is a misconception that pravrtti should be eschewed. They tell Shumbha about the beautiful goddess whose radiance illuminates the Himalayas.
It is Canda and Munda who see the Devi first and carry this news to Shumbha. In the latter case it is not genuine vairagya but only withdrawal due to hurt. But it is the selfsame Canda and Munda. But that is what we do after acquiring some knowledge. Canda and Munda try to tempt Shumbha by telling him that there is something beyond buddhi. Shumbha first sends the smooth talking messenger Sugriva to court her.
All other riches and beauties pale in comparision to the Devi Self. As long as pravrtti and nivrtti serve the false self Shumbha. Then he changes his tactics.
He threatens to drag her by the hair. The mountain is not just an immovable lifeless object but the abode of the immovable Self. How can one obtain the Supreme Self without the death of the false self? As expected the smooth talking Sugriva fails. But is it possible to realise the Self only through intelligent words?
Grabbing the Devi by the hair is also reminiscent of our initial approach to spirituality. Even the gods come down to the himalayas to extol the Divine Self. But none of this will work. Obviously the false self stands no chance. Mere eloquence or knowledge of the scriptures cannot bridge the gap between the Self and the false self. The Devi asks for nothing less than a combat between the Self Devi and the false self Shumbha.
Parvati taking abode in the Himalayas suggests that the gross body is not an inert thing but the abode of the Self that illumines the mind-body. The goddess Self illumines not just the Himalayas body but the entire universe. He would die at her hands. Shumbha sends Dhumralochana to fetch the Devi.
Can distorted perception succeed? False knowledge arising from faulty thinking or distorted perception disappears instantaneously in the presence of the Self Devi just as If smooth talking and diplomacy fail. By sheer habit. Instead of rising to the level of the Self.
Initially we pull the new found jewel of divinity into the world as if it were another thing to be possessed! We see it as one more resource. Indirectly the Devi is asking for nothing less than a sacrifice of the pseudo-self. But they have to be killed first before they lose their asuric identity. Kali devours the armies of demons. The destruction of Chanda and Munda needed the terrible Kali.
Devouring some. Kali accomplishes Her mission by severing the heads of Canda and Munda and delivering them to Chandika who is none other than Ambika. And how can we achieve this stilling of citta vrttis-only through constant practice and genuine detachment vairagya. Since Kali brought the heads of Canda and Munda as battle trophies to the auspicious Chandika. Death at the hands of Kali is symbolic of transformation. In order to accomplish Goddess Ambika projects the terrible Kali from her own angry countenance.
And this is what happens precisely. The power of pravrtti is channelized as abhyasa while nivrrti can become true vairagya.
This is how one can kill Canda and Munda and transform their energies. Once transformed by the fiery power of Kali they cease to be asuras. That which is very desirable today can become despicable tomorrow!
This is the work of raga-dvesha. It is neither pravrtti nor nivrtti that is the problem. The image of grinding teeth that is invoked thrice 7.
A mere humkara of the Devi is enough to kill Dhumralochana. Here is the key to the transformation of Canda and Munda. Thereafter they are merely an expression of our psychological energies. Thus Kali is the same as Kala. Though Canda and Munda initially act as afflicters. Kali is henceforth famous as Chamunda. But Shumbha and Nishumbha being more subtler spin-offs of intellect buddhi and ignorance avidya. Except for a change of gender Kali is none other than Kala. This is the significance of the eight clans of asuras.
Some of these bonds such as fear. The remaining bonds such as group identity. When jiva becomes free of these constraints and limiting bonds. Shumbha and Nishumbha. Totally there are eight clans of demons who are marshalled by Shumbha. According to Tantra Jiva or individual consciousness is bound by eight bonds or pasas. The eight asura clans represent the eight pasas.
Mauryas and the Kalakeyas. Jiva is limited by various constraints kanchukas and ashta pasas eight bonds. Though some of the above bonds appear harmless on the face of it. Even sattvic people can slip into these limited ways of thinking or living.
To counter these eight These eight bonds contribute to as well as sustain the false self. Sadhana is aimed at liberating individual consciousness jiva from these bonds.
That is why Shumbha Asmita calls upon the eight asura clans to fight on his behalf. They are Udayudhas. This is the tyrranny of the eight clans of demons. The eight asura clans and the eight pasas or bonds are given below.
That is why Kali tells Ambika. Unlike grosser demoniac traits like anger and greed that the aspirant can recognise more easily. One who is bound by Pasa bond is Jiva. Shumbha marshals vast numbers of asuric hosts. Even those who are at a relatively more advanced state and have some achievements to their credit. As the armies of the demons encircle Her. Varaha and Narasimha. Thus Chandika and Kali. Chandika the Supreme Self calls forth seven Shaktis.
These seven Shaktis along with Kali counter the eight clans of asuras. Together the nine Shaktis destroy the mighty asuras in no time. Who are these goddesses?
Each goddess presides over a particular aspect of our consciousness and is linked to a graha planet in astrology. The nine Goddesses and their functions as aspects of Consciousness are given below. With both Chanda Pra-vrtti and Munda Ni-vrtti dead. In the battle. Durga laughs knowingly. That Raktabija is symbolic of citta vrrtis. The best and only efficient method is to overcome the first desire.
An upadhi is a defining attribute. Yoga is the stilling of citta vrttis Yogasutra 1. The eight pasas have been cut asunder. The asura clans have been killed.
Conquering the original desire will release us from this endless cycle of desire. Desire makes us human but it is also the source of all suffering. The gods too are bewildered and frustrated by the ever-multiplying Raktabija. This is the nature of citta vrttis or thought processes. When desire takes centre stage we often sit and watch helplessly wondering what we can do.
Thus while Shumbha represents subjective ego-awareness. Desire is in the mind. In a long battle sequence. How do we release from the endless cycle of desire. Shumbha and Nishumbha are the inseparable brothers. Even Canda and Munda are dead. Though the gods are bewildered by the ever-multiplying citta vrttis.
Ambika knows the greatest truth of Yoga.
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