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Ancient texts => Translations and Commentaries by Forum Members => Topic started by: silentgreen on October 06, 2010, 03:52:44 PM

Title: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on October 06, 2010, 03:52:44 PM
Devi Mahatmya / Durga Saptashati / Chandi
By Devadatta Kali
(condensed from the original writing)

In The Gospel of Sri Ramakrishna, M[Mahendranath Gupta] records a Sunday afternoon with some visitors to Dakshineswar in the winter of 1883. One of the visitors was well versed in the shastras [the sacred Hindu scriptures], and the conversation caused M. to fall into a pensive mood. Having some knowledge of Vedanta, he later asked Sri Ramakrishna, “Is the world unreal?”

Why should it be unreal?” Sri Ramakrishna responded. “What you are asking is a matter for philosophical discussion.” Later that evening Ramakrishna returned to M.’s question and asked him again, “Why should the universe be unreal?” He continued, “The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image …, the altar …, the water-vessels …, the door-sill …, the marble floor … — all was Consciousness.

“I found everything inside the room soaked, as it were, in Bliss — the Bliss of Satchidananda. I saw a wicked man in front of the Kali temple, but in him I also saw the Power of the Divine Mother vibrating. “That is why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that the Divine Mother Herself had become everything (M., 345-346).”

The Devisukta (RV 10.125) declares that the Goddess is the power expressed through all the gods, that they are united in her who shines with consciousness, that her presence is all-pervading, that she supports all of creation, that she is the source of righteousness and the revealer of truth, that she is the source of all worlds, yet that she shines transcendent beyond them. Among Shaktas this Vedic hymn is held in high esteem and is considered to be the source from which the entire Chandi sprang. Later, the Chandi itself was elaborated upon in the Puranas and Tantras. Still later its imagery inspired the Bengali mystics, Ramprasad and Kamalakanta, whose devotional songs so often evoked ecstatic moods in Sri Ramakrishna.

In drawing comparison to the Bhagavad Gita, the authors of the Chandi wanted specifically to emphasize the Divine Mother’s role, like Krishna’s, in upholding the moral order of the universe and in leading humankind to liberation through the highest knowledge of the Self. The Chandi and the Gita have much else in common. Each is an independent text embedded in a larger work. The Gita belongs to the Mahabharata; the Chandi is an interpolation in the Markandeya Purana. Each is a synthesis of spiritual and philosophical knowledge drawn from diverse sources. Each begins with the story of one or more human beings in crisis, who will learn from a teacher in human form the way beyond all suffering. And each involves the battlefield as a metaphor for the field of human consciousness.

The Bhagavad Gita begins on the battlefield, with Arjuna surveying the armies of his kinsmen on both sides, arrayed for battle. Plunged into despair at the thought of killing his friends and relatives, he turns to his charioteer, Krishna, who is none other than God in human form. Krishna then delivers one of the world’s great spiritual messages. The Chandi begins with King Suratha, likewise plunged into an existential crisis after losing his kingdom in battle.

A wise and just ruler, Suratha discovers that even his trusted ministers have turned against him, and on the pretext of going hunting, he mounts his horse and flees for his life. After riding for some time into a dense forest, he comes to the ashram of a holy man named Medhas. This forest retreat is a place of great calm and natural beauty, where even the ordinarily ferocious tiger abides peacefully with the gentle deer. Yet Suratha knows no peace. His mind churns in agony at the thought of everything he has lost: his kingdom with its riches and privilege, the loyalty of his subjects, the glory of power. These thoughts torment him ceaselessly.

One day another visitor arrives. His name is Samadhi, and he is every bit as despondent as the king. Once a prosperous merchant, he has been cast out by his wife and sons, who seized his wealth out of greed. He is deeply hurt by their betrayal and cannot understand it, being himself a man of good character. Most of all, he cannot understand why he still feels love for those who caused his deep humiliation and pain. And so, the king and the merchant approach Medhas the seer and ask why they are so miserable. Surely, as men of knowledge they ought to know better, but they are deeply perplexed.

“You say you are men of knowledge,” Medhas remarks. “Do you know what knowledge is?” He explains that what the king means by knowledge is only the experience of the objective world. Through the senses, men, birds and beasts alike share such a knowledge, each species according to its own capacity. Such knowledge is relative. In every way, the knowledge gained through the senses is conditioned by time and space, and we are constantly deceived. Medhas explains further that animals act out of instinct; but humans have the added capacity to reason and make choices, although such choices are most often driven by self-interest and the expectation of results.

If even our simple sense perceptions are so misleading, how much more confounded are we by the added factors of reason, will, memory, emotion and expectation? The operative principle here is that nothing in this world is as it seems to be. Not only are the king and the merchant perplexed, Medhas explains, everyone is, because even the wise are thrown into the whirlpool of delusion by the blessed Goddess Mahamaya. “Who is this Mahamaya?” the king asks. “Whatever there is to know about her, all that I wish to learn.”

And so we arrive at the heart of the Chandi. The story of the king, the merchant and the seer acts as a frame that encloses three additional stories which Medhas relates to instruct his two disciples. Each story is an account of the Divine Mother’s fierce, bloody battles with demons. Chandi falls into three parts, and they can be related to the three gunas, the basic universal energies or qualities of sattva, rajas and tamas.

First Part: The story of Madhu and Kaitabha:

During a period of cosmic dissolution, Lord Vishnu lies sleeping on the thousand-headed serpent Shesha, who drifts on the waters of the undifferentiated ocean. Sitting on a lotus that grows from Vishnu’s navel, Brahma, the Lord of Creation, surveys the four directions. Suddenly two demons, named Madhu and Kaitabha, spring forth from the wax in Vishnu’s ears and attempt to kill Brahma. Frantically he tries to awaken Vishnu, but the god is held in the power of Mahamaya, who is settled over his eyes as his blessed sleep.

And so Brahma praises Mahamaya with a hymn. She allows Vishnu to awaken, and he battles with the demons for 5000 years, but without victory. At this point Mahamaya intervenes again. She confounds Madhu and Kaitabha with delusions of their own might and grandeur. Look at us, the demons think. Not even Vishnu, the Supreme Lord, can conquer us. Because he has fought so well, let us offer him a boon. They offered a boon and made a great mistake of pride.

Vishnu replies, “There is only one boon to ask: that I destroy the two of you here and now.” In a last-ditch effort to save themselves, Madhu and Kaitabha look around and see only the endless cosmic ocean. “Very well,” they say, “but on one condition: slay us where water does not cover the earth.” The outcome of this story hinges on a pun, because the Sanskrit words for “earth” and “thigh” are almost the same. And so, Vishnu lifts the two demons to his thighs and cuts off their heads.

Madhu and Kaitabha, in their near-bestial state, recognize no higher reality; they are violent, ugly creatures intent on gratifying their base instincts, often expressed through the thrill of intimidation or brute force. In their physical strength they grow exceedingly vainglorious. But of course pride goes before a fall, and their own arrogance becomes their undoing. Through the hymn that Brahma addresses to Mahamaya, the universal deluder, we learn much about the universe we inhabit. This hymn, the Brahmastuti, is composed in highly symbolic language that is often difficult to interpret, but it reveals profound insight into the nature of the cosmos. Although the ideas are expressed in devotional terms, the concepts are scientific even by today’s standards.

The Brahmastuti tells us that creation is a process of manifestation that flows from the One to the many. The Divine Mother is the infinite, nondual consciousness as well as its dynamic creative power; and she is ever present throughout all of creation. Before manifestation, she is the bindu, the dimensionless, nonlocalized point of concentrated shakti that contains within itself all possibilities. The Divine Mother gives birth to the universe, supports it and draws it back into herself in an ever-repeating cycle, because creation is without an absolute beginning or an absolute end. In this process, she who is nondual consciousness veils her radiant boundlessness with the limitations of time and space, name and form, cause and effect. Through these limitations she projects the finite world of our experience — a world that is both dark and dazzling, terrifying and enchanting. The Divine Mother is the all-encompassing source of good and evil alike, who expresses herself in every form. Yet beyond this apparent multiplicity, everything — be it spirit, mind or matter — is ultimately one.

to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on October 06, 2010, 03:54:02 PM
continued ..

Second Part: The story of Mahishasura:

Medhas’s second story is intended especially for the king. Suratha, like Arjuna in the Gita, belongs to the ruling and warrior caste, whose duty is to uphold the moral order of the world. In the story that Medhas relates, an ill-tempered buffalo demon, named Mahishasura, wages war against heaven, casts out the gods, and usurps Indra’s throne. When the dispossessed gods seek Vishnu’s and Shiva’s help, the Divine Mother herself comes to the rescue.

First from Vishnu’s brow, then from the bodies of all the other gods, a great radiance shines forth and coalesces into the beautiful form of Durga. The gods bow to her, recognizing that their own individual powers are only aspects of her supreme power. After Durga has slain Mahishasura’s forces, she stands on the blood-soaked battleground facing the buffalo demon himself. Mahishasura, bellowing in confrontation, represents willfulness and monumental rage. Under his frenzied wheeling, the trampled earth breaks apart, his blasting breath tosses mountains into the air, his lashing tail causes the oceans to overflow, and overhead his mighty horns tear the gently floating clouds to shreds.

Consider the symbolism: the power of human anger and greed threatens to destroy everything it touches: the goodness of the nurturing earth, the stability of the mountains, the expansive beauty of the oceans, the innocence of the gentle clouds. Under Durga’s attacks Mahisha changes form — from buffalo to lion to man to elephant, every time eluding her deathblows. But she resolves to slay him, and when Mahisha returns to his mighty buffalo form, she pins him beneath her foot and thrusts her spear into his side. Instantly Mahisha reveals his true demon form, and Durga beheads him with her great sword.

Like Mahisha, we go through life dissatisfied, often agitated, sometimes full of rage; and the causes of our misery change over time. One day it’s this, the next day it’s something else, and so it goes. Until we can pin down the root cause, our discontent cannot be overcome, and like Mahishasura that cause is loath to reveal itself. Mahisha represents more than monumental rage. His anger is one of six passions that afflict our human awareness. The others are lust, greed, pride, jealousy and delusion.

The Divine Mother is infinite consciousness. When she projects herself as the universe of name and form, that consciousness appears divided among all beings. This apparent fragmentation creates the sense of individuality. Each individual self experiences its existence in terms of “I, me and mine,” as well as “not-I, not-me and not-mine.” And so the trouble begins. The root cause of our inner existential discontent and our outward conflicts is the feeling deep down inside that we are limited, separated and incomplete. We mistakenly identify with the limited ego, when in fact we are the limitless atman. That atman, abiding in every person, is the true Self — the one, undivided reality whose essence is pure being-consciousness-bliss.

Just as Mahishasura is about to be beheaded by Durga’s sword of knowledge, his glance meets hers, and he gets a fleeting glimpse of that truth — that his true identity lies dispassionate and blissful beyond the raging whirlpool of his passions. After he is slain, the gods celebrate Durga’s triumph over Mahishasura in the longest and most eloquent of the Chandi’s four hymns. Known as the Shakradistuti [Praise by Indra and the host of gods], it invites us to reflect on the themes of good and evil, fate and free will, karma and divine grace.

The hymn praises Durga as “good fortune in the dwellings of the virtuous and misfortune in the abodes of the wicked (DM 4.5).” On the surface, this verse implies reward and punishment by a personal deity. The deeper, philosophical meaning points to an impersonal balancing principle at work in the universe, the law of karma.

The story of Madhu and Kaitabha was concerned with the power of tamas: how in our ordinary state of being, we all walk around dazed and confused. In the story of Durga and Mahishasura, the power of rajas predominates. Mahishasura’s rajasic energy controls him and impels him to destructive acts, but Durga controls her own fiery splendor. Her rajas is protective of her devotees and intent on destroying evil. Through this story Medhas teaches that through active struggle, we can overcome enslavement to our passions and live virtuously, in harmony with the world.

According to Hindu teaching, life has four legitimate aims. These are dharma, artha, kama and moksha — virtuous conduct, material comfort, enjoyment and liberation. The first three form a category called bhukti, concerned with life in the world. Bhukti is the king’s immediate concern. Having fled to the forest after his defeat, he has failed to fulfill his moral responsibility, and he still feels attraction for the privileges of kingship. In other words, he has unfinished business in the world. How different is the merchant Samadhi. World-weary and ready to renounce the pursuits of dharma, artha and kama, he is ready for moksha, spiritual liberation. For his sake, Medhas tells his third and final story, one that points toward realizing our inner perfection beyond the world

to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on October 06, 2010, 04:01:27 PM
continued ...

Third Part: The story of Shumbha and Nishumbha:

Two demons, named Shumbha and Nishumbha, have dispossessed the gods, stripped them of their powers and appropriated their wealth and privilege. This time the cast of characters is much larger, and the demons seem more like us than the ones we’ve met previously.

The complex scenario passes through three phases as we move progressively inward. The Mother’s successive victories over a colorful cast of demons symbolize our own efforts at purifying our consciousness of every imperfection and misconceived notion. First the myth turns the mirror on our behavior and motivations. Next we are drawn in deeper to observe the mind and its workings, and finally we face the fundamental question of who or what we are.

We first meet Shumbha sitting in his palace amid his glittering hoard of stolen treasure. The sickening excess of it all reminds us of our own materialism run amok. Soon the two fawning servants, Chanda and Munda, enter with news that they’ve seen a young woman of captivating beauty dwelling in the Himalayas. Playing upon Shumbha’s vanity, they suggest that he who is all-wealthy and all-powerful surely must also possess this jewel among women. Little do they know that she is the Devi, the Divine Mother herself, in her sattvic aspect. In the same way, we are drawn to the world’s enchantments but forget that they are expressions of the Divine. Shumbha, his lust aroused, wants to claim her as his own, just as we want to possess all that we find attractive and desirable. And just like us, if one way fails, Shumbha will try another, and another, with growing frustration.

When his smooth-talking messenger, Sugriva, delivers a marriage proposal, we recognize in him our own lack of complete truthfulness. At first the Devi plays along with delicious irony, but after she refuses the marriage proposal, Sugriva’s honeyed words turn threatening. If cajoling and deceit don’t work, how about force? Next, Shumbha sends a dim-witted thug named Dhumralochana to fetch the Devi, kicking and screaming if need be. In other words, when we set our mind to something, how it affects others is not necessarily our concern.

When Dhumralochana’s brute force fails, Shumbha loses all reason and sends Chanda and Munda with a huge army to bring back “that vile woman” in any way or in any condition whatever. Notice how in Shumbha’s agitated mind “the jewel among women” is now “that vile woman.” What was once so desirable is now the cause of his misery, and his desire now is only for the triumph of his own will. Don’t we also overreact irrationally when circumstances frustrate our intentions? The struggle escalates, and the gently smiling Devi Durga calls forth the terrifying, emaciated form of Kali and eight other fierce goddesses to combat the demon hordes. Each one of these shaktis is an aspect of her own immense power. Each represents a higher function of our own consciousness.

When Chanda and Munda lie dead, a demon named Raktabija strides onto the battlefield. He possesses a unique power. Whenever a drop of his blood falls to earth, another demon of identical size and strength springs up. In the fighting, demons proliferate from his spilled blood, and utter terror seizes the gods, until Durga merely smiles and tells Kali to roam the battlefield and lap up the drops of blood as they fall. The demons arising from it soon perish between her gnashing teeth; and Raktabija, drained of blood, falls dead.

This scene bridges two levels of reality. On one level the glistening red drops of Raktabija’s blood represent the overwhelming power of desire. Like a seed, every desire that falls on the fertile soil of our mind grows to maturity and bursts with seeds for the next planting. Every desire produces the seeds of many more, and we find we are never satisfied. The ghastly image of Kali, in her red-eyed, emaciated form known as Chamunda, avidly licking up the drops of blood, tells us that desires are best conquered when nipped in the bud.

Another interpretation of the Raktabija episode takes us deeper into the mind. Patanjali, whose Yoga Sutra systematized the science of meditation more than two thousand years ago, wrote, “Yoga is the control of the thought-waves in the mind.” Anyone who has ever sat to meditate knows how difficult this is. No matter how hard we try to concentrate, the mind wanders from here to there. One thought gives rise to another. Raktabija symbolizes this normal, unruly state of human consciousness, where mental energy is scattered and unfocused. Chamunda Kali is the power of concentrated awareness that subdues the thought-waves and takes us to a calmer, purer state of consciousness.

Finally, only two demons remain, the brothers Shumbha and Nishumbha. They are almost inseparable, and the Chandi calls Nishumbha the younger brother who is dearer to Shumbha than life itself. Shumbha represents the ego, and Nishumbha is the sense of attachment, the tag-along sibling that accompanies him everywhere. Earlier we spoke about the ego as a sense of separate selfhood. What we call ego is a limiting function of consciousness that in Sanskrit is called ahamkara, literally the “I- maker.” It is both a process of consciousness and the product of that process. Along with the sense of its own individuality, this I-making principle has the power of self-appropriation that claims things as its own.

Here is where Nishumbha comes in. The attachment he represents is called mamatva, literally, “my-ness.” In a sense it is the glue that holds our identity together. We consciously attach our sense of self to things that are not the Self. We identify with our bodily characteristics, such as sex, size, shape, color. We define ourselves by our likes and dislikes, by the people in our lives and our relationships to them, by our professions, leisure activities, religious or political affiliations and countless other factors that combine in ways to make each one of us unique. We use our life’s experiences — what we do and what happens to us — to shape and reshape our identity. And so, our sense of self is constantly shifting.

Sri Ramakrishna noted how a fine new garment or a new pair of boots can change an ordinary man into a swaggering fool, or how money can make a humble man arrogant (M., 169). Is our sense of self so fragile that a slight change of circumstance can cause us to reformulate ourselves? Every factor we identify with is known in Sanskrit as an upadhi, a defining attribute. But upadhi also means a limiting adjunct. We go through life acquiring upadhis, thinking they will make our identity bigger and better, but in reality we are merely adding to our limitations. Attachments to fame, influence, wealth and possessions only make our burden of personal identity heavier. The more we are reined in by our defining attributes, the more we lose sight of our larger sense of self.

When we allow our happiness and misery to be dictated by things outside of and foreign to our true nature, we lose our autonomy. Let’s consider the third meaning of upadhi: a substitute, anything that may be taken for something else, an appearance mistaken for reality. Our defining upadhis are components of a false sense of our own identity. In the end, they are no more than worthless tokens of our separation from the infinite Self. But how we hold on to them! When the Divine Mother finally slays Nishumbha, we get a graphic image of the ferocity of the struggle. Just when she has the demon cornered, he sprouts ten thousand arms with ten thousand grasping hands. This picture of ugly desperation illustrates just how desperate we are not to let go.

Even with Nishumbha out of the way, there remains the ego-sense itself, denuded of all borrowed attributes. Now Shumbha, alone, stands face to face with the Mother. He points to her companion goddesses and chides her for relying on the strength of others in the fight. She answers, “I am alone here in the world. … These are but projections of my own power… (DM 10.5). ” To prove her point, the Shaktis vanish into her, and she then slays Shumbha. This final victory represents the realization of the true Self.

There is no way to describe this immediate, unmediated knowledge of the atman; but that has not stopped mystics of every religious tradition throughout history from trying to express the inexpressible experience of the Divine. In the Svetasvatara Upanishad, a text certainly known to whoever composed the Chandi, the enlightened seer proclaims, “I have known the unchanging, primeval One, the indwelling Self of all, everywhere present and all-pervading, whom the wise declare to be free from birth and eternal (SU 3.21).”

Medhas then relates how the gods again praised the Divine Mother in a fourth and final hymn. Three of its verses (DM 11.10-12) are well known in Vedanta circles. They are sung every evening around the world in temples of the Ramakrishna Order as the arati hymn “Om Sarva Mangala Mangalye.” Then, Medhas sends his two disciples to the bank of a river, where they meditate and worship the Mother devotedly. After three years she appears to them and offers each a boon. Suratha asks for the return of his earthly kingdom, followed by an imperishable kingdom in the next life. The merchant Samadhi, on the other hand, has grown wise and dispassionate. He asks for the knowledge that will dissolve the bondage of worldly existence.

Through the Mother’s grace, each boon is granted, in keeping with the Chandi’s teaching that the Divine Mother is bhuktimuktipradayini, “the bestower of worldly enjoyment and liberation (DM11.7).” How conversant Sri Ramakrishna was with the teachings of the Chandi is made clear in a conversation he had with members of the Brahmo Samaj in the autumn of 1882. In a single paragraph that summarizes the essential message of the Chandi, Ramakrishna said, “Bondage and liberation are both of Her making. By her maya worldly people become entangled in ‘woman and gold,’ and again, through her grace they attain liberation. She is called the Savior, and the Remover of the bondage that binds one to the world (M., 136).”

A short while later he added, “I tell you the truth: there is nothing wrong in your being in the world. But you must direct your mind toward God; otherwise you will not succeed. Do your duty with one hand and with the other hold to God. After the duty is over, you will hold to God with both hands (M., 137-138).” On another occasion Sri Ramakrishna said, “Sometimes I find that the universe is saturated with the Consciousness of God, as the earth is soaked with water in the rainy season (M., 260).” This calls to mind the Chandi’s third hymn, known as the Aparajitastuti, [Hymn to the Invincible Goddess].

Unlike the three other hymns, which are intimately connected to the foregoing battle narratives, this one is an ecstatic celebration of the Divine Mother’s presence in the world. It reminds us simply to see divinity everywhere around us, because the Mother abides in all beings as intelligence, order, forgiveness, modesty, peace, beauty, good fortune, compassion, contentment, and in countless other ways. We need only to remember her presence; and as a sign of her grace, it is she herself who abides in us even in the form of memory.

We conclude with two verses from this hymn: “To her who presides over the elements and the senses and is ever present in all beings, to the all-pervading Devi, salutations again and again. To her who pervades this entire world and abides in the form of consciousness, salutation to her, salutation to her, salutation to her, again and again (DM 5.77-80).”

Title: Yaa Devii Sarvabhutessu
Post by: silentgreen on October 07, 2010, 12:30:12 PM
या   देवी   सर्वभुतेषु
Yaa Devii Sarvabhutessu

Devi Durga

नमो   देव्यै   महादेव्यै   शिवायै   सततं   नमः   ।
नमः   प्रकृत्यै   भद्रायै   नियताः   प्रणताः   स्म   ताम्   ॥१॥

Namo Devyai Mahaadevyai Shivaayai Satatam Namah |
Namah Prakrtyai Bhadraayai Niyataah Prannataah Sma Taam ||1||

Salutations to the Devi, to the Mahadevi. Salutations always to her who is ever auspicious.
Salutations to her who is the primordial cause and the sustaining power. With attention, we have made obeisance to her.


रौद्रायै   नमो   नित्यायै   गौर्यै   धात्र्यै   नमो   नमः   ।
ज्योत्स्नायै   चेन्दुरूपिण्यै   सुखायै   सततं   नमः   ॥२॥

Raudraayai Namo Nityaayai Gauryai Dhaatryai Namo Namah |
Jyotsnaayai Cenduruupinnyai Sukhaayai Satatam Namah ||2||

Salutations to her who is terrible, to her who is eternal. Salutations to Gauri, the supporter (of the Universe).
Salutations always to her who is of the form of the moon and moon-light and happiness itself.


कल्याण्यै   प्रणता   वृद्धयै   सिद्धयै   कुर्मो   नमो   नमः   ।
नैर्ऋत्यै   भूभृतां   लक्ष्म्यै   शर्वाण्यै   ते   नमो   नमः   ॥३॥

Kalyaannyai Prannataa Vrddhayai Siddhayai Kurmo Namo Namah |
Nairrtyai Bhuubhrtaam Lakssmyai Sharvaannyai Te Namo Namah ||3||

We bow to her who is welfare; we make salutations to her who is properity and success.
Salutations to the consort of Siva who is herself the good fortune as well as misfortune of kings.


दुर्गायै   दुर्गपारायै   सारायै   सर्वकारिण्यै   ।
ख्यात्यै   तथैव   कृष्णायै   धूम्रायै   सततं   नमः   ॥४॥

Durgaayai Durgapaaraayai Saaraayai Sarvakaarinnyai |
Khyaatyai Tathaiva Krssnnaayai Dhuumraayai Satatam Namah ||4||

Salutations always to Durga who takes one across in difficulties, who is essence, who is the author of everything.
who is knowledge of discrimination; and who is blue-black as also smoke-like in complexion.


अतिसौम्यातिरौद्रायै   नतास्तस्यै   नमो   नमः   ।
नमो   जगत्प्रतिष्ठायै   देव्यै   कृत्यै   नमो   नमः   ॥५॥

Atisaumyaatiraudraayai Nataastasyai Namo Namah |
Namo Jagatpratisstthaayai Devyai Krtyai Namo Namah ||5||

We prostate before her who is at once most gentle and most terrible; we salute her again and again.
Salutations to her who is the support of the world. Salutations to the Devi who is of the form of volition.


या   देवी   सर्वभुतेषु   विष्णुमायेति   शब्दिता   ।
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥६॥

Yaa Devii Sarvabhutessu Vissnnumaayeti Shabditaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||6||

Salutations again and again to the Devi who in all beings is called Visnumaya.


या   देवी   सर्वभुतेषु   चेतनेत्यभिधीयते   ।
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥७॥

Yaa Devii Sarvabhutessu Cetanetyabhidhiiyate |
Namastasyai Namastasyai Namastasyai Namo Namah ||7||

Salutations again and again to the Devi who abides in all beings as consciousness.


या   देवी   सर्वभुतेषु   बुद्धिरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥८॥

Yaa Devii Sarvabhutessu Buddhiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||8||

Salutations again and again to the Devi who abides in all beings in the form of intelligence.


या   देवी   सर्वभुतेषु   निद्रारूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥९॥

Yaa Devii Sarvabhutessu Nidraaruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||9||

Salutations again and again to the Devi who abides in all beings in the form of sleep.


या   देवी   सर्वभुतेषु   क्षुधारूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥१०॥

Yaa Devii Sarvabhutessu Kssudhaaruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||10||

Salutations again and again to the Devi who abides in all beings in the form of hunger.


या   देवी   सर्वभुतेषु   छायारूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥११॥

Yaa Devii Sarvabhutessu Chaayaaruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||11||

Salutations again and again to the Devi who abides in all beings in the form of reflection.


या   देवी   सर्वभुतेषु   शक्तिरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥१२॥

Yaa Devii Sarvabhutessu Shaktiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||12||

Salutations again and again to the Devi who abides in all beings in the form of power.


या   देवी   सर्वभुतेषु   तृष्णारूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥१३॥

Yaa Devii Sarvabhutessu Trssnnaaruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||13||

Salutations again and again to the Devi who abides in all beings in the form of thirst.


या   देवी   सर्वभुतेषु   क्षान्तिरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥१४॥

Yaa Devii Sarvabhutessu Kssaantiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||14||

Salutations again and again to the Devi who abides in all beings in the form of forgiveness.


या   देवी   सर्वभुतेषु   जातिरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥१५॥

Yaa Devii Sarvabhutessu Jaatiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||15||

Salutations again and again to the Devi who abides in all beings in the form of genus.


या   देवी   सर्वभुतेषु   लज्जारूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥१६॥

Yaa Devii Sarvabhutessu Lajjaaruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||16||

Salutations again and again to the Devi who abides in all beings in the form of modesty.


या   देवी   सर्वभुतेषु   शान्तिरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥१७॥

Yaa Devii Sarvabhutessu Shaantiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||17||

Salutations again and again to the Devi who abides in all beings in the form of peace.


या   देवी   सर्वभुतेषु   श्रद्धारूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥१८॥

Yaa Devii Sarvabhutessu Shraddhaaruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||18||

Salutations again and again to the Devi who abides in all beings in the form of faith.


या   देवी   सर्वभुतेषु   कान्तिरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥१९॥

Yaa Devii Sarvabhutessu Kaantiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||19||

Salutations again and again to the Devi who abides in all beings in the form of loveliness.


या   देवी   सर्वभुतेषु   लक्ष्मीरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥२०॥

Yaa Devii Sarvabhutessu Lakssmiiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||20||

Salutations again and again to the Devi who abides in all beings in the form of good fortune.


या   देवी   सर्वभुतेषु   वृत्तिरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥२१॥

Yaa Devii Sarvabhutessu Vrttiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||21||

Salutations again and again to the Devi who abides in all beings in the form of activity.


या   देवी   सर्वभुतेषु   स्मृतिरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥२२॥

Yaa Devii Sarvabhutessu Smrtiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||22||

Salutations again and again to the Devi who abides in all beings in the form of memory.


या   देवी   सर्वभुतेषु   दयारूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥२३॥

Yaa Devii Sarvabhutessu Dayaaruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||23||

Salutations again and again to the Devi who abides in all beings in the form of compassion.


या   देवी   सर्वभुतेषु   तुष्टिरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥२४॥

Yaa Devii Sarvabhutessu Tussttiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||24||

Salutations again and again to the Devi who abides in all beings in the form of contentment.


या   देवी   सर्वभुतेषु   मातृरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥२५॥

Yaa Devii Sarvabhutessu Maatrruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||25||

Salutations again and again to the Devi who abides in all beings in the form of mother.


या   देवी   सर्वभुतेषु   भ्रान्तिरूपेण   संस्थिता   ।   
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥२६॥

Yaa Devii Sarvabhutessu Bhraantiruupenna Samsthitaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||26||

Salutations again and again to the Devi who abides in all beings in the form of error.


इन्द्रियाणामधिष्ठात्री   भुतानां   चाखिलेषु   या   ।
भूतेषु   सततं   तस्यै   व्याप्तिदेव्यै   नमो   नमः   ॥२७॥

Indriyaannaamadhisstthaatrii Bhutaanaam Caakhilessu Yaa |
Namastasyai Namastasyai Namastasyai Namo Namah ||27||

To the all-pervading Devi who constantly presides over the senses of all beings and (governs) all the elements.


चितिरूपेण   या   कृत्स्नमेतद्व्याप्य   स्थिता   जगत्   ।
नमस्तस्यै   नमस्तस्यै   नमस्तस्यै   नमो   नमः   ॥२८॥

Citiruupenna Yaa Krtsnametadvyaapya Sthitaa Jagat |
Namastasyai Namastasyai Namastasyai Namo Namah ||28||

Salutations again and again to her who, pervading this entire world, abides in the form of consciousness.

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on October 08, 2010, 11:29:33 AM
महिषासुरमर्दिनि   स्तोत्रम्:   अयि   गिरिनन्दिनि   नन्दितमेदिनि
Mahissaasuramardini Stotram: Ayi Girinandini Nanditamedini

(by Ramakrishna Kavi)
(English translation by S.N.Sastri)

Devi Durga

अयि गिरिनन्दिनि नन्दितमेदिनि विश्वविनोदिनि नन्दिनुते
गिरिवरविन्ध्यशिरोऽधिनिवासिनि विष्णुविलासिनि जिष्णुनुते ।
भगवति हे शितिकण्ठकुटुम्बिनि भुरिकुटुम्बिनि भुरिकृते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १ ॥

Ayi Giri Nandini Nandita Medini Vishvavinodini Nandinute
Girivara Vindhya Shirodhinivaasini Vissnnu Vilaasini Jissnnunute |
Bhagavati He Shitikannttha Kuttumbini Bhurikuttumbini Bhurikrte
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 1 ||

1. O Daughter of the Mountain, who delight the earth, who make the whole universe enjoy, who are praised by Nandikesvara, who dwell on the summit of the king of mountains, the Vindhyas, who took the form of the consort of Vishnu (as Lakshmi), who are praised by Indra, O consort of Siva (the blue-necked), who have innumerable families, who are the Creatrix of the whole universe, who slew the demon Mahisha, who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


सुरवरवर्षिणि दुर्धरधर्षिणि दुर्मुखमर्षिणि हर्षरते
त्रिभुवनपोषिणि शङ्करतोषिणि किल्बिषमोषिणि घोषरते
दनुजनिरोषिणि दितिसुतरोषिणि दुर्मदशोषिणि सिन्धुसुते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २ ॥

Suravara Varssinni Durdharadharssinni Durmukhamarssinni Harssarate
Tribhuvana Possinni Shangkara Tossinni Kilbissa Mossinni Ghossarate
Danuja Nirossinni Ditisutarossinni Durmada Shossinni Sindhusute
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 2 ||

2. O Daughter of the Mountain, who delight Indra, who crushed the demon Durdhara, who subdued Durmukha, who are immersed in bliss, who nourish all the three worlds, who make Sankara happy, who remove all sins, who delight in celebration, who are angry with Asuras, who destroy evil pride, who destroyed the demon Durdama, who was born as the daughter of the ocean (as Lakshmi), who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


अयि जगदम्ब मदम्ब कदम्ब वनप्रियवासिनि हासरते
शिखरि शिरोमणि तुङ्गहिमलय शृङ्गनिजालय मध्यगते ।
मधुमधुरे मधुकैटभगञ्जिनि कैटभभञ्जिनि हासरते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ३ ॥

Ayi Jagadamba Madamba Kadamba Vana Priyavaasini Haasarate
Shikhari Shiromanni Tungga Himalaya Shrngganijaalaya Madhyagate |
Madhumadhure Madhukaittabha Gan.jini Kaittabha Bhan.jini Haasarate
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 3 ||

3. O Mother of the universe, who enjoy dwelling in Kadambavana, who is anointed with perfume, who sport a gentle smile, who dwell in Your abode on the peak of the lofty Himalaya mountain, the crest-jewel among mountains, who enjoy the sweetness of honey, who slew Madhu and Kaitabha, who destroy all sins, who delight in the Raasa dance, who crushed Mahishasura, who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


अयि शतखण्ड विखण्डितरुण्ड वितुण्डितशुण्द गजाधिपते
रिपुगजगण्ड विदारणचण्ड पराक्रमशुण्ड मृगाधिपते ।
निजभुजदण्ड निपातितखण्ड विपातितमुण्ड भटाधिपते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ४ ॥

Ayi Shatakhanndda Vikhannddita Runndda Vitunndditashunnda Gajaadhipate
Ripugajaganndda Vidaarannacanndda Paraakrama Shunndda Mrgaadhipate |
Nijabhujadanndda Nipaatitakhanndda Vipaatitamunndda Bhattaadhipate
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 4 ||

4. You who cut down with the weapon known as ‘Satakhanda’ the heads and trunks of mighty elephants, whose mount is the powerful lion which killed the elephants of the enemy with severe blows on their necks, who killed the ferocious generals of the army of Bhandasura with blows by your hand, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


अयि रणदुर्मद शत्रुवधोदित दुर्धरनिर्जर शक्तिभृते
चतुरविचार धुरीणमहाशिव दूतकृत प्रमथाधिपते ।
दुरितदुरीह दुराशयदुर्मति दानवदुत कृतान्तमते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ५ ॥

Ayi Rannadurmada Shatruvadhodita Durdharanirjara Shaktibhrte
Catura Vicaara Dhuriinna Mahaashiva Duutakrta Pramathaadhipate |
Durita Duriiha Duraashayadurmati Daanavaduta Krtaantamate
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 5 ||

5. O You whose might remains unbearable even after the burden has been removed by the slaying of arrogant enemies in battle, who made Siva Your messenger—Siva who is foremost in the art of discriminating between right and wrong, who slew the demon messenger who was sinful, cruel, and evil-minded, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


अयि शरणागत वैरिवधुवर वीरवराभय दायकरे
त्रिभुवनमस्तक शुलविरोधि शिरोऽधिकृतामल शुलकरे ।
दुमिदुमितामर धुन्दुभिनादमहोमुखरीकृत दिङ्मकरे
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ६ ॥

Ayi Sharannaagata Vairivadhuvara Viiravaraabhaya Daayakare
Tribhuvana Mastaka Shulavirodhi Shirodhikrtaamala Shulakare |
Dumi Dumi Taamara Dhundubhinaadama Ahomukhariikrta Dingmakare
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 6 ||

6. You whose hands gave protection and boons to the brave husbands of the women in the enemy’s camp who surrendered themselves to You, who wield in Your hand for the slaying of enemies the sanctified trident which removes the sorrows of all the three worlds, who make the quarters resound with the divine musical instrument known as ‘Dundubhi’, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


अयि निजहुङ्कृति मात्रनिराकृत धुम्रविलोचन धुम्रशते
समरविशोषित शोणितबीज समुद्भवशोणित बीजलते ।
शिवशिवशुम्भ निशुम्भमहाहव तर्पितभुत पिशाचरते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ७ ॥

Ayi Nija Hungkrti Maatraa Niraakrta Dhumravilocana Dhumrashate
Samara Vishossita Shonnitabiija Samudbhava Shonnita Biijalate |
Shiva Shiva Shumbha Nishumbha Mahaahava Tarpita Bhuta Pishaacarate
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 7 ||

7. You who eliminated Dhoomralochana and hundreds pf Dhoomras by a mere ‘humkaara’, who slew in battle numerous Raktabijas who rose up from the blood of Raktabija who was weakened in the fight, and, wonder of wonders, who slew in a mighty battle Sumbha, Nisumbha, and the arrogant leaders of the ghosts, who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


धनुरनुषङ्ग रणक्षणसङ्ग परिस्फुरदङ्ग नटत्कटके
कनकपिशङ्ग पृशत्कनिषङ्ग रसद्भटशृङ्ग हताबटुके ।
कृतचतुरङ्ग बलक्षितिरङ्ग घटद्बहुरङ्ग रतद्बटुके
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ८ ॥

Dhanuranussangga Rannakssanna Sangga Pari Sphuradangga Nattatkattake
Kanaka Pishangga Prshatkanissangga Rasadbhattashrngga Hataabattuke |
Krta Caturangga Balakssitirangga Ghattadbahurangga Ratada Battuke
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 8 ||

8. You whose clinging bangles shine by contact with your body in the festival of the battle with bows, whose enemies are killed by blows on the back of their necks with the weapon known as ‘Sringa’ which is resplendent like gold and yellow in colour, and adorns your hip, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


जय जय जप्य जयेजयशब्द परस्तुति तत्परविश्वनुते
झणझणझिञ्झिमि झिङ्कृत नूपुरशिञ्चितमोहित भूतपते ।
नटित नटार्ध नटी नट नायक नाटितनाट्य सुगानरते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ९ ॥

Jaya Jaya Japya Jayejayashabda Parastuti Tatpara Vishvanute
Jhanna Jhanna Jhin.jhimi Jhingkrta Nuupurashin.cita Mohita Bhuutapate |
Nattita Nattaardha Nattii Natta Naayaka Naattitanaattya Sugaanarate
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 9 ||

9. You whose praises are sung by people ever eager to praise You with charming words like ‘victory to You’, who captivate even Siva, the Lord of all beings with the clinging sound of Your anklets, who are fond of dancing with Siva in the sport in which He dances as Ardhanareeswara, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


अयि सुमनःसुमनःसुमनः सुमनःसुमनोहरकान्तियुते
श्रितरजनी रजनीरजनी रजनीरजनी करवक्त्रवृते ।
सुनयनविभ्रमर भ्रमरभ्रमर भ्रमरभ्रमराधिपते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १० ॥

Ayi Sumanah Sumanah Sumanah Sumanah Sumanohara Kaantiyute
Shrita Rajanii Rajaniirajanii Rajanii Rajanii Karavaktravrte |
Sunayana Vibhramara Bhramara Bhramara Bhramarabhramaraadhipate
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 10 ||

10. You who are supremely lustrous and decorated by the flowers in the form of the charming minds of the good, who shine like the moon for the lotuses in a lotus-pond, the movement of whose charming eyes gives the impression of hovering bees, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on October 08, 2010, 11:31:28 AM
continued ...

Devi Durga

सहितमहाहव मल्लमतल्लिक मल्लितरल्लक मल्लरते
विरचितवल्लिक पल्लिकमल्लिक झिल्लिकभिल्लिक वर्गवृते ।
शितकृतफुल्ल समुल्लसितारुण तल्लजपल्लव सल्ललिते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ११ ॥

Sahita Mahaahava Mallamatallika Mallitarallaka Mallarate
Viracita Vallika Pallika Mallika Jhillika Bhillika Vargavrte |
Shitakrta Phulla Samullasitaarunna Tallajapallava Sallalite
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 11 ||

11. You who are fond of the sport in the form of a mighty battle against groups of mighty warriors, who are surrounded by hunters who build their huts with creepers and forest tribes known as Mallikas, Jhillikas and Bhillikas, whose body is soft like the beautiful tender red leaf, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


अविरलगण्ड गलन्मदमेदुर मत्तमतङ्ग जराजपते
त्रिभुवनभुषण भुतकलानिधि रुपपयोनिधि राजसुते ।
अयि सुदतीजन लालसमानस मोहन मन्मथराजसुते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १२ ॥

Aviralaganndda Galanmada Medura Mattamatangga Jaraajapate
Tribhuvana Bhussanna Bhutakalaanidhi Rupapayonidhi Raajasute |
Ayi Sudatiijana Laalasamaanasa Mohana Manmatha Raajasute
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 12 ||

12. You whose gait is like that of a well-nourished lordly elephant in rut along whose cheeks there is an abundant flow of ichor, You who took the form of Goddess Lakshmi, the daughter of the ocean of milk which is the place of origin of the moon which is the eternal ornament of the three worlds, who captivate even Manmatha who captivates the minds of beautiful women full of desire, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


कमलदलामल कोमलकान्ति कलाकलितामल भाललते
सकलविलास कलानिलयक्रम केलिचलत्कल हंसकुले ।
अलिकुलसङ्कुल कुवलयमण्डल मौलिमिलद्बकुलालिकुले
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १३ ॥

Kamaladalaamala Komala Kaanti Kalaakalitaamala Bhaalalate
Sakala Vilaasa Kalaanilaya Krama Kelicalatkala Hamsakule |
Alikula Sangkula Kuvalaya Mannddala Maulimiladbakulaalikule
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 13 ||

13. O You whose forehead is incomparable and is lustrous like a tender beautiful lotus petal, who are the repository of all kinds of dances and are like the gently cooing swan, in whose hair there is an array of bees, whose hair is adorned with a garland of beautiful flowers, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


करमुरलीरव वीजितकूजित लज्जितकोकिल मञ्जुमते
मिलितपुलिन्द मनोहरगुञ्जित रञ्जितशैल निकुञ्जगते ।
निजगणभूत महाशबरीगण सद्गुणसम्भृत केलितले
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १४ ॥

Karamuraliirava Viijitakuujita Lajjita Kokila Man.jumate
Milita Pulinda Manoharagun.jita Ran.jitashaila Nikun.jagate |
Nijagannabhuuta Mahaashabariiganna Sadgunna Sambhrta Kelitale
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 14 ||

14. You who put to shame even the koel with the sweet tunes spreading out from Your flute, who move about among the creepers in the Kailasa mountain, who enjoy the dances of Your divine damsels and various other sports, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


कतितटपीत दुकूलविचित्र मयुखतिरस्कृत चन्द्ररुचे
प्रणतसुरासुर मौलिमणिस्फुर दंशुलसन्नख चन्द्ररुचे
जितकनकाचल मौलिमदोर्जित निर्भरकुञ्जर कुम्भकुचे
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १५ ॥

Katitattapiita Dukuulavicitra Mayukha Tiraskrta Candraruce
Prannata Suraasura Maulimannisphura Damshula Sannakha Candraruce
Jitakanakaacala Maulimadorjita Nirbhara Kun.jara Kumbhakuce
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 15 ||

15. You set at nought even the splendour of the moon with the charm of your reddish body, black locks of hair and the yellow robe worn around the waist, whose toe-nails shine with the resplendence of the gems in the crowns of the gods and asuras who prostrate before You, whose high breasts quiver as if by the force of the torrents of water flowing down from the summits of the Meru mountain which was conquered by Lord
Siva, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


विजितसहस्रकरैक सहस्रकरैक सहस्रकरैकनुते
कृतसुरतारक सङ्गरतारक सङ्गरतारक सूनुसुते ।
सुरथसमाधि समानसमाधि समाधिसमाधि सुजातरते ।
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १६ ॥

Vijitasahasrakaraika Sahasra Karaika Sahasrakaraikanute
Krtasura Taaraka Sanggarataaraka Sanggarataaraka Suunusute |
Surathasamaadhi Samaana Samaadhi Samaadhi Samaadhi Sujaatarate |
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 16 ||

16. You who by Your splendour defeat even the sun with thousands of rays, You who are prostrated to by the sun god with his thousands of rays, You who were praised by the son of Tarakasura after that asura was killed by Your son Lord Subrahmanya in the battle between the gods and Tarakasura when the gods were defeated, You who were pleased with the chanting of mantras by the royal sage Suratha and the Vaisya named Samadhi who was himself like samadhi and who prayed for nirvikalpa samadhi, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


पदकमलं करुणानिलये वरिवस्यति योऽनुदिनं सुशिवे
अयि कमले कमलानिलये कमलानिलयः स कथं न भवेत् ।
तव पदमेव परम्पदमित्यनुशीलयतो मम किं न शिवे
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १७ ॥

Padakamalam Karunnaanilaye Varivasyati Yonudinam Sushive
Ayi Kamale Kamalaanilaye Kamalaanilayah Sa Katham Na Bhavet |
Tava Padameva Parampadamityanushiilayato Mama Kim Na Shive
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 17 ||

17. Whoever constantly worships Your lotus feet, You who are the abode of compassion and who are auspiciousness itself, he will certainly be endowed with all prosperity. O Goddess Parvati, I who always meditate on Your lotus feet looking upon them as my ultimate refuge will certainly get it. O Goddess Lakshmi, who bestow everything on devotees, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


कनकलसत्कलसिन्धुजलैरनुषिञ्चति तेगुणरङ्गभुवम्
भजति स किं न शशीकुचकुम्भतटीपरिरम्भसुखानुभवम् ।
तव चरणं शरणं करवाणि नतामरवाणि निवासि शिवम्
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १८ ॥

Kanakalasatkala Sindhujalairanussin.cati Te Gunnaranggabhuvam
Bhajati Sa Kim Na Shashiikuca Kumbha Tattiiparirambha Sukhaanubhavam |
Tava Carannam Sharannam Karavaanni Nataamaravaanni Nivaasi Shivam
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 18 ||

18. Whoever sprinkles the sacred precincts of Your abode with water from a golden pot will attain the position of Indra by Your grace. O consort of Lord Siva, I take refuge at Your holy feet. Deign to bless me
with all prosperity, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


तव विमलेन्दुकुलं वदनेन्दुमलं सकलं ननु कुलयते
किमु पुरुहूतपुरीन्दु मुखी सुमुखीभिरसौ विमुखीक्रियते ।
मम तु मतं शिवनामधने भवती कृपया किमुत क्रियते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १९ ॥

Tava Vimalendukulam Vadanendumalam Sakalam Nanu Kulayate
Kimu Puruhuutapuriindu Mukhii Sumukhiibhirasau Vimukhiikriyate |
Mama Tu Matam Shivanaamadhane Bhavatii Krpayaa Kimuta Kriyate
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 19 ||

19. Whoever repeatedly meditates on Your divine face adorned by the crescent moon, will he ever be rejected by beautiful women like those in Indra’s abode? O most valued treasure of Siva, why do You not fulfill my wishes, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.


अयि मयि दीन दयालुतया कृपयैव त्वया भवितव्यमुमे
अयि जगतो जननी कृपयासि यथासि तथानुमितासिरते ।
यदुचितमत्र भवत्युररीकुरुतादुरुतापमपाकुरुते
जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २० ॥

Ayi Mayi Diina Dayaalutayaa Krpayaiva Tvayaa Bhavitavyamume
Ayi Jagato Jananii Krpayaasi Yathaasi Tathaanumitaasi Rate |
Yaducitamatra Bhavatyurarii Kurutaadurutaapamapaakurute
Jaya Jaya He Mahissaasuramardini Ramyakapardini Shailasute || 20 ||

20. O Goddess Uma, deign to bestow on me also Your compassion, You who are always inclined to shower compassion on the weak, O Goddess Rama, may You be hailed as the Mother of the universe. You are my mother also. I too am Your son. You may reject my prayer if it is not proper. Deign to remove my sorrow.

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on October 09, 2010, 01:22:02 PM

Dear silentgreen,

Wonderful translation and beautiful pictures of Mother.  In this
Dasara week, this is a very essential post.

Mahishasura is our ego.

Sumba and Nisumba are our disease and death.

Chanda and Musunda are our karma and maya.

Dhumralochana is our lustful eyes, which is the prime among the
five senses to cause sinful acts.

Raktabhija is our blood, every drop of which is the cause of sinful acts.

Mahakali should vanquish all these and remain as Suddha Maya
in our mind to invite Siva for staying in our Heart.  It is she who
should give pure intellect to eschew the evils and attain our real

Ya devi sarva bhuteshu buddhi rupene samsthitha....

She should give us thirst and appetite for self realization.

Ya devi sarva bhuteshu thrushna rupena samsthitha...

Ya devi sarva bhuteshu kshudha rupena samsthitha....

Kalyanyai pranatham vruddhyai siddhyai kurmo namo namah:
Nairrudhyai bhoobrutham, lakshmyai sarvanyai the namo namah:

Thanks once again, silentgreen,

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on October 11, 2010, 09:19:04 AM
Dear Subramanian.R,

Nice information on Devi Mantra...the thirst for Self-realization.
Title: Shriisuktam
Post by: silentgreen on October 12, 2010, 09:20:01 AM
श्रीसुक्तम्: ॐ   हिरण्यवर्णां   हरिणीं   सुवर्णरजतस्त्रजाम्
Shriisuktam: Om Hirannyavarnnaam Harinniim Suvarnnarajatastrajaam

Translated by Swami Krishnananda

Devi Lakshmi

ॐ   हिरण्यवर्णां   हरिणीं   सुवर्णरजतस्त्रजाम्   ।
चन्द्रां   हिरण्मयीं   लक्ष्मीं   जातवेदो   म   आ   वह   ॥१॥

Om Hirannyavarnnaam Harinniim Suvarnnarajatastrajaam |
Candraam Hirannmayiim Lakssmiim Jaatavedo Ma Aa Vaha ||1||

तां   म   आ   वह   जातवेदो   लक्ष्मीमनपगमिनीम्   ।
यस्यं   हिरण्यं   विन्देयं   गामश्वं   पुरुषानहम्   ॥२॥
Taam Ma Aa Vaha Jaatavedo Lakssmiimanapagaminiim |
Yasyam Hirannyam Vindeyam Gaamashvam Purussaanaham ||2||

Invoke for me, O Agni, the Goddess Lakshmi, who shines like gold, yellow in hue, wearing gold and silver garlands, blooming like the moon, the embodiment of wealth. O Agni! Invoke for me that unfailing Lakshmi, being blessed by whom I shall win wealth, cattle, horses and men.


अश्वपूर्वां   रथमध्यां   हस्तिनादप्रमोदिनीम्   ।
श्रियं   देवीमुप   ह्वये   श्रीर्मा   देवी   जुषताम्   ॥३॥

Ashvapuurvaam Rathamadhyaam Hastinaadapramodiniim |
Shriyam Deviimupa Hvaye Shriirmaa Devii Jussataam ||3||

कां   सोस्मितां   हिरण्यप्राकारामार्द्रां   ज्वलन्तीं   तृप्तां   तर्पयन्तीम्   ।
पद्मेस्थितां   पद्मवर्णां   तामिहोप   ह्वये   श्रियम्   ॥४॥

Kaam Sosmitaam Hirannyapraakaaraamaardraam Jvalantiim Trptaam Tarpayantiim |
Padmesthitaam Padmavarnnaam Taamihopa Hvaye Shriyam ||4||

I invoke Shri (Lakshmi), who has a line of horses in front of her, a series of chariots in the middle, who is being awakened by the trumpeting of elephants, who is divinely resplendent. May that divine Lakshmi grace me. I hereby invoke that Shri (Lakshmi) who is an embodiment of Absolute Bliss; who is of pleasant smile on her face; whose lustre is like that of burnished gold; who is wet, as it were, (just from the milky ocean), who is blazing with splendour, and is the embodiment of the fulfilment of all wishes; who satisfies the desires of her votaries; who is seated on the lotus and is beautiful like the lotus.


चन्द्रां   प्रभासां   यशसा   ज्वलन्तीं   श्रियं   लोके   देवजुष्टामुदाराम्   ।
तां   पद्मिनीमीं   शरणं   प्र   पद्ये   अलक्ष्मीर्मे   नश्यतां   त्वां   वृणो   ॥५॥

Candraam Prabhaasaam Yashasaa Jvalantiim Shriyam Loke Devajussttaamudaaraam |
Taam Padminiimiim Sharannam Pra Padye Alakssmiirme Nashyataam Tvaam Vrnno ||5||

आदित्यवर्णे   तपसोऽधि   जातो   वनस्पतिस्तव   वृक्षोऽथ   बिल्वं   ।
तस्य   फलानि   तपसा   नुदन्तु   या   अन्तरा   याश्च   बाह्या   अलक्ष्मीं   ॥६॥

Aadityavarnne Tapasodhi Jaato Vanaspatistava Vrkssotha Bilvam |
Tasya Phalaani Tapasaa Nudantu Yaa Antaraa Yaashca Baahyaa Alakssmiim ||6||

For shelter in this world, I resort to that Lakshmi who is beautiful like the moon, who shines bright, who is blazing with renown, who is adored (even) by the gods, who is highly magnanimous, and grand like the lotus. May my misfortunes perish. I surrender myself to Thee. O Thou, resplendent like the Sun! By Thy power and glory have the plants, (like) the bael tree, grown up. May the fruits thereof destroy through Thy Grace all inauspiciousness rising from the inner organs and ignorance as well as from the outer senses.


उपैतु   मां   देवसखः   कीर्तिश्च   मणिना   सह   ।
प्रादूर्भूतोऽस्मि   राष्ट्रेऽस्मिन   किर्तिमृद्धिं   ददातु   मे   ॥७॥

Upaitu Maam Devasakhah Kiirtishca Manninaa Saha |
Praaduurbhuutosmi Raassttresmina Kirtimrddhim Dadaatu Me ||7||

क्षुप्तिपासामलां   ज्येष्ठामलक्ष्मीं   नाशयाम्यहम्   ।
अभुतिमसमृध्दि   च   सर्वां   निर्णुद   मे   गृहात्   ॥८॥

Kssuptipaasaamalaam Jyesstthaamalakssmiim Naashayaamyaham |
Abhutimasamrdhdi Ca Sarvaam Nirnnuda Me Grhaat ||8||

O Lakshmi! I am born in this country with the heritage of wealth. May the friend of the Lord Siva (Kubera) and Kirti (fame) come to me. May these (having taken their abode with me) bestow on me fame and prosperity. I shall destroy the elder sister of Lakshmi, the embodiment of inauspiciousness and such evil as hunger, thirst, and the like. O Lakshmi! Drive out from my abode all misfortune and poverty.


गन्धद्वारं   दुराधर्षां   नित्यपुष्टां   करिषिणीम्   ।
ईश्वरीं   सर्वभूतानां   तामिहोप   ह्वये   श्रियम्   ॥९॥

Gandhadvaaram Duraadharssaam Nityapussttaam Karissinniim |
Iishvariim Sarvabhuutaanaam Taamihopa Hvaye Shriyam ||9||

मनसः   काममाकूतिं   वाचः   सत्यमशीमहि   ।
पशूनां   रुपमन्नस्य   मयि   श्रीः   श्रयतां   यशः   ॥१०॥

Manasah Kaamamaakuutim Vaacah Satyamashiimahi |
Pashuunaam Rupamannasya Mayi Shriih Shrayataam Yashah ||10||

I invoke hereby that Lakshmi (Shri), whose (main) avenue of perception is the odoriferous sense (i.e., who abides mainly in cows); who is incapable of defeat or threat from anyone; who is ever healthy (with such virtuous qualities as truth); whose grace is seen abundantly in the refuse of cows (the cows being sacred); and who is supreme over all created beings. O Lakshmi! May we obtain and enjoy the fulfilment of our desires and our volitions, the veracity of our speech, the wealth of cattle, the abundance of varieties of food to eat! May prosperity and fame reside in me (thy devotee)!


कर्दमेन   प्रजा   भूता   मयि   सम्भव   कर्दम   ।
श्रियं   वासय   मे   कुले   मातरं   पद्ममालिनीम्   ॥११॥

Kardamena Prajaa Bhuutaa Mayi Sambhava Kardama |
Shriyam Vaasaya Me Kule Maataram Padmamaaliniim ||11||

आपः   सृजन्तु   स्त्रिग्धानि   चिक्लित   वस   मे   गृहे   ।
नि   च   देवीं   मातरं   श्रियं   वासय   मे   कुले   ॥१२॥

Aapah Srjantu Strigdhaani Ciklita Vasa Me Grhe |
Ni Ca Deviim Maataram Shriyam Vaasaya Me Kule ||12||

Lakshmi! You have progeny in Kardama. (Hence) O Kardama, may you reside in me. Make Mother Shri with garlands of lotuses, to have Her abode in my (ancestral) line. May the (holy) waters create friendship (they being of an adhesive nature). O Chiklita (Progeny of Shri), reside in my home; and arrange to make Divine Mother Shri to stay in my lineage!


आर्द्रां   पुष्करिणीं   पुष्टिं   पिङ्गलां   पद्ममालिनीम्   ।
चन्द्रां   हिरण्मयीं   लक्ष्मीं   जातवेदो   म   आ   वह   ॥१३॥

Aardraam Pusskarinniim Pussttim Pinggalaam Padmamaaliniim |
Candraam Hirannmayiim Lakssmiim Jaatavedo Ma Aa Vaha ||13||

आर्द्रां   यः   करिणीं   यष्टिं   सुवर्णां   हेममालिनीम्   ।
सूर्यां   हिरण्मयीं   लक्ष्मीं   जातवेदो   म   आ   वह   ॥१४॥

Aardraam Yah Karinniim Yassttim Suvarnnaam Hemamaaliniim |
Suuryaam Hirannmayiim Lakssmiim Jaatavedo Ma Aa Vaha ||14||

Invoke for me, O Agni, Lakshmi who shines like gold, is brilliant like the sun, who is powerfully fragrant, who wields the rod of suzerainty, who is of the form of supreme rulership, who is radiant with ornaments and is the goddess of wealth. Invoke for me, O Agni, the Goddess Lakshmi who shines like gold, blooms like the moon, who is fresh with anointment (of fragrant scent), who is adorned with the lotuses (lifted up by celestial elephants in the act of worship), who is the presiding deity of nourishment, who is yellow in colour, and who wears garlands of lotuses.


तां   म   आ   वह   जातवेदो   लक्ष्मीमनपगामिनीम्   ।
यस्यां   हिरण्यं   प्रभुतं   गावो   दास्योऽश्वान्   विन्देयं   पूरुषानहम्   ॥१५॥

Taam Ma Aa Vaha Jaatavedo Lakssmiimanapagaaminiim |
Yasyaam Hirannyam Prabhutam Gaavo Daasyoshvaan Vindeyam Puurussaanaham ||15||

Invoke for me, O Agni, that Goddess Lakshmi who is ever unfailing, being blessed by whom I shall win wealth in plenty, cattle, servants, horses, and men.


यः   शूचिः   प्रयतो   भूत्वा   जुहुयादाज्यमन्वहम्   ।
सूक्तं   पञ्चदशर्चं   च   श्रीकामः   सततं   जपेत्   ॥१६॥

Yah Shuucih Prayato Bhuutvaa Juhuyaadaajyamanvaham |
Suuktam Pan.cadasharcam Ca Shriikaamah Satatam Japet ||16||

We commune ourselves with the Great Goddess, and meditate on the Consort of Vishnu. May that Lakshmi direct us (to the Great Goal).

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on October 12, 2010, 11:13:07 AM

Dear silentgreen,

Excellent explanation on Sri Suktam.  Sri refers to wealth, not merely
wealth in the meaning of riches, but also wealth of knowledge, and
wealth of good conduct, and wealth of good health and ultimate wealth viz., liberation.

There is one Sakti Mahimna Stotram by Maharshi Durvasa.  It contains
61 slokas, the first one being benediction, the next 51 slokas referring to Sakti pitas and the last 9 by way of Palasruti.

The Verse 27 says:

Atmasou sakalendriyachraya mano buddhyadhibi sochita
Karma baddha thanur janincha maranam prythithi yathkaranam |
Thathe devi mahavilasa lahari dhivyayudhanaam jayas
Thasmas sadguru mabyuphethya kalayettvameva chen muchyathe ||

Devi! This Jivatma suffers due to all the indriyas, manas, buddhi etc., and attains all miseries; It is bound by this birth and this body and revolves in the wheel of births and deaths.  This suffering is due to your maha maya vilasam and all your divine weapons.  If you direct me to a enlightened Guru, I shall get liberated from this.  Please bless me.

Pasam is iccha sakti.  Ankusa is Jnana Sakti.  Bow and arrows -viz., sugarcane and flowers denote the concept of mind, and Jnanendriyas.  For an Ajnani this renders the bondage of samsara and for a Jnani this renders liberation.

Raga swarupa pachatya krodharaangujojvala
Mano rupeshu kodhanda pancha thanmaatra sayaka.
            - Sri Lalita Sahasranamam.

Thanks once again for the exposition of Sri Suktam.

Arunachala Siva.           
Title: Saraswati Stuti
Post by: silentgreen on October 13, 2010, 09:43:25 AM
सरस्वति महाभागे
Sarasvati Mahaabhage

Devi Saraswati

सरस्वति महाभागे विद्ये कमललोचने ।
विद्यारुपे विशालाक्षि विद्यां देहि नमोस्तुते ॥

Sarasvati Mahaabhaage Vidye Kamalalocane |
Vidyaarupe Vishaalaakssi Vidyaam Dehi Namostute ||

O most auspicious Goddess of knowledge,
One with beautiful and big eyes that resemble the lotus petals,
O bestower of wisdom, Mother Sarasvati, kindly bless me with knowledge.
I salute you.


या   कुन्देन्दु   तुषार   हार   धवला
Yaa Kundendu Tussaara Haara Dhavalaa

या कुन्देन्दु तुषार हार धवला या शुभ्रवस्त्रावृता
या वीणा वरदण्ड मण्डितकरा या श्वेतपद्मासना ।
या ब्रह्माच्युत शङ्करप्रभृतिभिर्देवैः सदा पूजिता
सा मां पातु सरस्वती भगवती निःशेषजाड्यापहा ॥

Yaa Kundendu Tussaara Haara Dhavalaa Yaa Shubhravastraavrtaa
Yaa Viinnaa Varadanndda Manndditakaraa Yaa Shvetapadmaasanaa |
Yaa Brahmaacyuta Shangkaraprabhrtibhirdevaih Sadaa Puujitaa
Saa Maam Paatu Sarasvatii Bhagavatii Nihshessajaaddyaapahaa ||

Oh Goddess Sarasvathi, who is fair as a jasmine flower, the moon or a snow flake, who is dressed in white and whose hands are adorned by veena, who is seated in a white lotus, to whom Brahma, Vishnu and Maheshwara pray, please protect us.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on October 13, 2010, 10:37:05 AM

Dear silentgreen,


Saraswati is white in colour, like Jasmine flowers.  She wears
white saree.  And she is seated on a white lotus with Veena on hand.
Whiteness is symbolic of Knowledge, the highest knowledge, the
Self Knowledge.  She not only confers knowledge of arts and music
and scriptures, but also the highest knowledge of Atma Bodham.

Kalidasa who was a dunce and a fool, was given Sakti mantra
written by Saraswati on his tongue and he became a world known
poet.  Kumara gurupara, a born dumb, was given milk by a young
girl [Saraswati in disguise] inside a temple and he became a great
poet at the age of 5.  He sang Sakala Kala Valli Maalai and Kandar
Kali Venba in Tamizh.  He is from Sri Vaikuntam, near Tirunelveli.


Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on October 19, 2010, 05:11:49 PM
One must propitiate the Divine Mother, the Primal Energy, in order to obtain God's grace. God Himself is Mahamaya, who deludes the world with Her illusion and conjures up the magic of creation, preservation, and destruction. She has spread this veil of ignorance before our eyes. We can go into the inner chamber only when She lets us pass through the door. Living outside, we see only outer objects, but not that Eternal Being, Existence-Knowledge-Bliss Absolute. Therefore it is stated in the purana that deities like Brahma praised Mahamaya for the destruction of the demons Madhu and Kaitabha.
Sakti alone is the root of the universe. That Primal Energy has two aspects: vidya and avidya. Avidya deludes. Avidya conjures up 'woman and gold', which casts the spell. Vidya begets devotion, kindness, wisdom, and love, which lead one to God. This avidya must be propitiated, and that is the purpose of the rites of Sakti worship.

-- Sri Ramakrishna
Title: Mother Kali
Post by: silentgreen on November 01, 2010, 02:38:28 PM
Mother Kali

Keshav (with a smile): "Describe to us, sir, in how many ways Kali, the Divine Mother, sports in this world."

Sri Ramakrishna (with a smile): "Oh, She plays in different ways. It is She alone who is known as Maha-Kali, Nitya-Kali, Smasana-Kali, Raksha-Kali, and Syama-Kali.

Maha-Kali and Nitya-Kali are mentioned in the Tantra philosophy. When there were neither the creation, nor the sun, the moon, the planets, and the earth and when darkness was enveloped in darkness, then the Mother, the Formless One, Maha-Kali, the Great Power, was one with Maha-Kala, the Absolute.

Syama-Kali has a somewhat tender aspect and is worshipped in the Hindu households. She is the Dispenser of boons and the Dispeller of fear.

People worship Raksha-Kali, the Protectress, in times of epidemic, famine, earthquake, drought, and flood. Smasana-Ka1i is the embodiment of the power of destruction. She resides in the cremation ground, surrounded by corpses, jackals, and terrible female spirits. From Her mouth flows a stream of blood, from Her neck hangs a garland of human heads, and around Her waist is a girdle made of human hands.


After the destruction of the universe, at the end of a great cycle, the Divine Mother garners the seeds for the next creation. She is like the elderly mistress of the house, who has a hotchpotch-pot in which she keeps different articles for household use. (All laugh.)

Oh, yes! Housewives have pots like that, where they keep 'sea-foam',3 blue pills, small bundles of seeds of cucumber, pumpkin, and gourd, and so on. They take them out when they want them. In the same way, after the destruction of the universe, my Divine Mother, the Embodiment of Brahman, gathers together the seeds for the next creation. After the creation the Primal Power dwells in the universe itself. She brings forth this phenomenal world and then pervades it. In the Vedas creation is likened to the spider and its web. The spider brings the web out of itself and then remains in it. God is the container of the universe and also what is contained in it.


Is Kali, my Divine Mother, of a black complexion? She appears black because She is viewed from a distance; but when intimately known She is no longer so. The sky appears blue at a distance; but look at it close by and you will find that it has no colour. The water of the ocean looks blue at a distance, but when you go near and take it in your hand, you find that it is colourless.

The Master became intoxicated with divine love and sang:
Is Kali, my Mother, really black?
The Naked One, of blackest hue,
Lights the Lotus of the Heart. . . .

The Master continued: "Bondage and liberation are both of Her making. By Her Maya wordly people become entangled in 'woman and gold', and again, through Her grace they attain their liberation. She is called Saviour, and the remover of the bondage that binds one to the world."

Then the Master sang the following song in his melodious voice:
In the world's busy market-place, O Syama, Thou art flying kites;
High up they soar on the wind of hope, held fast by maya's string.
Their frames are human skeletons, their sails of the three gunas made;
But all their curious workmanship is merely for ornament.
Upon the kite-strings Thou hast rubbed the manja-paste of worldliness,
So as to make each straining strand all the more sharp and strong.

Out of a hundred thousand kites, at best but one or two break free;
And Thou dost laugh and clap Thy hands, O Mother, watching them!
On favouring winds, says Ramprasad, the kites set loose will speedily
Be borne away to the Infinite, across the sea of the world.

The Master said: "The Divine Mother is always playful and sportive. This universe is Her play. She is self-willed and must always have Her own way. She is full of bliss. She gives freedom to one out of a hundred thousand."

A Brahmo Devotee: "But, sir, if She likes, She can give freedom to all. Why, then, has She kept us bound to the world?"

Sri Ramakrishna: "That is Her will. She wants to continue playing with Her created beings. In a game of hide-and-seek the running about soon stops if in the beginning all the players touch the 'granny'. If all touch her, then how can the game go on? That displeases her. Her pleasure is in continuing the game. Therefore the poet said:
Out of a hundred thousand kites, at best but one or two break free;
And Thou dost laugh and clap Thy hands, O Mother, watching them!"

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on November 02, 2010, 01:29:27 PM
Though you reason all your life, unless you are established in Samadhi, you cannot go beyond the jurisdiction of Shakti. Even when you say, 'I am meditating', or 'I am contemplating', still you are moving in the realm of Shakti, within It's power.

It is as if the Divine Mother said to the human mind in confidence, with a sign from Her eye, 'Go and enjoy the world'. How can one blame the mind?
The mind can disentangle itself from worldliness if, through Her grace, She makes it turn toward Herself. Only then does it become devoted to the Lotus Feet of the Divine Mother.

In response to a question from Mahima about 'something holding us back' from spiritual progress:
"Why? Cut the reins. Cut them with the sword of God's name. 'The shackles of kala, time, are cut by Kali's name.'"

--- Sri Ramakrishna
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 02, 2010, 01:45:12 PM

Dear silentgreen,

Yes.  Brahman or the Self cannot be investigated with a pair of
tweezers.  Faith in abundance is essential.  It is this faith that
makes Sakti to direct you to Sivam.  This is Grace.  When Bhagavan
Ramana calls Arunachala, "Karuna poorna sudhabdhe..." O the Ocean
of Grace, He refers only to the power in Arunachala, and this is
Apeetakuchambal, the divine Sakti.  Once when someone asked
Bhagavan: "Why are not mentioning anything about Sakti?"  Bhagavan smiled and said, "It is She who is speaking from within me!"

Bhagavan describes graphically what you have posted just now,
in His Verse 6 of Sri Arunachala Ashtakam.

Arunachala Siva.         
Title: Adyapeath
Post by: silentgreen on November 02, 2010, 04:18:06 PM
The story of Adyapeath

In 1915, Annada Charan Bhattacharya, a young Brahmin, a practioner of Ayurvedic medicine and a devotee of Divine Mother Kali and Sri Ramakrishna Paramahamsa started having strange visions:
A vision of four girls carrying an image (murthi) of the Divine Mother Kali down a Calcutta street, invisible to all but Annada; Two dreams of a sannyasin  telling him to shave his head and bathe in the Ganges, to which the outraged Annada replied, "Reverend Sir, if you again talk of head-shaving, I shall hold you by the neck and push you out of the room."; then dreams of Sri Ramakrishna telling him to shave his head and bathe in the Ganges.

When the order came from Sri Ramakrishna, Annada could not refuse. Sri Ramakrishna then told him to go to the Eden Gardens in Calcutta, and to look there for a murthi of the Divine Mother where a coconut tree and a pakur tree grew together. There, at the bottom of a pond, Annada and three companions found the image. A commemorative plaque marks the spot today.


The image of Mother Kali was around a feet tall and carved out of black marble.

Annada's household worshipped the image in a traditional manner. Then the strangest dreams of all began. The Divine Mother Kali Herself appeared to Annada and, to his horror, commanded him to immerse the image in the Ganges! How could he return Her to the water within days of having brought Her out of it? In three dreams in one night She appeared, commanding, pleading, threatening.

The Divine Mother said:
"I do not want to be worshipped only in one place. On the contrary, it is my wish to be worshipped in the home of every devotee, not merely according to scriptural rites. . . . If anyone pays homage and gives offerings to me in the simple and sincere language of the heart, such as 'O My Mother! Take this food, wear this garment,' and then uses those things himself, it will be regarded as good an act as worship. The prayer of a simple and sincere heart constitutes my worship." Then she gave sixteen reasons for the immersion.

The image of the Divine Mother was photographed, circulated to devotees and immersed.

The Divine Mother continued to appear to Annada in dreams. "I am Adyashakti ('Primordial Force'), and I am to be worshipped as Adya Ma," She said. She dictated to him a Sanskrit hymn in Her honor, the Adyastotram, promising that anyone who sang it with devotion would find favor with her.

Dream visitations from Sri Ramakrishna also continued. He offered Annada moksha, but Annada, confronted by a vision of thousands of his suffering fellow humans, responded, "I do not care for liberation. I would rather go through a hundred thousand hells doing good to others: This is my religion."


In 1919, Sri Ramakrishna revealed what Annada's life's work was to be: the establishment of a temple to the Divine Mother Adya Ma. The temple was to be in reality three temples enveloping one another: the first to Sri Ramakrishna, the second to Adya Ma, and the third to Krishna and Radha. The altar was to be three altars built like large stairsteps: Ramakrishna on the bottom, Adya Ma in the middle, and Krishna and Radha on the top, encircled by the sacred syllable om.

At Sri Ramakrishna's behest, Annada Thakur spent a year with his parents in Raujan, in what is now Bangladesh, and then returned to Calcutta and carried out spiritual practices for a year on the bank of the Ganges. Then, on January 14, 1921, a celebration was held, which is still celebrated at the temple as Siddhotsab. The same year a committee was formed for the establishment of the Dakshineswar Ramakrishna Sangha.

In early 1927, the Sangha acquired a piece of land with some adjoining old Shiva temples, and on January 31, 1928, Annada Thakur broke ground for the temple on a compound of nearly 14 acres.

Title: Snake and Ladder game
Post by: silentgreen on November 03, 2010, 04:05:15 PM
A mother who was a great devotee of Mother Kali left her girl child to Mother Kali before dying. The child received special grace of Mother Kali and grew up to be a great devotee of Her. She used to feed Mother Kali in the temple, dance with Her and play with Her.

Once they were playing the snake and Ladder game of ludo. The Divine Mother seems to be losing, Her coin being far behind. But then when Her coin was at the tail of a snake, she turned the snake into a ladder and gave the coin a steep climb. The girl saw that the snake of the ludo getting converted into a ladder and the coin of the Divine Mother which was far below got ascended to the top row of the ludo. The girl cried out: "Mother, you are cheating".

Mother Kali laughed and said: "I have only added one more of my play to the already existing play. If you don't like, I will revert it back". Saying this She again converted the ladder into a snake and brought the coin down.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 03, 2010, 05:31:11 PM

Dear silentgreen,

Yes.  Mother's Play is indeterminable.  She can play any game and
change any rules of any game.  Our job is to play according to
circumstances seeking her grace all the time.  In our daily lives,
we see a number of such games.  We think the taxi that we have
ordered would come in time, the driver is a known person and he
would normally come even half an hour before.  But it may so happen, that he came on that day, 1 hour late.  The journey
to the railway station takes at least 1 hour.  But the train might leave in 45 minutes.  What to do?  We pray to her.  When we reach station, then we find to our surprise that the train is 2 hours late.
It is all good.  Better late than never. 

Or, we must have come in time to the railway station.  There is reservation of birth.  We think, we can read a novel lying on the berth for some time till we get sleep.  But the train does not move.  Some problems.  We are neither able to lie on the berth peacefully, nor read a book. Our thought fly outward.  If the train reaches very late, then the person waiting at the other end, may go back.  What to do?  In such a new place?  WE do not know even the hotel booking details, he had made for us.  What to do?  Where to go?
WE ask some silly questions to the person opposite, whether he knew the town. He said he knew not only that town but also the hotel [which I now vaguely remember] and he can drop me to the hotel in his car.  He knows the hotel owner too well, and he would accommodate me, without even asking for the reservation details.  We are somewhat peaceful.  The train starts.  I lie down and read the book and go to sleep in half an hour.

Bhagavan Ramana used to say:  Nin Ishtam, En Ishtam.  You wish is my wish.  It is He who directs us right upto the destination.  Not only in a railway journey but also in life's journey.  Bhagavan
Ramana has also said:  Be what you are.  Irunthapadiye Iru.
Guru aruL chelluthum vazhikke sellu.  Go by the way the Guru directs you.  You shall never lose the way.  Because He is the unseen presence with us, eternally. 

Guru will not change maya's plays. But He will find a way out for you!

The famous mathematician Srinivasa Ramanujam has said:  For many formulae, it is Namagiri, who has given me the answers in my dream.  Namagiri is the goddess of his home town, Namakkal.

Arunachala Siva.           
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on November 04, 2010, 08:21:19 AM
Dear Subramanian.R,

Well said. It is He who directs us right up to the destination.  Not only in a railway journey but also in life's journey.
Title: Mother Kali
Post by: silentgreen on November 04, 2010, 08:27:14 AM
Mother Kali

- Time is life.  Life is our movement in time.  Through our own life-force or Prana we experience time.  Kali as time is Prana or the life-force.  Kali or the Divine Mother is our life.  She is the secret power behind the working of our bodily systems and vital energy.  Only through her do we live, and it is her intelligence that gives such a marvellous order to the body.


- Kali is the love that exists at the heart of life, which is the immortal life that endures through both life and death.  Maintaining the awareness of the eternal nature of life through the cycles of birth and death is another one of her meditational approaches.  The truth is that our soul, our aspiration towards the Divine, which is our eternal love, never has died and never will die.  To be conscious of that enduring aspiration is to die to the things of the mind and the senses, and come to know the cosmic life and Divine grace.


- Kali grants us this eternal life.  Yet the eternal life has a price.  Only that which is immortal can be immortal, as nothing can change its own nature.  The mortal and the transient must pass away.  To gain the eternity that is Kali, our mortal nature must be sacrificed.  Hence Kali appears frightening and destructive to the ordinary vision.


- Kali as the power of death and negation is Nirvana, the state of the dissolution of desire.  She functions to extinguish all of our wants and cravings and merge us into the Nirvanic field, the realm of the unborn, uncreate, and unmanifest.  Kali develops forms only to take us beyond form.  When her force awakens within us she works to break down all limitations and attachments, so that we might transcend the entire field of the known.


- Kali is the power of action or transformation (Kriya-shakti).  Through time and  breath all things are accomplished.  Yet what she accomplishes is not a mere outer action.  She accomplishes the spiritual labour of our rebirth into pure consciousness.  For this she creates the energy and does the work if we surrender to her force.


- Kali means beauty.  The root kal, from which the name comes, means "to count," "to  measure," or "to set in motion," hence "time." It also refers to what is well-formed or measured out, hence beauty.  Time itself has a movement, a rhythm, a dance which is the basis of all beauty.  This is also the rhythm of the life force which allows for movement.


- Kali is dark blue in colour and wears a garland of skulls.  She has her long tongue sticking out and is laughing.  Sometimes instead of a tongue she has two fangs.  Kali has four arms and four hands and holds a head chopper with one hand and a severed head dripping blood with the other.  With  her other two hands she  makes the mudras of bestowing boons and dispelling fear.  She wears a skirt made of human arms.  Kali is portrayed as dancing in a cremation ground and striding on a corpse (who is the  form of Lord Shiva himself).


Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 07, 2010, 10:44:31 AM

Dear silentgreen,

Excellent.  All actions, all movements, including the ever moving
Time is Kali or Her play.  She can make or mar things and happenings.  She is the Mother, she is the friend, she is awesome enemy, she is our benefactor.  Poet Subrahmanya Bharati who was in exile in Pondicherry along with Sri Aurobindo, was a Kali devotee.  He called Her not as Kali but as Sakti.  He wrote about the Russian Revolution of 1917 [?].  "My Mother moved Her eyes, at Russia.  Oh, the whole country burst into revolution.  The malevolent dictator fell on the ground, crying...."  "She is bhayankari, fearsome, she is soumya, elegant and beautiful, she is aparana, living only on leaves
or not indebted to any one" says Sri Lalita Sahasranamam.       

Arunachala Siva.
Title: Soundarya Lahari
Post by: silentgreen on November 12, 2010, 08:45:57 AM
The Soundarya Lahari (Waves of Beauty) is composed by Adi Shankaracharya in Sanskrit. It eulogizes the beauty and grace of the Divine Mother. It consists of 100 verses.

Soundarya Lahari is often divided into two parts:
The first 41 verses describe the beauty and bliss of the mystical union of Shiva and Shakti. It is Tantric in nature and related to the great Kundalini Shakti. This part is often referred to as Ananda Lahari (Waves of Bliss). The remaining verses describe the beauty of the Divine Mother with form and this part is sometimes referred to as Soundarya Lahari. However, often the entire text of 100 verses are referred to as Soundarya Lahari (Waves of Beauty).

In the last verse, Adi Shankaracharya says:
Pradhipa-jvalabhir dhivasa-kara-neerajana-vidhih
Sudha-suthes chandropala-jala-lavair arghya-rachana;
Svakiyair ambhobhih salila-nidhi-sauhitya karanam
Tvadiyabhir vagbhis thava janani vacham stutir iyam.

Oh Goddess who is the source of all words,
This poem which is made of words,
That you only made,
Is like showing the camphor lamp to the Sun,
Is like offering as ablation to the moon,
The water got from the moon stone,
And is like offering water worship,
To the sea.

Through this verse, Sri Shankara brought home to us the truth that all virtues and skills we claim to posses are derived from the Divine Mother through Her grace.

It is said that the beauty of Soundarya Lahari remains unsurpassed till today. The verses are sung with musical rendition and there are many commentaries of this text.
Title: Soundarya Lahari (Waves of Beauty)
Post by: silentgreen on November 12, 2010, 08:48:43 AM
Ananda Lahari
(Waves of Bliss)
Translated by P. R. Ramachander

Mother Kamakshi

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं
न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।
अतस्त्वामाराध्यां हरिहरविरिञ्च्यादिभिरपि
प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥१॥

Shivah Shaktyaa Yukto Yadi Bhavati Shaktah Prabhavitum
Na Cedevam Devo Na Khalu Kushalah Spanditumapi |
Atas-tvaam-aaraadhyaam Hari-hara-virin.cyaadibhir-api
Prannantum Stotum Vaa Katham-akrta-punnyah Prabhavati ||1||

Lord Shiva, only becomes able.
To do creation in this world.
along with Shakthi.
Without her,
Even an inch he cannot move,
And so how can, one who does not do good deeds,
Or one who does not sing your praise,
Become adequate to worship you
Oh, goddess mine,
Who is worshipped by the trinity.


तनीयांसं पांसुं तव चरणपङ्केरुहभवं
विरिञ्चिः संचिन्वन् विरचयति लोकानविकलम् ।
वहत्येनं शौरिः कथमपि सहस्रेण शिरसां
हरः संक्षुद्यैनं भजति भसितोद्धुलनविधिम् ॥२॥

Taniiyaamsam Paamsum Tava Caranna-pangkeruha-bhavam
Virin.cih Samcinvan Viracayati Lokaan-avikalam |
Vahaty-enam Shaurih Katham-api Sahasrenna Shirasaam
Harah Samkssudyainam Bhajati Bhasitoddhulana-vidhim ||2||

Lord Brahma, the creator of yore,
Selects a dust from your feet,
And creates he this world,
The great Adisesha with his thousand heads,
Some how carries a dust of your feet,
With effort great,
And the great Lord Rudra,
Takes it and powders it nice,
And uses it as the holy ash.


जडानां चैतन्यस्तबकमकरन्दस्रुतिझरी ।
दरिद्राणां चिन्तामणिगुणनिका जन्मजलधौ
निमग्नानां दंष्ट्रां मुररिपुवराहस्य भवति ॥३॥

Jaddaanaam Caitanya-stabaka-makaranda-sruti-jharii |
Daridraannaam Cintaa-manni-gunnanikaa Janma-jaladhau
Nimagnaanaam Damssttraam Mura-ripu-varaahasya Bhavati ||3||

The dust under your feet, Oh Goddess great,
Is like the city of the rising sun,
That removes all darkness, unfortunate,
From the mind of the poor ignorant one,
Is like the honey that flows,
From the flower bunch of vital action,
To the slow witted one,
Is like the heap of wish giving gems,
To the poorest of men,
And is like the teeth of Lord Vishnu
In the form of Varaha,
Who brought to surface,
The mother earth,
To those drowned in this sea of birth.


to be continued...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 12, 2010, 09:22:24 AM

Dear silentgreen,

The lotus-seated Brahma closes his eyes and dies.  Vishnu also
meets with his end.  Yama is destoryed.  Kubera also meets with
death.  The crowd of Indras also dies with never returning sleep.
On that day of Great Dissolution, O Mother, your consort Sadasiva
is playing with you!

Maheswara Mahakalpa Maha Tandava Sakshini -
                         - Sri Lalita Sahasranamam.

Arunachala Siva.     
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on November 12, 2010, 12:56:51 PM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

त्वदन्यः पाणिभ्यामभयावरदो दैवतगणः
स्त्वमेका नैवासि प्रकटितवराभीत्यभिनया ।
भयात्त्रातुं दातुं फलमपि च वाञ्छासमधिकं
शरण्ये लोकानां तव हि चरणावेव निपुणौ ॥४॥

Tvad-anyah Paannibhyaam-abhayaa-varado Daivatagannah
Stvam-ekaa Naivaasi Prakattita-varaabhiityabhinayaa |
Bhayaa-ttraatum Daatum Phalam-api Ca Vaan.chaa-samadhikam
Sharannye Lokaanaam Tava Hi Carannaaveva Nipunnau ||4||

Oh, She who is refuge to all this world,
All gods except you mother,
Give refuge and grants wishes,
Only by their hand.
But only you mother
Never show the world in detail,
The boons and refuge that you can give,
For even your holy feet will suffice,
To remove fear for ever,
And grant boons much more than asked.


हरिस्त्वामाराध्य प्रणतजनसौभाग्यजननीं
पुरा नारी भुत्वा पुररिपुमपि क्षोभमनयत् ।
स्मरोऽपि त्वां नत्वा रतिनयनलेह्येन वपुषा
मुनीनामप्यन्तः प्रभवति हि मोहाय महताम् ॥५॥

Haris-tvaam-aaraadhya Prannata-jana-saubhaagya-jananiim
Puraa Naarii Bhutvaa Pura-ripum-api Kssobham-anayat |
Smaropi Tvaam Natvaa Rati-nayana-lehyena Vapussaa
Muniinaam-apyantah Prabhavati Hi Mohaaya Mahataam ||5||

You who grant all the good things,
To those who bow at your feet,
Was worshipped by the Lord Vishnu,
Who took the pretty lovable feminine form,
And could move the mind of he who burnt the cities,
And make him fall in love with him.
And the God of love, Manmatha,
Took the form which is like nectar,
Drunk by the eyes by Rathi his wife,
After venerating you,
Was able to create passion ,
Even in the mind of Sages the great.


धनुः पौष्पं मौर्वी मधुकरमयी पञ्च विशिखाः
वसन्तः सामन्तो मलयमरुदायोधनरथः ।
तथाप्येकः सर्वं हिमगिरिसुते कामपि कृपा-
मपाङ्गात्ते लब्ध्वा जगदिदमनङ्गो विजयते ॥६॥

Dhanuh Pausspam Maurvii Madhu-kara-mayii Vishikhaah
Vasantah Saamanto Malaya-maruda-ayodhanarathah |
Tathaapyekah Sarvam Himagiri-sute Kaam-api Krpaam
apaanggaatte Labdhvaa Jagadidam-ananggo Vijayate ||6||

Oh, daughter of the mountain of ice,
With a bow made of flowers,
Bow string made of honey bees,
Five arrows made of only tender flowers,
With spring as his minister,
And riding on the chariot of breeze from Malaya mountains
The god of love who does not have a body,
Gets the sideways glance of your holy eyes,
And is able to win all the world alone.


to be continued...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 12, 2010, 06:15:47 PM

Dear silentgreen,

The Verse 4 is an excellent piece.  We see Narayana, Muruga and
Siva showing abhaya karam and vara karam, for protection and boons.

But Kamakshi and Sarada are in sitting postures.  While Kamakshi
keeps pasam, ankusam, sugarcane bow and arrow made of flowers,
she does not show abhaya karam and vara karam.  Sarada of course,
shows abhaya karam, vara karam, book and japa mala.  Sri
Sankara says that Kamakshi is not showing hands for protection and
boon, her feet alone shall confer these benefits of protection and boon.  The poet says that the feet are experts [nipunov hi] in
conferring these.

Kamakshi is Sri Lalita Tripura Sundari, the symbol of 15 lettered
Pancha dasakshari mantra.  She is the embodiment of grace.
Her mere gaze would confer protection and boons.  There is no
need to specially show the hands.  Such is her sublime state.   
Sri Mooka Sankara who came after Sri Sankara has also said the
same thing in his Mooka Panchasati.

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on November 15, 2010, 08:28:30 AM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

क्वणत्काञ्चीदामा करिकलभकुम्भस्तननता
परिक्षीणा मध्ये परिणतशरञ्चन्द्रवदना ।
धनुर्बाणान् पाशं सृणिमपि दधाना करतलैः
पुरस्तादास्तां नः पुरमथितुराहोपुरूषिका ॥७॥

Kvannat-kaan.cii-daamaa Kari-kalabha-kumbha-stana-nataa
Parikssiinnaa Madhye Parinnata-sharan.candra-vadanaa |
Dhanur-baannaan Paasham Srnnim-api Dadhaanaa Karatalaih
Purastaad-aastaam Nah Pura-mathitura-aho-puruussikaa ||7||

With a golden belt,
Adorned by tiny tingling bells,
Slightly bent by breasts like the two frontal globes
Of an elephant fine,
With a thin pretty form,
And with a face like the autumn moon,
Holding in her hands,
A bow of sugar cane, arrows made of flowers,
And the noose and goad,
She who has the wonderful form,
Of the ego of the God who burnt the three cities,
Should please come and appear before us.


सुधासिन्धोर्मध्ये सुरवितपिवातीपरिवृते
मणिद्वीपे नीपोपवनवति चिन्तामणिगृहे ।
शिवाकारे मञ्चे परमशिवपर्यङ्कनिलयां
भजन्ति त्वां धन्याः कतिचन चिदानन्दलहरीम् ॥८॥

Sudhaa-sindhor-madhye Sura-vitapi-vaatii-parivrte
Manni-dviipe Niipo-pavana-vati Cintaamanni-grhe |
Shivaakaare Man.ce Parama-shiva-paryangka-nilayaam
Bhajanti Tvaam Dhanyaah Katicana Cid-aananda-lahariim ||8||

In the middle of the sea of nectar,
In the isle of precious gems,
Which is surrounded by wish giving Kalpaga trees,
In the garden Kadamba trees,
In the house of the gem of thought,
On the all holy seat of the lap of the great God Shiva,
Sits she who is like a tide
In the sea of happiness of ultimate truth,
And is worshipped by only by few select holy men.


महीं मूलाधारे कमपि मणिपूरे हुतवहं
स्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि ।
मनोऽपि भ्रूमध्ये सकलमपि भित्त्वा कुलपथं
सहस्रारे पद्मे सह रहसि पत्या विहरसे ॥९॥

Mahiim Muulaadhaare Kamapi Mannipuure Hutavaham
Sthitam Svaadhisstthaane Hrdi Marutamaakaasham-upari |
Manopi Bhruu-madhye Sakalamapi Bhittvaa Kula-patham
Sahasraare Padme Saha Rahasi Patyaa Viharase ||9||

Oh Goddess mine,
You live in seclusion with your consort,
In the lotus with thousand petals,
Reached after breaking through the micro ways,
Of the power of earth in Mooladhara,
Of the power of water of Mani poora,
Of the power of fire of Swadhishtana,
Of the fire of air in the heart,
And of the power of ether in between the eyelids


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 15, 2010, 09:03:18 AM

The Verse 7 viz., 'kvanath kaanchi dhama' is chanted for Devi
Sakshatkaram and also to vanquish the enemies.  Here the chakra
manipooraka is described.  Here Mother is representing the Ahambhava state of Sadasiva. She is Aham [the Self] and also
the ego [ahambhava].  Ahamityeva vibhaavaye bhavanim... says
the dhyana sloka of Sri Lalita Sahasranamam. 

Saint Manikkavachagar says in Kovil Tirupadigam Verse 1:

She is within You
And You are within Her
And both of you are within my Heart.

Aham and Ahambhava are both within our Heart. 

The metaphor has to be contemplated.  She is having sugarcane bow and flower arrows like Manmatha, god of love.  But whereas
Manmatha swarupam brings about lust and love, Devi Swarupam
brings about conquest of lust and love.  (Kamakoti Mahaswami).
In Manipuraka, Mother is staying as the nerves of Kameswara and so she is Kameswari.  Mahapurusha and Mahamaya stay together. 

When she proceeds from Manipuraka to Anahata, the mature yogis
can hear the sound of her anklets.

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 15, 2010, 09:19:11 AM

Verse 8, sudha sindhor madhye.... is chanted for conquest of birth
and death.  Here the house of Devi is described.  The Chintamani
gruham is beyond all universes.  It is in the midst of nectarine ocean, in the island of rubies, in the garden of Kadamba and Kalpaga trees. She is seated on the throne which is itself very auspicious. She is seated on the lap of Sadasiva. 

The whole Chintamani gruham and the outer descriptions are symbolic of Sri Chakara.  It has got 25 outer portals.  In the eighth inner portal is Kadamba garden.  Here her minister Syamala Devi is staying. Syamala is Meenakshi.  In the 16th inner portal is Vaarahi.
She is the commander in chief.  Vaarahi is Akhilandeswari of
Tiruvanaikka Temple.  In the 18th is Maha Vishnu, in the 19th
is Isaana.  In 20th is Taradevi.  In 21st is Vaaruni.  In 22nd is Kurukulla.  In 23rd is Marthanda Bhairava.  In 24th in Chandra -
moon.  In 25th is Manmatha.  After these deities, in Chintamani gurham is Mother on the lap of Sadasiva.  This is Bindu Peetam.
The central point of Sri Cakram described as a dot

She is seated in a cot, for which Brahma, Vishnu, Rudra, Isana
are the four legs.  The lap of Sadasiva is the upper wooden seat of the cot.

Arunachala Siva.

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 15, 2010, 09:26:45 AM

Verse 9 describes the six centers of yoga marga.  This verse is
chanted for obtaining the 8 types of fortunes.  Ashta aiswaryam.

Mooladharam - Prithivi - earth;
Manipoorakam - Jalam, water;
Svadhistanam - Agni, Fire;
Anahata - Air, Vayu;
Visuddhi - Akasa, the Space.
Ajna - mind;

After this comes Sahasrara on the crown, where on a thousand
petalled lotus, Sri Lalita Tripura Sundari is sporting with Sadasiva.

Arunachala Siva. 
Title: Ananda Lahari
Post by: silentgreen on November 16, 2010, 07:41:33 AM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

प्रपञ्चं सिञ्चन्ती पुनरपि रसाम्नायमहसा ।
अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयं
स्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि ॥१०॥

Sudhaa-dhaaraa-saaraish-caranna-yugalaantar-vigalitaih Sin.cantii Punarapi Rasaamnaaya-mahasaa |
Avaapya Svaam Bhuumim Bhujaga-nibham-adhyusstta-valayam
Svam-aatmaanam Krtvaa Svapissi Kulakunndde Kuharinni ||10||

Using the nectar that flows in between your feet,
To drench all the nerves of the body,
And descending from the moon with nectar like rays,
Reaching back to your place,
And coiling your body in to a ring like serpant,
You sleep in the Kula Kunda with a hole in the middle.


चतुर्भिः श्रीकण्ठैः शिवयुवतिभिः पञ्चभिरपि
प्रभिन्नाभिः शंभोर्नवभिरपि मुलप्रकृतिभिः ।
त्रिरेखाभिः सार्धं तव शरणकोणाः परिणताः ॥११॥

Caturbhih Shriikanntthaih Shiva-yuvatibhih Pan.cabhir-api
Prabhinnaa-bhih Shambhor-navabhir-api Mula-prakrtibhih |
Tri-rekhaabhih Saardham Tava Sharanna-konnaah Parinnataah ||11||

With four wheels of our Lord Shiva,
And with five different wheels of you, my mother,
Which are the real basis of this world,
Your house of the holy wheel,
Has four different parts,
Of eight and sixteen petals,
Three different circles,
And three different lines,
Making a total of forty four angles


त्वदीयं सौन्दर्यं तुहिनगिरिकन्ये तुलयितुं
कवीन्द्राः कल्पन्ते कथमपि विरिञ्चिप्रभृतयः ।
यदालोक्यौत्सुक्यादमरललना यान्ति मनसा
तपोभिर्दुष्प्रापामपि गिरिशसायुज्यपदवीम् ॥१२॥

Tvadiiyam Saundaryam Tuhina-giri-kanye Tulayitum
Kaviindraah Kalpante Katham-api |
Yadaalokyautsukyaad-amara-lalanaa Yaanti Manasaa
Tapobhir-dusspraapaam-api Girisha-saayujya-padaviim ||12||

Oh, daughter of ice mountain,
Even the creator who leads,
An array of great poets,
Fails to describe your sublime beauty.
The heavenly maidens pretty,
With a wish to see your pristine loveliness,
Try to see you through the eyes your Lord, the great Shiva,
And do penance to him and reach him through their mind.


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 16, 2010, 09:07:03 AM

Verse 11 of Sri Soundarya Lahari describes Sri Chakram.   Sri
Chakram is Sakti's Yantra rupam, yantra form.  There are 43 angles
and taking the bhindu - dot also as an angle, the total is 44 angles.

Majja [cholesterol], semen, breath, and jiva are the four Siva tattvas. The skin, blood, flesh, brain, and bones are Sakti tattvas. 

In the universe, the five elements are Sakti tattvam.  Maya, suddha
vidya, Maheswaran and Sadasivan are the four Siva tattvams.

All these tattvas and the inner meanings of the angles should be
learned through a proper Guru for upasana purpose.

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on November 17, 2010, 07:37:26 AM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

नरं वर्षीयांसं नयनविरसं नर्मसु जडं
तवापाङ्गालोके पतितमनुधावन्ति शतशः ।
गलद्वेणीबन्धाः कुचकलशविस्रस्तसिचया
हठात् त्रुट्यत्काञ्चयो विगलितदुकूला युवतयः ।१३॥

Naram Varssiiyaamsam Nayanavirasam Narmasu Jaddam
Tavaa-paanggaa-loke Patita-manudhaavanti Shatashah |
Gala-dvennii-bandhaah Kuca-kalasha-visrasta-sicayaa
Hatthaat Truttyat-kaan.cayo Vigalita-dukuulaa Yuva-tayah |13||

With disheveled hair,
With upper cloths slipping from their busts,
With the lock of the golden belt getting open due to the haste,
And with saris slipping away from their shoulders,
Hundreds of young lasses,
Run after the men,
Who get your sidelong glance,
Even though they are very old,
Bad looking and not interested in love sports.


क्षितौ षट्पञ्चाशत् द्विसमधिकपञ्चाशदुदके
हुताशे द्वाषष्टिश्चतुरधिकपञ्चाशदनिले ।
दिवि द्विः षटत्रिंशन्मनसि च चतुः षष्टिरिति ये
मयूस्वास्तेषामप्यूपरि तव पादाम्बुजयूगम् ॥१४॥

Kssitau Ssatt-pan.caashat Dvi-samadhika-pan.caashadudake
Hutaashe Dvaa-ssassttish-catur-adhikapan.caashad-anile |
Divi Dvih Ssattatrimshan-manasi Ca Catuh Ssassttiriti Ye
Mayuusvaastessaam-apyuupari Tava Paadaambuja-yuugam ||14||

Your two holy feet are far above,
The fifty six rays of the essence of earth of Mooladhara,
The fifty two rays of the essence of water of Mani pooraka,
The sixty two rays of the essence of fire of Swadhishtana,
The fifty four rays of the essence of air of Anahatha,
The seventy two rays of the essence of ether of Visuddhi,
And the sixty four rays of the essence of mind of Agna chakra.


शरज्जयोत्स्नाशुभ्रं शशियुतजटाजूटमुकुटां
वरत्रासत्राणस्फटिक घुटिकापुस्तककराम् ।
सकृन्नत्वा न त्वां कथमिव सतां सनिदघते
मधुक्षीरद्राक्षामधुरिमधुरीणा भणितयः ॥१५॥

Sharaj-jayotsnaa-shubhram Shashi-yuta-jattaa-juutta-mukuttaam
Vara-traasa-traanna-sphattika Ghuttikaa-pustaka-karaam |
Sakrn-na-tvaa Na Tvaam Kathamiva Sataam Sanidaghate
Madhu-kssiira-draakssaa-madhurima-dhuriinnaa Bhannitayah ||15||

Sweetest words rivaling the honey, milk and grapes,
Can only Come to the thoughts of the devotee,
Who once meditates on your face,
Which is like the white autumn moon,
On your head with a crown with the crescent moon and flowing hair,
And hands that shower boons and give protection,
Which hold the crystal chain of beads and books.


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 17, 2010, 12:56:33 PM

Dear silentgreen,

The Verse 13 starting as "Naram varshiyamsam" has got a deeper
meaning.  Apparently it looks as if a person, who gets the glance
of Mother, however old and not at all handsome, will have the women chasing after him, with their blouses loosening, and golden waist belt giving way, to have their sensual desire fulfilled with him.  But the truth is one who has got the glances of Mother, will conquer all lust for women.  The paribhasha is that he gets all the powers of a woman, like patience, memory, lion-heartedness, sharp intellect, and golden speeches like Saraswati, etc.,

It is something like what Gita says in 2.70:

One who is steadfast in his mind, like the mid-ocean, he will have,
all desires fulfilled on their own without any effort, like the rivers merging with the ocean.  But one who highly desirous and chase the fulfillment of desires, will not have his desires fulfilled, with his
'doership' and 'enjoyership'.

Sivananda Lahari, Verse 46 says:  "O you play with the women that represent devotion, and achieve your goals with Siva."

Sivananda Lahari Verse 64 says:  "O Siva, when your devotee is seen, the woman called liberation embraces him.  What else has he to achieve in this world?"   

Kanchi Kamakoti Maha Swami, Sri Chandrasekara Saraswati had said:  "When a person gets Mother's kind glance, he will have
samabhava, and he will see all things in this world with samabhava.
Even those beings and things that normally produce desire, will
return with defeat with such a person, because for him, every object and every being is Mother."

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on November 18, 2010, 11:34:16 AM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

कवीन्द्राणां चेतः कमलवनबालातपरूचिं
भजन्ते ये सन्तः कतिचिदरूणामेव भवतीम्
गभीराभिर्वाग्भिर्विदधति सतामरञ्जनममी ॥१६॥

Kaviindraannaam Cetah Kamala-vana-baalaatapa-ruucim
Bhajante Ye Santah Katicid-aruunnaameva Bhavatiim
Gabhiiraabhir-vaagbhir-vidadhati Sataama-ran.janamamii ||16||

She who is the purple luster of the dawn,
To the lotus forest like mind,
Of the kings of poets of the world,
And thus called Aruna-the purple coloured one,
Creates happiness in the mind of the holy,
With tender passionate wave of words,
(Of Sarswathi the darling of Brahma)
Which are royal and youthful.


सवित्रीभिर्वाचां शशिमणिशिलाभङ्गरुचिभिः
वशिन्याद्याभिस्त्वां सह जननि संचिन्तयति यः ।
स कर्ता काव्यानां भवति महतां भङ्गिरुचिभिः
वचोभिर्वाग्देवीवदनकमलामोदमधुरैः ॥१७॥

Savitriibhi-rvaacaam Shashi-manni-shilaabhangga-rucibhih
Vashinyaadyaabhis-tvaam Saha Janani Samcintayati Yah |
Sa Kartaa Kaavyaanaam Bhavati Mahataam Bhanggi-rucibhih
Vacobhir-vaagdevii-vadana-kamalaamoda-madhuraih ||17||

Oh, mother holy,
He who worships you,
Along with the goddess like Vasini,
Who are the prime source of words,
And you who are having the great luster,
Got by breaking the moon stone,
Becomes the author of great epics,
Which shine like those written by great ones,
And which have the sweet scent
Of the face of the goddess of knowledge.


तनुच्छायाभिस्ते तरुणतरणिश्रीसरणिभिर्दिवं
सर्वामुर्वीमरुणिमनिमग्णां स्मरति यः ।
भवन्त्यस्य त्रस्यद्वनहरिणशालीननयनाः
सहोर्वश्या वश्याः कति कति न गीर्वाणगणिकाः ॥१८॥

Tanucchaayaabhis-te Tarunna-taranni-shrii-sarannibhir-
divam Sarvaam-urviim-arunnimani-magnnaam Smarati Yah |
Bhavanty-asya Trasyad-vana-harinna-shaaliina-nayanaah
Sahorvashyaa Vashyaah Kati Kati Na Giirvaanna-gannikaah ||18||

He who meditates on,
The luster of your beautiful body,
Which is blessed by the rising sun,
And which dissolves the sky and the world,
In light purple hue,
Makes celestial damsels like Uravasi and others,
Who have eyes like the wild startled deer,
Follow him like slaves.


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 18, 2010, 12:13:39 PM

Dear silentgreen,

Verse 16 of Sri Soundarya Lahari:

Kaveendhranam chetha.....

Here the meditation of Mother in Heart as rising sun [Aruna]
with blood red color, is described.  Here she is having eight hands with eight things:  Pasam, javelin, sugarcane bow, flower arrows, book, crystal beads, abhya kara [protecting hand] and vara kara [boon conferring hand].  She is having three eyes like Siva.  Here she is meditated as Sarasvati or vak-devata - goddess of learning and speech.

Those who meditate on Mother in this form, will have poetic talents
of srunga-rasa [the tinge of love]. 

Mahakavi Kalidasa is an example for such meditators.  Once Bhoja Raja said a line of poem:

Kusume kusumothpatti: srooyathe nasa dhruchyate |

"In the flower, it is heard that a flower is born but it is not seen...."       

Mahakavi Kalidasa immediately completed the line, by looking
at a dancing girl in the court:

Bhale dhava mukamboje dhrushtam indeevaradhvayam  ||

O young girl, one seeing your lotus face, I see two neelothpalam [a
blue colored flower]

That is, on her lotus-like face, there are two blue eyes!

The king and the courtiers became speechless.  Such love poems
will come in full spontaneity, only for meditators of Mother in
the Aruna Swarupam.

Arunachala Siva. 
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on November 19, 2010, 08:59:43 AM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

मुखं बिन्दुं कृत्वा कुचयुगमधस्तस्य तदधो
हरार्धं ध्यायेध्योहरमहिषि ते मन्मथकलाम् ।
स सद्यः संक्षोभं नयति वनिता इत्यतिलधु
त्रिलोकीमप्याशु भ्रमयति रविन्दुस्तनयुगाम् ॥१९॥

Mukham Bindum Krtvaa Kuca-yugam-adhas-tasya Tad-adho
Haraardham Dhyaayedh-yo-haramahissi Te Manmatha-kalaam |
Sa Sadyah Samkssobham Nayati Vanitaa Ityatiladhu
Trilokiim-apyaashu Bhramayati Ravindu-stana-yugaam ||19||

Hey, Mother who is Goddess of all universe,
He who meditates on you,
As the crescent of love of our lord great,
On the dot of the holy wheel,
Your two busts just below,
And you as the half of Shiva, our lord,
Not only Creates waves of emotion in ladies,
But charms the world, which has moon and sun as busts.


किरन्तीमङ्गेभ्यः किरणानिकुरम्बामृतरसं
हृदि त्वामाधत्ते हिमकरशिलामूर्तिमिव यः ।
स सर्पणां दर्पं शमयति शकुन्ताधिप इव
ज्वरप्लुष्तान् दृष्टया सुखयति सुधाधारसिरया ॥२०॥

Kirantiim-anggebhyah Kirannaa-nikurambaamrta-rasam
Hrdi Tvaamaadhatte Hima-kara-shilaamuurtim-iva Yah |
Sa Sarpannaam Darpam Shamayati Shakuntaadhipa Iva
Jvara-plusstaan Drssttayaa Sukhayati Sudhaadhaara-sirayaa ||20||

He who meditates in his mind,
On you who showers nectar from all your limbs,
And in the form which resembles,
The statue carved out of moonstone,
Can with a single stare,
Put an end to the pride of snakes,
And with his nectar like vision,
Cure those afflicted by fever.


तटिल्लेखातन्वीं तपनशशिवैश्वानरमयिं
निषण्णां षण्णामप्युपरि कमलानां तव कलाम् ।
महापद्माटव्यां मृदितमलमायेन मनसा
महान्तः पश्यन्तो दधति परमाह्लादलहरीम् ॥२१॥

Tattil-lekhaa-tanviim Tapana-shashi-vaishvaanara-mayim
Nissannnnaam Ssannnnaamapyupari Kamalaanaam Tava Kalaam |
Mahaa-padmaattavyaam Mrdita-mala-maayena Manasaa
Mahaantah Pashyanto Dadhati Paramaahlaada-lahariim ||21||

Those souls great,
Who have removed all the dirt from the mind,
And meditate on you within their mind,
Who is of the form of sun and moon,
And living in the forest of lotus,
And also above the six wheels of lotus,
Enjoy waves after waves,
Of happiness supreme.


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 19, 2010, 09:50:39 AM

Dear silentgreen,

Verse 20, Kirantim angebya.....

This describes Mother having a form of a doll made of the cool
rays of Moon.  She is, like moon, shedding  cool necatarine
rays, from all the features of her form, face, the limbs, the lotus
like feet, and particularly the eyes.  One who meditates on this
form of Mother, acquires the power to like garuda [vulture] to control the poisonous serpents.  His mere look will remove the fever of others who have burning sensation. 

This verse is recommended for chanting for one's own cure from
fever and stings of poisonous creatures like snakes. 

The form meditated here is called Amruteswari.  The chanting of this verse removes all poisons from one's body.  One who meditates on this form with chanting of the sloka acquires powers mentioned
above.  Mother in the form of Amruteswari, is said to be rowing on
a boat on the nectarine ocean that surrounds her house Chintamani,
and takes the devotees to the shore, that is her home. 

Sri Tethiyur Subramanya Sastri says in his commentary:

When Mahavishnu was present during the churning of the milk- ocean and when the halakala poison came up, he is said to have prayed to Mother in the form of Amruteswari.  Amruteswari is also called Tara in tantra sastra. 

Sri Sastri says:  When a Devi Upasaka chants this sloka, meditating on Amruteswari, with due body and mental purity and sitting near the person who is suffering from high fever and or, sting of poisonous creature, either 16 times or even more and give vibhuti or some spoons of water [empowered my this mantra], such person will get cure from such ailments.

Arunachala Siva.             
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on November 22, 2010, 03:21:29 PM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

भवानि त्वं दासे मयि वितर दृष्टिं सकरुणामिति
स्तोतुं वाञ्छन कथयति भवानि त्वमिति यः ।
तदैव त्वं तस्मै दिशसि निजसायुज्यपदवीं
मुकुन्दब्रह्मेन्द्रस्फुटमुकुटनीराजितपदाम् ॥२२॥

Bhavaani Tvam Daase Mayi Vitara Drssttim Sakarunnaam-iti
Stotum Vaan.chana Kathayati Bhavaani Tvam-iti Yah |
Tadaiva Tvam Tasmai Dishasi Nija-saayujya-padaviim
Mukunda-brahmendra-sphutta-mukutta-niiraajita-padaam ||22||

If any one has wish in his mind to pray,
You, Bhavani, my mother,
Please shower on me, a part of your merciful look,
Even before he says, You Bhavani,
You my goddess,
Would give to him the water,
Falling from the crowns,
Of Vishnu, Rudra and Brahma,
At your feet,
And grant him, the eternal life in your world.


त्वया हृत्वा वामं वपुरपरितृप्तेन मनसा
शरीरार्धं शंभोरपरमपि शङ्के हृतमभूत् ।
यदेतत् त्वद्रूपं सकलमरुणाभं त्रिनयन
कुचाभ्यामानम्रं कुटिलशशिचूडालमुकुटम् ॥२३॥

Tvayaa Hrtvaa Vaamam Vapuraparitrptena Manasaa
Shariiraardham Shambhor-aparam-api Shangke Hrtam-abhuut |
Yad-etat Tvadruupam Sakalam-arunnaabham Trinayana
Kucaabhyaam-aanamram Kuttila-shashi-cuuddaala-mukuttam ||23||

Your form in my mind,
Is the colour of red of the rising sun,
Is adorned with three eyes,
Has two heavy busts,
Is slightly bent,
And wears a crown with the crescent moon,
And hence arises a doubt in me,
That you were not satisfied,
By half the body of Shambu that he gave,
And occupied all his body.


जगत्सुते धाता हरिरवति रुद्रः क्षपयते
तिरस्कुर्वन्नेतत्स्वमपि वपुरीशस्तिरयति ।
सदापूर्वः सर्वं तदिदमनुगृह्णाति च
शिवस्तवाज्ञामालम्व्य क्षणचलितयोर्भ्रूलतिकयोः ॥२४॥

Jagat-sute Dhaataa Harir-avati Rudrah Kssapayate
Tiraskurvann-etat-svam-api Vapuriishas-tirayati |
Sadaa-puurvah Sarvam Tad-idam-anugrhnnaati Ca
Shivas-tavaajnyaam-aalamvya Kssanna-calitayor-bhruu-latikayoh ||24||

Brahma creates the world,
Vishnu looks after it,
Shiva destroys it,
Easwara makes them disappear,
And also disappears himself,
And Sadashiva blesses them all,
By your order given to him,
By a momentary move of your eyebrows.


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 23, 2010, 08:46:06 AM

Dear silentgreen,

Verse 22 is another excellent verse.  It describes the indescribably
sublime benefits of praying to Mother Kamakshi.  Her another name
is Bhavani, the consort of Bhavan, Sadasivan.  If a devotee requests
her:  "I am your slave.  Please shower your graceful look upon me!",
he will get all benefits.  But even that is not necessary.  If a devotee says, "Bhavani, You..."  that is more than adequate.  "Bhavani tvam", "Bhavaani, You!" is sufficient to bring about to the devotee, sublime benefits of Siva-Sakti Sayujam {being one with Siva-Sakti}.  And Vishnu, Brahma and Indra will [as he is Siva-
Sakti], shall prostrate before such a devotee, and their shining
gem studded head gears, shall touch his feet and the effulgence
from the gems appears as if showing camphor-arti to his feet!   

Sri Anna Subrahmanya Iyer here says:  Though the words Bhavani tvam! have been used by a devotee as an inviting [Sakti] phrase,
even Bhavani is taken as a verb, then the phrase would mean,
"I am Bhavani!" or "I am You."   In other words, it would mean
"I am That"  {Brahmaivahasmi}, a Maha vakya prayogam.  He
becomes enlightened and shall attain liberation, though he is
still in body [Sahaja Samadhi].

To attain Mother Kamakshi's grace, it is sufficient if one calls her
with love and devotion.  Elaborate puja, japam, homam are not
necessary.  Her benign look shall confer all benefits including
the state of liberation, while in body.

Sri Abhirami Bhattar says in one of his songs of Abhirami Andati:

"[There is no need for elaborate puja, homam and japam.]  I should
remain alone and meditate on your form, where you are wearing
a blood red silk sari, around your slender waist.  I should meditate on your large breasts.  I should meditate on your pearl necklace.
I should meditate your jet black locks of hair where white fragrant jasmine, adds to your beauty.  And then your three eyes.   There is
no better or equivalent tapas than this."

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on November 23, 2010, 01:24:31 PM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

त्रयाणं देवानां त्रिगुणजनितानां तव शिवे
भवेत् पूजा पूजा तव चरणयोर्या विरचिता ।
तथा हि त्वत्पादोद्वहनमणिपीठस्य निकटे
स्थिता ह्येते शश्वन्मुकुलितकरोत्तंसमुकुटाः ॥२५॥

Trayaannam Devaanaam Tri-gunna-janitaanaam Tava Shive
Bhavet Puujaa Puujaa Tava Carannayor-yaa Viracitaa |
Tathaa Hi Tvat-paadodvahana-manni-piitthasya Nikatte
Sthitaa Hyete Shashvan-mukulita-karottamsa-mukuttaah ||25||

Consort of Shiva,
The worship done at the base of your feet,
Is the worship done to the holy Trinity,
Born based on your trine properties.
This is so true, oh mother,
Because don’t the trinity,
Always stand with folded hands,
Kept on their crown
Near the jeweled plank,
Which carries thine feet.


विरिञ्चिः पञ्चत्वं व्रजति हरिराप्नोति विरोतिं
विनाशं कीनाशो भजति धनदो याति निधनम् ।
वितन्द्री माहेन्द्री विततिरपि संमीलति दिशां
महासंहारेऽस्मिन् विलसति सति त्वत्पतिरसौ ॥२६॥

Virin.cih Pan.catvam Vrajati Harir-aapnoti Virotim
Vinaasham Kiinaasho Bhajati Dhanado Yaati Nidhanam |
Vitandrii Maahendrii Vitatirapi Sammiilati Dishaam
Mahaa-samhaare-smin Vilasati Sati Tvat-patir-asau ||26||

The creator reaches the dissolution,
The Vishnu attains death,
The god of death even dies,
Kubera the lord of wealth expires,
The Indras close their eyes one after one,
And attain the wake less sleep,
During the final deluge,
But you my chaste mother,
Play with your consort the Sadashiva.

(In some translations it is said that Vishnu retires)


जपो जल्पः शिल्पं सकलमपि मुद्राविरचनं
गतिः प्रादक्षिण्य क्रमणमशनाद्याहुतिविधिः ।
प्रणामः संवेशः सुखमखिलमात्मार्पणदृश
सपर्यापर्यायस्तव भवतु यन्मे विलसितम् ॥२७॥

Japo Jalpah Shilpam Sakalamapi Mudraa-viracanam
Gatih Praadakssinnya Kramannam-ashanaadyaahuti-vidhih |
Prannaamah Samveshah Sukham-akhilam-aatmaarpanna-drsha
Saparyaa-paryaayas-tava Bhavatu Yanme Vilasitam ||27||

Let the mutterings that I do,
With the sacrifice in my soul.
Become chanting of your name,
Let all my movements become thine Mudhras,
Let my travel become perambulations around thee,
Let the act of eating and drinking become fire sacrifice to thee,
Let my act of sleeping becomes salutations to you,
And let all actions of pleasure of mine,
Become parts of thine worship.


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 23, 2010, 02:14:46 PM

Verse 26 of Sri Soundarya Lahari is another interesting verse.
This is chanted by a sadhak for destruction of evils both within
and without.  What is described as happening in Andam [universe]
also means what is happening in Pindam [inside the human body].

During the great dissolution, starting from Prithvi, all tattvas [principles] get dissolved one by one.  During that great dissolution,
only Sakti remains with her consort Siva.  Siva is dancing rudra
tandava [the Cosmic Dissolution Dance] and Parasakti will be playing with him.  This is from the point of view of Sakta principle and Saiva Siddhantam.  Saint Manikkavachagar says that many
Brahmas and Vishnus have died and you [Siva] are the only
remaining principle. In Atma Vichara advaita margam, when the
ego subsides the world disappears.  Then all that remain is only
Brahma swarupam.     

Sri Anna Subrahmanya Iyer says in his commentary that:

Brahma gets separated into five principles i.e dies.  [panchatvam].
Vishnu also meets his end, [virathim aapnoti].  It may mean his death and or his yoga nidra.
Yama finds his end,[nasam]  Kuberan dies, [nidhanam]/  All Indras close their eyes, one after another, [vidhanthri].     

Sri Lalita Sahasranamam says:

Maheswara Maha Kalpa Maha Tandava Saakshini.

The sloka says:  Mahasamhare, Sati asow tvat pati viharathi...
Sati [Uma] sports with her consort, Sadasiva.

Arunachala Siva.
Title: Ananda Lahari
Post by: silentgreen on November 24, 2010, 10:57:16 AM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

सुधामप्यास्वाद्य प्रतिभयजरामृत्युहरणीं
विपद्यन्ते विश्वे विधिशतमखाद्या दिविषदः ।
करालं यत् क्ष्वेलं कबलितवतः कालकलना
न शंभोस्तन्मूलं जननि तव ताटङ्कमहिमा ॥२८॥

Sudhaam-apy-aasvaadya Pratibhaya-jaraa-mrtyu-haranniim
Vipadyante Vishve Vidhi-shatamakhaadyaa Divissadah |
Karaalam Yat Kssvelam Kabalitavatah Kaala-kalanaa
Na Shambhos-tan-muulam Janani Tava Taattangka-mahimaa ||28||

Oh, mother mine,
Gods like Indra and brahma,
Who have drunk deep the nectar divine,
Which removes the cruel aging and death,
Do die and disappear.
But Shambu thy consort,
Who swallowed poison that is potent,
Does never die,
Because of the greatness,
Of thine ear studs.


किरीटं वैरिञ्चं परिहर पुरः कैटभभिदः
कठोरे कोटीरे स्खलसि जहि जम्भारिमकुटम् ।
प्रणम्रेष्वेतेषु प्रसभमुपयातस्य भवनं
भवस्याभ्युत्थाने तव परिजनोक्तिर्विजयते ॥२९॥

Kiriittam Parihara Purah Kaittabha-bhidah
Katthore Kottiire Skhalasi Jahi Jambhaari-makuttam |
Prannamressvetessu Prasabham-upayaatasya Bhavanam
Bhavasyaabhyutthaane Tava Parijanoktir-vijayate ||29||

Yours escorts divine,
Shout with concern at thee.
Avoid the crown of Brahma,
You may hit your feet,
At the hard crown of Vishnu,
Who killed the ogre Kaidaba,
Avoid the crown of Indra,
When you get up and rush in a hurry,
To receive thine lord who comes to your place.


स्वदेहोद्भुताभिर्घृणिभि रणिमाद्याभिरभितो
निषेव्ये नित्ये त्व महमिति सदा भावयति यः ।
किमाश्चर्यं तस्य त्रिनयन समृद्धिं तृणयतो
महासंवतर्ग्निर्विरचयति नीराजनविधिम् ॥३०॥

Nissevaye Nitye Tvam-aham-iti Sadaa Bhaavayati Yah |
Kim-aashcaryam Tasya Tri-nayana Samrddhim Trnnayato
Mahaa-samvatargnir-viracayati Niiraajana-vidhim ||30||

It is not surprising to know, Oh mother,
Who does not have birth and death,
And who is most suitable to be served,
That the destroying fire of the deluge,
Shows prayerful harathi to the one.
Who considers you,
(Who is of the form of rays,
And is surrounded on all four sides,
By the angels of power called Anima,)
As his soul always,
And who considers the wealth of the three eyed God,
As worthless and as equal to dried grass.


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on November 24, 2010, 12:55:22 PM

Dear silentgreen,

Verse 28 of Sri Soundarya Lahari:

Sudhamapyaaswaathya pratibhaya jaramrutyu- hariNee....

This sloka describes the greatness of Mother Kamakshi's thatanga,
the ear studs.  Both Siva and Sakti wear ear-ornaments.  What
is worn by Siva is called Kuzhai in Tamizh.  Kuzhai is like a fish
and it is worn through a bore in the earlobe.  Thatanga or earstud
is worn by Sakti again through a bore in the earlobe, but it is like
a small disc studded with rubies or diamond.  Women wearing
earstuds is said to ensure longevity for her husband.  This thatanga is playing a major role in Saint Abhirami Bhattar's life.  When on
a new moon day, when he was meditating on Abhirami, the goddess, he was inward looking enjoying the beauty of Mother
within.  When Serfoji Maharaja who was ruling Thanjavur areas,
came to the temple, the saint did not even care to stand up.
He was simply sitting with his back resting on a pillar.  The angry king asked other priests: Is he mad? The jealous priests replied:
No, Sir, he is not mad.  But he does not care for others nor remember even the surroundings in a state of madness.  Then
the king asked:  Bhattar!  "What day is today?"  Bhattar who
was enjoying the bliss of Abhirami answered:  It is a full moon day!  The king doubly got angry and said:  Is it so?  You should me the rising moon this evening or you will be killed.  He ordered
the soldiers to tie up the saint on a pot that was there over 99 other pots which were all tied.  The King said:  You cut off one pot after another from this early evening.  Underneath there was a big fire burning in a pit.  The poor saint, what will he do?  Abhirami is his only support.  He started singing the famous Abhirami Andati. When he came to Verse 74, Abhirami threw one of her studs on the sky and the full moon appeared!

Thus thatanga upasana will not only help Siva in having immortality and also help devotees from danger of senility and immanent death.

Sri Lakshmitarar says in his commentary:

Thatangasya karNabharasys saamarthyam; Thatang-chyaavatham kaalasya naasti, kaalotpatti. stithi-layanaam; Thatangaiha niyathvaadhiti devya; paadivrathya mahima sarvadhisayee ithi:

Thtanga represents Time. It closes the concept of Time, by dissolution; again forms the worlds; takes care of it and the jivas; Thatanga is the most sublime auspicious symbol.

Sri Rudram says:  O Paramasiva!  You concorporate body is occupied by Sakti. And she is the medicine for the whole world.  Even to you, O Rudra, she is the medicine.  That is why, you are immortal even after taking halahala poison.

The gods like Indra, Brahma have died in spite of taking nectar from the milky ocean. But you consumed poison but are immortal.  It is all due to Mother's thatanga.

The sun and the moon represent time. They consume the jivas, as the days go by.  But for Mother, they are subservient and they adorn her ears as studs. 

Sooryachandrou sthanow devyas thaveva nayane smruthou | Ubou thatangaugaLam ithye sha vaidhiki sruti ||

The thatanga of Mother is another symbol of Sri Chakram.  That is why Sri Chakra puja is also recommended for married women, to ensure longevity for their husbands. [Thethiyur Subrahmanya Sastrigal]. 

Sri Aruna Modhini says:

For the same reason, married girls should never be without the auspicious earstuds.                   

This sloka should be chanted after due initiation by a competent guru, to ensure against poison including snake bites.  It is also
recommended for untimely death.

Arunachala Siva.
Title: Ananda Lahari
Post by: silentgreen on December 06, 2010, 01:33:17 PM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

चतुः षष्ट्या तन्त्रैः सकलंतिसंधाय भुवनं
स्थितस्तत्तत्सिद्धिप्रसभव परतन्त्रः पशुपतिः ।
पुनस्त्वन्निर्बन्धादखिलपुरुषार्थैकघटनास्वतन्त्रं ते तन्त्रं क्षितितलमवातीतरदिदम् ॥३१॥

Catuh Ssassttyaa Tantraih Sakalam-atisamdhaaya Bhuvanam
Sthitas-tat-tat-siddhi-prasabhava Para-tantrah Pashupatih |
Punas-tvan-nirbandhaad-akhila-purussaarth-aika-ghattanaa-svatantram Te Tantram Kssiti-talam-avaatiitarad-idam ||31||

The Lord of all souls, Pasupathi,
Did create the sixty four thanthras,
Each leading to only one desired power,
And started his relaxation.
But you goaded him mother,
To create in this mortal world.
Your tantra called Sri Vidya.
Which grants the devotee,
All powers that give powers,
Over all the states in life.


शिवः शक्तिः कामः क्षितिरथ रविः शीतकिरणः
स्मरो हंसः शक्रस्तदनु च परामारहरयः ।
अमी हृल्लेखाभिस्तिसृभिरवसानेषु घटिता
भजन्ते वर्णास्ते तव जननि नामावयवताम् ॥३२॥

Shivah Shaktih Kaamah Kssitir-atha Ravih Shiitakirannah
Smaro Hamsah Shakras-tadanu Ca Paraa-maara-harayah |
Amii Hrllekhaabhis-tisrbhir-avasaanessu Ghattitaa
Bhajante Varnnaas-te Tava Janani Naamaavayavataam ||32||

She who is mother of us all,
The seed letter ka of my lord Shiva,
The seed letter a of goddess Shakthi,
The seed letter ee of the god of love,
The seed letter la of earth,
The seed letter ha of the sun god,
The seed letter sa of the moon with cool rays,
The seed letter ka of again the god of love,
The seed letter ha of the sky,
The seed letter la of Indra, the king of devas,
The seed letter sa of Para,
The seed letter ka of the God of love,
The seed letter la of the Lord Vishnu,
Along with your seed letters Hrim,
Which joins at the end of each of the three holy wheels,
Become the holy word to worship you.

[This stanza gives indirectly the most holy Pancha dasakshari manthra which consists of three parts viz., ka-aa-ee-la-hrim at the end of Vagbhava koota, ha-sa-ka-ha-la-hrin at the end of kama raja koota and sa-ka-la-hrim at the end of Shakthi koota.These parts are respectively called Vahni kundalini, Surya Kundalini and Soma kundalini.]


स्मरं योनिं लक्ष्मीं त्रितयमिदमाद्धे तव मनोर्निघायैके
नित्ये निरवधिमहाभोगरसिकाः ।
भजन्ति त्वां चिन्तामणिगुणनिबद्धाक्षवलयाः
शिवाग्नौ जुह्वन्तः सुरभिघृतधाराहुतिशतैः ॥३३॥

Smaram Yonim Lakssmiim Tritayam-idam-aaddhe Tava Manor-nighaayaike
Nitye Niravadhi-mahaa-bhoga-rasikaah |
Bhajanti Tvaam Cintaamanni-gunna-nibaddhaakssa-valayaah
Shivaagnau Juhvantah Surabhi-ghrta-dhaaraa-huti-shataih ||33||

Oh, mother who is ever present,
Those who realize the essence,
Of the limitless pleasure of the soul you give,
And who add the seed letter Iim of the god of love,
The seed letter Hrim of the goddess Bhuavaneswaree,
And the seed letter Srim of the goddess Lakshmi,
Which are the three letter triad,
Wear the garland of the gem of thoughts,
And offer oblations to the fire in triangle of Shiva,
With the pure scented ghee of the holy cow, Kamadhenu,
Several times and worship you.

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on December 06, 2010, 02:12:20 PM

Dear silentgreen,

The verses posted by you in this post are the most important ones.
Verse 31 speaks about the sixty four tantras and Verse 32 speaks
of Sri Vidya Tantram. 

The Sri Vidya Tantram are under what is called Samayacharam. The one which can be practised by anyone who knows Vedas.  These a
are authored by Vasishtar, Sanakar, Sukar, Sanandhanar and Sanatkumarar.  These together are called Subhakama Panchakam.

The 64 tantras mentioned in Verse 31, are called Kaula Margam.
In the treatise Chandrakala Vidhyashtakam there are other eight tantras and these are called Misra Margam.    These tantras are said to confer siddhic powers.  Sri Vidya Tantram is said to confer all the 4 purusharthas, viz., dharma, artha, kama and moksha.

The 64 tantras come under:

Mahamaya Sambaram  - 8
Yogini Jala Sambaram - 8
Bhairava Tantram - 8
Bahurupa Tantram - 8
YamaLa Tantram - 8
Chandra Jnanam - 8
Malini Tantram - 8
Mahasammohanam - 8

These speak about siddhic powers comprising of vasyam [attracting others], agarshanam [again magnetic power of attraction of objects], mohanam [getting others deluded], uchatanam [by pronouncing, the siddhis are obtained.         

Verse 32 speaks only about Sri Vidya Tantram, as elucidated
by both Lobamudra and Dhurvasa.  Sri Panchadasakshari - 15
lettered mantra is the most sublime.   This should be learnt only
through a competent Guru.

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on December 07, 2010, 12:57:41 PM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

शरीरं त्वं शंभोः शशिमिहिरवक्षोरुहयुगं
तवात्मानं मन्ये भगवति नवात्मानमनघम् ।
अतः शेषः शेषीत्ययमुभयसाधारणतया
स्थितः संबन्धो वां समरसपरानन्दपरयोः ॥३४॥

Shariiram Tvam Shambhoh Shashi-mihira-vakssoruha-yugam
Tavaatmaanam Manye Bhagavati Navaatmaanam-anagham |
Atah Shessah Shessiity-ayam-ubhaya-saadhaarannatayaa
Sthitah Sambandho Vaam Samarasa-paraananda-parayoh ||34||

Oh goddess supreme,
I always see in my minds eye,
That your body with sun and moon,
As busts is the body of Shiva,
And his peerless body with nine surrounding motes,
Is your body, my goddess.
And so the relation of, that which has,
And he who has,
Becomes the one perfect relation of happiness,
And becomes equal in each of you.


मनस्वं व्योम त्वं मरुदसि मरुत्सारथिरसि
त्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम् ।
त्वमेव स्वात्मानं परिणमयितुं विश्ववपुषा
चिदानन्दाकारं शिवयुवति भावेन बिभृषे ॥३५॥

Manasvam Vyoma Tvam Marud-asi Marut-saarathir-asi
Tvam-aapas-tvam Bhuumis-tvayi Parinnataayaam Na Hi Param |
Tvam-eva Svaatmaanam Parinnamayitum Vishva-vapussaa
Cidaanandaakaaram Shiva-yuvati Bhaavena Bibhrsse ||35||

Mind you are, Ether you are,
Air you are, Fire you are,
Water you are, Earth you are,
And you are the universe, mother,
There is nothing except you in the world,
But to make believe your form as the universe,
You take the role of wife of Shiva,
And appear before us in the form of ethereal happiness.


तवाज्ञाचक्रस्थं तपनशशिकोटिद्युतिधरं
परं शंभुं वन्दे परिमिलितपार्श्वं परचिता ।
यमाराध्यन् भक्त्या रविशशिशुचीनामविषये
निरालोके लोके निवसति हि भालोकभवने ॥३६॥

Tavaajnyaa-cakrastham Tapana-shashi-kotti-dyutidharam
Param Shambhum Vande Parimilita-paarshvam Paracitaa |
Yam-aaraadhyan Bhaktyaa Ravi-shashi-shuciinaam-avissaye
Niraaloke Loke Nivasati Hi Bhaa-loka-bhavane ||36||

The one who worships Parameshwara,
Who has the luster of billions of moon and sun
And who lives in thine Agna chakra - the holy wheel of order,
And is surrounded by thine two forms,
On both sides,
Would forever live,
In that world where rays of sun and moon do not enter,
But which has its own luster,
And which is beyond the sight of the eye,
But is different from the world we see.


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on December 07, 2010, 03:14:25 PM

Dear silentgreen,

After describing the various 'chakras' in Verse 35, Sri Sankara describes
the Ajna Chakra where Parameswara is there with Devi.  He is of the
brilliance of crores of suns and moons.  He is embracing on both sides of His, the two forms of Devi.  One is Saguna and the other is Nirguna. If one meditates on Parameswara with these two consorts,
he will attain the Siva Sayujyam - i.e. being in the same abode
as Siva.  This Sivasayujyam is again of brilliance beyond comparison to sun, moon and fire, and it is beyond all the worlds that are discernible by the human imagination. 

The Devi in Ajna chakra is called Chit ParambaL and she is Parasmbu Natha [Siva.].

This verse is chanted by both men and women for curing themselves from all sorts of ailments and diseases. 

The chakara is called Ajna because Siva's ajna [command] on Jiva
is there in the centre.  The concorporate Siva-Sakti is also called
Kameswara and Kameswari. 

The pilgrim centre Kasi is represented here. Kasi is representative of Ajna chakra.  The two forms mentioned in the verse are represented by Visalakshi and Durga there.  Viswanatha is embracing both which represent Saguna [form-ful] and Nirguna [formless] aspects. 

Agni granthi, Surya granthi and Chandra granthi are below this effulgence.  These three granthis cannot comprehend  this effulgence of hundred crores of suns and moon. 

How the same Mother represent two aspects.  It is like the colour
and fragrance of a flower - says Tethiyur Subrahmanya Sastrigal.

Arunachala Siva.     
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on December 08, 2010, 11:25:12 AM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

विशुद्धौ ते शुद्दस्फटिकविकविशदं व्योमजनकं
शिवं सेवे देवीमपि शिवसमान व्यवसिताम्।
ययोः कान्त्या यान्त्या शशिकिरणसारुप्यसरणेः
विधुतान्तार्ध्वान्ता विलसति चकोरीव जगती ॥३७॥

Vishuddhau Te Shudda-sphattika-vikavishadam Vyoma-janakam
Shivam Seve Deviim-api Shiva-samaana Vyavasitaam |
Yayoh Kaantyaa Yaantyaa Shashikiranna-saarupya-saranneh
Vidhutaantaar-dhvaantaa Vilasati Cakoriiva Jagatii ||37||

I bow before the Shiva,
Who is of the pure crystal form,
In thine supremely pure wheel
And who creates the principle of ether,
And to you my mother,
Who has same stream of thought as Him.
I bow before you both,
Whose moon like light,
Forever removes the darkness of ignorance,
Forever from the mind,
And which shines like the Chakora bird,
Playing in the full moon light.


समुन्मीलत् संवित् कमलमकरन्दैकरसिकं
भजे हंसद्वन्द्वं किमपि महतां मानसचरम् ।
दोषाद् गुणमखिलमद्भ्यः पय इव ॥३८॥

Samunmiilata Samvit Kamala-makarandaika-rasikam
Bhaje Hamsa-dvandvam Kim-api Mahataam Maanasa-caram |
Dossaad Gunnam-akhilam-adbhyah Paya Iva ||38||

I pray before the swan couple,
Who only enjoy the honey,
From the fully open,
Lotus flowers of knowledge,
And who swim in the lake,
Which is the mind of great ones,
And also who can never be described.
From them come the eighteen arts,
And they differentiate the good from the bad,
Like the milk from water.


तव स्वाधिष्ठाने हुतवहमधिष्ठाय निरतं
तमीडे संवर्तं जननि महतीं तां च समयाम् ।
यदालोके लोकान् दहति महति क्रोधकलिते
दयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति ॥३९॥

Tava Svaadhisstthaane Hutavaham-adhisstthaaya Niratam
Tamiidde Samvartam Janani Mahatiim Taam Ca Samayaam |
Yadaaloke Lokaan Dahati Mahati Krodha-kalite
Dayaardraa Yaa Drssttih Shishiram-upacaaram Racayati ||39||

Mother, think and worship I, of the fire,
In your holy wheel of Swadishtana,
And the Rudra who shines in that fire,
Like the destroying fire of deluge,
And you who shine there as Samaya.
When that angry fire of look of Rudhra,
Burns the world,
Then your look drenches it in mercy,
Which treats and cools it down.

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on December 08, 2010, 01:51:13 PM

Dear silentgreen,

Verse 37 describes the Visuddhi Chakra.  Ajna Chakra is the
Atma.  Visuddhi is the Space.  Parvati in Chandra sthana and
Parameswara is Surya sthana.  When both stay in Visuddhi,
it pours out bliss.  The bliss of everything else, in all 16 nitya
kalas, do not hold a candle for this Bliss.  This is the support
for all Jivas in the worlds. 

Akasa Tattvam is represented by Chidambaram. Siva and Sakti
are here called Vyomeswara and Vyomeswari.  There are like
a flower and its fragrance, and inseparable.  Meditation on this
concorporate form is recommended for sadhakas to overcome
fear of bhutas, and devils and in short the death itself. 

Sri Tethiyur Subrahmanya Sastri says that this Akasa tattvam
represents Arunachala, where Arunachala and Apeetakuchamba
are Ardha Nari, half man and half woman.

Arunachala Siva.       
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on December 09, 2010, 11:06:02 AM
Ananda Lahari (Waves of Bliss) continued ...

Mother Kamakshi

तटित्वन्तं शक्त्या तिमिरपरिपन्थिस्फुरणया
स्फुरन्नानारत्नाभरणपरिणद्धेन्द्रधनुषम् ।
तव श्यामं मेघं कमपि मणिपूरैकशरणं
निषेवे वर्षन्तं हरमिहिरतप्तं त्रिभुवनम् ॥४०॥

Tattitvantam Shaktyaa Timira-paripanthi-sphurannayaa
Sphuran-naanaa-ratnaabharanna-parinnaddhendra-dhanussam |
Tava Shyaamam Megham Kam-api Mannipuuraika-sharannam
Nisseve Varssantam Hara-mihira-taptam Tribhuvanam ||40||

I bow before that principle,
Which is in your wheel of Manipooraka,
Which as Parashakthi shines like the enemy of darkness,
Which is with the streak of lightning,
Which is with the shining jewels of precious stones of lightning,
Which is also black as night,
Which is burnt by Rudhra like the sun of the deluge,
And which cools down the three worlds like a strange cloud.


तवाधारे मूले सह समयया लास्यपरया
नवात्मानं मन्ये नवरसमहाताण्डवनटम् ।
उभाभ्यामेताभ्यामुदयविधिमुद्दिश्य दयया
सनाथाभ्यां जज्ञे जनकजननीमज्जगदिदम् ॥४१॥

Tavaadhaare Muule Saha Samayayaa Laasya-parayaa
Navaatmaanam Manye Nava-rasa-mahaa-taannddava-nattam |
Ubhaabhyaam-etaabhyaam-udaya-vidhim-uddishya Dayayaa
Sanaathaabhyaam Jajnye Janaka-jananiimaj-jagad-idam ||41||

I pray in your holy wheel of Mooladhara,
You who likes to dance,
And calls yourself as Samaya,
And that Lord who performs the great vigorous dance,
Which has all the shades of nine emotions.
This world has you both as parents,
Because you in your mercy, wed one another,
To recreate the world,
As the world was destroyed in the grand deluge.


This concludes Ananda Lahari.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on December 10, 2010, 09:36:43 AM

Verse 41, is the last verse of Ananda Lahari, the first portion of
Sri Soundarya Lahari.  This portion is said to have been obtained
by Sri Sankara from Kailas.  He then adds another 59 verses to make it 100.  The second portion of 59 verses, describe the beauty of Mother from head to feet.

Verse 41 describes Mooladhara, where there is a blissful dance of
Siva and Sakti.  The dance of Sakti is called Lasyam.  And the dance
of Siva is called Tandavam.  Sakti is called Samaya, since she is
equal to Siva.  samam = equal.  There is equality between the
couple in adhishtanam, place, anushtanam, pujas, roopam, form,
and namam, name.  He is Siva and she is Sivaai.  Here they are called Ananda Bhairavi and Ananda Bhairavar.   People who pray
to this divine couple together are called Samayis. In Samayacharam, such worships, there is not much of exterior pujas.  All pujas are by way of contemplation and meditation. 

Sri Lalita Sahasranamam says:

Akula Samayanthastha samayachara tatpara.

Sri Siva, Sivasaktyaikya roopini Sri Lalitambika......

This group of 41 verses are mantras.  Each verse, if chanted for
particular number of times, shall confer specific benefits and results.  This particular verse if chanted continuously shall confer
Siva-Sakti sakshatkaram, darshan of Siva-Sakti.

Arunachala Siva.   
Title: Durga Chalisa
Post by: silentgreen on December 14, 2010, 06:32:49 PM
श्री दुर्गा चालीसा
Shrii Durgaa Caaliisaa

Goddess Durga

नमो नमो दुर्गे सुख करनी ।
नमो नमो अम्बे दुःख हरनी ॥

Namo Namo Durge Sukha Karanii |
Namo Namo Ambe Duhkha Haranii ||

I bow to You, O Goddess Durga, the bestower of Happiness!
I bow to You, O Goddess Amba, who ends all miseries.


निराकार है ज्योति तुम्हारी ।
तिहूं लोक फैली उजियारी ॥

Niraakaara Hai Jyoti Tumhaarii |
Tihuu Lok Phailii Ujiyaarii ||

The Radiance of your light is limitless and all pervading
And all the three realms (Earth, Heaven And the Nether World) are Enlightened by Thee.


शशि ललात मुख महाविशाला ।
नेत्र लाल भृकुटी विकराला ॥

Shashi Lalaata Mukha Mahaavishaalaa |
Netra Laala Bhrkuttii Vikaraalaa ||

Your face is like the moon and and very huge.
Your eyes shine with a red glow and You have a frightening frown.


रूप मातु को अधिक सुहावे ।
दरश करत जन अति सुख पावे ॥

Ruupa Maatu Ko Adhik Suhaave |
Darasha Karata Jana Ati Sukh Paave ||

O Mother! Your look is Enchanting,
The very sight of You gives joy to the devotees.


तुम संसार शक्ति लै कीना ।
पालन हेतु अन्न धन दीना ॥

Tuma Samsaara Shakti Lai Kiinaa |
Paalana Hetu Anna Dhana Diinaa ||

All the powers of the World repose in Thee
And it is You who provide food and wealth and nurture the world.


to be continued ...
Title: Durga Chalisa
Post by: silentgreen on December 15, 2010, 08:14:53 AM
continued ...

Maa Durga

अन्नपूर्णा हुई जग पाला ।
तुम ही आदि सुन्दरी बाला ॥

Annapuurnnaa Huii Jaga Paalaa |
Tuma Hii Aadi Sundarii Baalaa ||

Like Mother Annapoorna, You nurture the whole universe
And You appear like the timeless Bala Sundari (young girl of extreme beauty).


प्रलयकाल सब नाशन हारी ।
तुम गौरी शिव शंकर प्यारी ॥

Pralayakaala Saba Naashana Haarii |
Tuma Gaurii Shiva Shamkara Pyaarii ||

At the time of dissolution, it is You, O Mother, who destroys everything.
You are Gouri. the the beloved Consort of Lord Shiva.


शिव योगी तुम्हरे गुण गावें ।
ब्रह्मा विष्णु तुम्हें नित ध्यावें ॥

Shiva Yogii Tumhare Gunna Gaavem |
Brahmaa Vissnnu Tumhem Nita Dhyaavem ||

Lord Shiva and all yogis always chant your praise.
Brahma, Vishnu and all other Gods ever meditate on You.


रुप सरस्वती को तुम धारा ।
दे सुबुद्धि ॠषि मुनिन उबारा ॥

Rupa Sarasvatii Ko Tuma Dhaaraa |
De Subuddhi Rrssi Munina Ubaaraa ||

You appear in the form of Goddess Saraswati
To grant wisdom to the sages and thus ensure their welfare.


धरा रूप नरसिंह को अम्बा ।
प्रकट भई फाडकर खम्बा ॥

Dharaa Ruupa Narasimha Ko Ambaa |
Prakatta Bhii Phaaddakara Khambaa ||

O Mother Amba! It was You who appeared in the form of Narsimha,
Breaking the pillar (to save Prahlada).


to be continued ...
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on December 15, 2010, 09:52:00 AM

Dear silentgreen,

Nice.  Sri Devi Bhagavatam says that Mother looked at her ten
finger nails on her hand and became the ten avataras of Vishnu.
So she is Nrsimha too.

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on December 16, 2010, 08:11:30 AM
Dear Subramanian.R,

I do not know why Devi has been described as taking the form of Nrisingha and saving Prahlada. As far as I have gone through the three Puranas, even though one of the Gods/Goddesses is supreme in the respective Puranas, the basic story line remains the same, i.e. Prahlada is the devotee of Lord Vishnu and He saves him. Their might be some other connection why Devi is said to be the saviour of Prahlada.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on December 16, 2010, 08:16:57 AM
continued ...

Maa Durga

रक्षा करि प्रह्लाद बचायो ।
हिरण्याक्ष को स्वर्ग पठायो ॥

Rakssaa Kari Prahlaada Bacaayo |
Hirannyaakssa Ko Svarga Patthaayo ||

Thus You saved Prahlada
And Hiranyakashyap also went to Heaven (as he was killed by You)


लक्ष्मी रूप धरो जग माहीं ।
श्री नारायण अंग समाहीं ॥

Lakssmii Ruupa Dharo Jaga Maahiim |
Shrii Naaraayanna Amga Samaahiim ||

You appear in the form of Goddess Lakshmi,
And repose by the side of Shree Narayana.


क्षीरसिन्धु में करत विलासा ।
दयासिन्धु दीजै मन आसा ॥

Kssiirasindhu Mem Karata Vilaasaa |
Dayaasindhu Diijai Mana Aasaa ||

You dwell in the ocean of milk (with Lord Vishnu),
You are the ocean of compassion, please fulfill my desires.


हिंगलाज में तुम्हीं भवानी ।
महिमा अमित न जात बखानी ॥

Himgalaaja Mem Tumhiim Bhavaanii |
Mahimaa Amita Na Jaata Bakhaanii ||

You are the Goddess Bhavani in Hingalaja,
You and your glories are illimitable, which cannot be described.


मातंगी धूमावति माता ।
भुवनेश्वरि बगला सुखदाता ॥

Maatamgii Dhuumaavati Maataa |
Bhuvaneshvari Bagalaa Sukhadaataa ||

You are yourself Matangi and Dhoomavati Mata.
It is You who appear as Bhuvaneshwari and Bagalamukhi Devi to bestow happiness to all.

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on December 16, 2010, 10:01:44 AM

Dear silentgreen,

Devi is considered as sister of Narayana.  At the same time,
she is also Narayani, i.e. who is in the form of Narayana.  Hence
the ten avataras of Narayana, I think,  are attributed to her.
She is also called Vaishnavi,  which again means the same thing,
the form of Vishnu.

Abhirami Bhattar says in his Abhirami Andati, that she is Nayaki
[Master of all], Nanmuki [she is Brahma with four faces], Narayani
[she is Narayana], kai naLina pancha sayaki, with five flower arrows, Sambavi, [Sambu's wife], Sankari [Sankara's wife], sathi
nachu vai aki malini [she is fire spitting golden girl], Vaarahi [
she is in the form of Varaham, Varaha avatar of Vishnu], Soolini
[who sports a trident], Matangi [minister of Kamakshi, another
name of Meenakshi], enru aaya kyati udaiyaaL... she is of such
grand fame, Saranam, araN namakke... she is our only refuge.
[Andati Verse 50].

I think Saktam combines the principle of Sakti and Narayana.
I have seen many Sakta Upasakas, who are primarily Vaishnavites.

But as you said, all puranas glorify the god or goddess about whom
it is written in that puranam.  In Saktam, all gods - Brahma, Vishnu and Siva are subservient to Sakti.

Arunachala Siva.   
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on December 17, 2010, 09:44:01 AM
continued ...

Maa Durga

श्री भैरव तारा जग तारिणि ।
छिन्न भाल भव दुःख निवारिणि ॥

Shrii Bhairava Taaraa Jaga Taarinni |
Chinna Bhaala Bhava Duhkha Nivaarinni ||

You are Shree Bhairavi and Taradevi, the redeemer of the world,
You appear as Chhinnamasta, and end the sorrows of the world.


केहरि वाहन सोह भवानी ।
लांगुर वीर चलत अगवानी ॥

Kehari Vaahana Soha Bhavaanii |
Laamgura Viira Calata Agavaanii ||

Reposing gracefully upon your lion vehicle, O Goddess Bhavani,
You are welcome by the brave Hanuman.


कर में खप्पर खड्ग विराजे ।
जाको देख काल डर भागे ॥

Kara Mem Khappara Khaddga Viraaje |
Jaako Dekha Kaala Ddara Bhaage ||

When You appear in the form of Goddess Kali, with sword in one hand and a copal in the other,
Even Time flees in panic.


सोहे अस्त्र और त्रिशूला ।
जाते उठत शत्रु हिय शुला ॥

Sohe Astra Aura Trishuulaa |
Jaate Utthata Shatru Hiya Shulaa ||

Beholding You, well armed, with a Trident in your hand,
The heart of the enemies ache with sting of fear.


नगरकोट में तुम्हीं विराजत ।
तिहूं लोक में डंका बाजत ॥

Nagarakotta Mem Tumhiim Viraajata |
Tihuum Loka Mem Ddamkaa Baajata ||

You repose in the form of Devi at Nagarkot (Kangra).
All the three realms shudder in the might of your glory.

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on December 20, 2010, 09:56:04 AM
continued ...

Maa Durga

शुंभ निशुंभ दानव तुम मारे ।
रक्तबीज शंखन संहारे ॥

Shumbha Nishumbha Daanava Tuma Maare |
Raktabiija Shamkhana Samhaare ||

You slayed the demons Shumbha and Nishumbha
And destroyed all the forms of the demon Raktabiija.

महिषासुर नृप अति अभिमानी ।
जेहि अघ भार मही अकुलानी ॥

Mahissaasura Nrpa Ati Abhimaanii |
Jehi Agha Bhaara Mahii Akulaanii ||

Mahissaasura, the demon king was very arrogant,
And the earth was severely distressed bearing the loads of his sins.

रूप कराल कालिका धारा ।
सैन्य सहित तुम तिहि संहारा ॥

Ruupa Karaala Kaalikaa Dhaaraa |
Sainya Sahita Tuma Tihi Samhaaraa ||

You assumed the dreadful form of Goddess Kali,
And destroyed him along with his army.

परी गाढं संतन पर जब जब ।
भई सहाय मातु तुम तब तब ॥

Parii Gaaddham Samtana Para Jaba Jaba |
Bhaii Sahaaya Maatu Tuma Taba Taba ||

Whenever the saints were distressed,
Mother, you came to their rescue.

अमरपूरी अरू बासव लोका ।
तब महिमा रहें अशोका ॥

Amarapuurii Aruu Baasava Lokaa |
Taba Mahimaa Rahem Ashokaa ||

Amarpuri and the other divine realms
Remain sorrowless by your grace.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on December 21, 2010, 07:14:07 AM

Dear silentgreen,

While Devi Maahatmyam does not specify any particular place,
where Devi vanquished Sumba,  Nisumba, Dhoomralochana,
Raktabhija and Mahishasura, Sri Arunachala Mahatmyam says
that vanquishing of Mahishasura by Devi did take place in Arunachala.  Sri Arunachala Mahatmyam is not a separate work
by itself, but collection of 2659 Sanskrit slokas collected by Sri Bhagavan, from Skandam, Siva Mahapuranam, and Ubamanyu Bhakta Vilasam.  From the notebook where Sri Bhagavan had
neatly written these slokas, Sri Munagala Venkataramiah [author
of Talks], had rendered them in Tamizh. 

This book is available in Sri Ramanasramam.

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on December 21, 2010, 09:46:54 AM
Dear Subramanian.R,

Nice info on Devi Mahatmyam. There is an incident of Totapuri's encounter with Shakti.

Totapuri, the Advaita Vedanta teacher of Sri Ramakrishna did not believe in personal God. He was convinced that the world was Maya and worship of Gods and Goddesses are nonsense and of no use. Once when Sri Ramakrishna was chanting God's name by clapping his hands, Totapuri ridiculed him, "What are you doing? Are you making chappatis?". Totapuri laughed at the idea of man being led astray by senses. He was simple and free all his life. He seem to laugh at Maya itself. He was ever moving and never stayed in one place for more than three days. But a lesson of life was waiting for him at Dakshineshwar, where he stayed for eleven months. From Sri Ramakrishna Totapuri had to learn the significance of Kali, the Great Fact of the relative world, and of Maya, Her indescribable Power.

One day, when guru and disciple were engaged in an animated discussion about Vedanta, a servant of the temple garden came there and took a coal from the sacred fire that had been lighted by the great ascetic. He wanted it to light his tobacco. Totapuri flew into a rage and was about to beat the man. Sri Ramakrishna rocked with laughter. "What a shame!" he cried. "You are explaining to me the reality of Brahman and the illusoriness of the world; yet now you have so far forgotten yourself as to be about to beat a man in a fit of passion. The power of maya is indeed inscrutable!" Totapuri was embarrassed.

About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.

Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on December 21, 2010, 09:54:27 AM
continued ...

Maa Durga

ज्वाला में है ज्योति तुम्हारी ।
तुम्हें सदा पूजें नर नारी ॥

Jvaalaa Mem Hai Jyoti Tumhaarii |
Tumhem Sadaa Puujem Nara Naarii ||

Your light is present in Jwala (Jwalamukhi in Himachal Pradesh),
All men and women ever worship you.


प्रेम भक्ति से जो यश गावे ।
दुःख दारिद्र निकट नहिं आवे ॥

Prema Bhakti Se Jo Yasha Gaave |
Duhkha Daaridra Nikatta Nahim Aave ||

Those who sing your glory with love and devotion,
Grief and poverty does not come near them.


ध्यावे तुम्हें जो नर मन लाई ।
जन्म मरण ताको छुटि जाई ॥

Dhyaave Tumhem Jo Nara Mana Laaii |
Janma Maranna Taako Chutti Jaaii ||

Those who meditate on you,
Goes beyond the cycles of birth and death.


जोगी सुर मुनि कहत पुकारी ।
योग न हो बिन शक्ति तुम्हरी ॥

Jogii Sura Muni Kahata Pukaarii |
Yoga Na Ho Bina Shakti Tumharii ||

The yogis, gods and sages openly declare
That without your favor one can't establish communion with God.


शंकर आचारज तप कीनो ।
काम अरु क्रोध जीति सब लीनो ॥

Shamkara Aacaaraja Tapa Kiino |
Kaama Aru Krodha Jiiti Saba Liino ||

Shankaracharya by his penance,
Won over the desires and anger of the mind.


निशिदिन ध्यान धरो शंकर को ।
काहु काल नहीं सुमिरो तुमको ॥

Nishidina Dhyaana Dharo Shamkara Ko |
Kaahu Kaala Nahiim Sumiro Tumako ||

He ever worshipped Lord Shankara
And never for a moment remembered you.


शक्ति रूप को मरम न पायो ।
शक्ति गई तब मन पछतायो ॥

Shakti Ruupa Ko Marama Na Paayo |
Shakti Gaii Taba Mana Pachataayo ||

He did not realize your immense glory,
And when his powers waned, he started repenting.


शरणागत हुई कीर्ति बखानी ।
जय जय जय जगदंब भवानी ॥

Sharannaagata Huii Kiirti Bakhaanii |
Jaya Jaya Jaya Jagadamba Bhavaanii ||

Then he sought your refuge,
And chanted your glory, Jai Jagadamba Bhavani.


भई प्रसन्न आदि जगदम्बा ।
दई शक्ति नहिं कीन विलंबा ॥

Bhaii Prasanna Aadi Jagadambaa |
Daii Shakti Nahim Kiina Vilambaa ||

Then, O Primal Goddess Jagadamba,
You were propitiated and in no time and gave him his lost powers.


मोको मातु कष्ट अति घेरो ।
तुम बिन कौन हरै दुःख मेरो ॥

Moko Maatu Kasstta Ati Ghero |
Tuma Bina Kauna Harai Duhkha Mero ||

O Mother, I am beset with severe distress,
Except you, who will remove my afflictions.


आशा तृष्णा निपट सतावें ।
मोह मदादिक सब विनशावें ॥

Aashaa Trssnnaa Nipatta Sataavem |
Moha Madaadika Saba Vinashaavem ||

Desires and longings (of the world) torture me,
Passions and lust torment me.


शत्रु नाश कीजै महारानी ।
सुमिरौं इकचित तुम्हें भवानी ॥

Shatru Naasha Kiijai Mahaaraanii |
Sumiraum Ikacita Tumhem Bhavaanii ||

Please destroy my enemies, O Queen,
I mediate on you with one-pointed devotion, O Bhavani.


करो कृपा हे मातु दयाला ।
ॠद्धि सिद्धि दे करहु निहाला ॥

Karo Krpaa He Maatu Dayaalaa |
Rrddhi Siddhi De Karahu Nihaalaa ||

Bestow mercy on me, O kind Mother,
Give me wealth and power.


जब लगि जिऊं दया फल पाऊं ।
तुम्हरो यश मैं सदा सुनाऊं ॥

Jaba Lagi Jiuum Dayaa Phala Paauum |
Tumharo Yasha Maim Sadaa Sunaauum ||

As long as I live, please bestow your grace on me,
And let me ever sing your glories.


दुर्गा चालीसा जो नित गावै ।
सब सुख भोग परम पद पावै ॥

Durgaa Caaliisaa Jo Nita Gaavai |
Saba Sukha Bhoga Parama Pada Paavai ||

Whoever sings Durga Chalisa every day,
Will get worldly joys as well as highest spiritual end.


देवीदास शरण निज जानी ।
करहु कृपा जगदम्ब भवानी ॥

Deviidaasa Sharanna Nija Jaanii |
Karahu Krpaa Jagadamba Bhavaanii ||

Deeming Devidas to have sought your refuge,
Grant me your grace, O Jagadamba Bhavani.


This concludes Durga Chalisa.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on December 21, 2010, 10:02:14 AM

Dear silentgreen,

Excellent episode about Totapuri.  We should first pray to Devi
[Maya] to enable us to transcend her and attain Sivam.  No one
can understand or describe her exploits.  She is anirvachaneeeyam.

Saint Poet Abhirami Bhattar says in his Abhirami Andati:

She is one without a second in Siva.  But she came as [separate]one from Siva.  She blossomed into many, many, many.
She pervades the entire universe and even beyond.  She will also
remain distinct from the universe.  Who can know her glory?
Excepting the one who was having yoga-nidra on a banyan-
leaf, Narayana and my Master [Siva]?

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 09, 2013, 05:15:04 PM
Maa Durga

Ma - the profound word:

1. When a devotee utters 'Ma' he (or she) has already acknowledged that his body-mind-soul has been born from a Universal Being. Thus a single word 'Ma' has represented the relationship of individual soul and universal soul effortlessly which has been a matter of debate for ages. Based on the temperament of the devotee, it can span Dvaita, Vishistadvaita and Advaita.

2. When a devotee utters 'Ma', for him the individual soul is not an orphaned entity somehow linked with a detached universal being. But the individual soul is nourished by a caring universal being. This grace 'descent' of the universal being which is so much a matter of debate is effortlessly captured by the word 'Ma'.

3. 'Ma' reverses the aham or ego of the devotee. The reverse of 'Aham' is 'Maha' or the great being which when pronounced smoothly becomes 'Ma'. 'Ma' reverses the aham of the devotee and takes him towards maha or the great consciousness.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 09, 2013, 05:17:38 PM
Maa Durga

Durga, the image of the Divine Mother has captivated people for ages. She is often shown with a trident with spikes on both sides. Towards Her feet, the trident has subdued Mahishasura, the mighty demon, and towards the other side, the trident points upwards towards the abode of Shiva.

With one side of the trident, She subdues our Mahishasura and purifies us, while with the other side of the trident She lifts our soul towards the higher abode.

Om Shakti Om.
'Om Shakti' is the descent of Shakti for our purification at Her feet, the 'Shakti Om' then takes us to the abode of eternal Peace.

So 'Om Shakti Om' is a continuous cycle of purification and ascent.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 09, 2013, 05:29:20 PM
Maa Durga

Devi Mahatmyam says about Devi:

शरणागतदीनार्तपरित्राणपरायणे ।
Sharanagata Dinarta Paritrana Parayane

which means:
She is intent upon rescuing the distressed who take Her Refuge

Her grace dawns when one is Sharanagata Dinarta.

Dinarta is a devotee who is utterly low and seeking Her Grace alone. The devotee has lost all false sense of security. He does not find security in worldly comforts, nor in pride of realisation, nor in books. His only assurance is the Paritrana (act of Rescue) of the Divine Mother. Being utterly low he clasps the Feet of the Divine Mother as Sharanagata (taking Refuge).  If the heart has really become Dinarta, the Paritrana is bound to come, since She is the Mother.

In the sadhana life of a devotee (which may span several births), 90% of it may be taken up to become Dinarta. After that the Divine Mother will start the Paritrana, the killing of the Mahishasura, which may be another 9%, since many hidden demons will now emerge. Nine is the number of days of Navaratri which signifies the process of Paritrana. The Devi as if comes once in a year, and those souls who have become Dinarta and Her Sharanagata, She will start the process of Paritrana.

So the foremost quality of a devotee before the Mother is to become Dinarta and Her Sharanagata.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on July 09, 2013, 07:53:37 PM
Dear silentgreen,

Devi Mahatmayam is also called Durga Saptasathi.  It is of 700 slokas.  One can read all the 700 slokas on everyday during
Durga Puja or Navaratri.  Or one can complete them once in all seven days.  She is Sri Vidya Panchadasakri or Kamakshi in
Kanchi.  The mantra Sri Vidya Panchadaskashri starts with 'ka' which is the the bheeja mantra beginning.  Sri Soundarya Lahari
also speaks about this bheeja mantra. Kakara rupa kalyani... She is also Bala, a young girl of 7 years old.  For Bala also there
is a mantra starting Om iym hrim....  Bala is Sarada of Sringeri.  The mantras are to be initiated by competent guru.

Bala is having pustaka and rudraksha mala.  Kamakshi is having sugarcane bow and flower arrows apart from ankusa and
pasa.  Mantrini is her Chief Minister. She is Meenakshi of Madurai. VArAhi is her commander in chief. VaRahi is the feminine form
of Varaha avatara of Vishnu., 

She is also called Brahma mahishi, the wife of Brahman or Siva.  She is ahambava rupini, the manifesting power of Brahman
or Sivam. while Siva is achalam,  non moving, it is Kamakshi or Devi who with her ahambahva rupam creates the world and its
pasu, pakshi, men and women. 

Sri Mooka Panchasati describes all these in one composition.

She is Sri Mata, mother of all living beings.  As Ma she only protects all living beings with concern and care. 

She is more easily attainable by praying within then praying outside in duality., Antar mukha samarAdhaya, bahir mukha
sudhur labha.

In Devi Mahatmayam there are four passages which can be chanted everyday.  These are simple prayers asking for
her grace.
These aspects can be elaborated while you proceed with the post. 

 Once Sri Bhagavan was asked why He did not make any prayer works for Devi.  Sri Bhagavan replied: It is She who is within
me, making me do all these things. Hence I don't write any special prayer seeking her outside.

Arunachala Siva.             
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 10, 2013, 12:37:15 PM
Maa Durga

When describing Gods and Goddesses, Gods are typically described from foot to head and Goddesses from head to foot.

So descending down the form of Durga, those who can see the Great Mother behind the charming physical form will reach Her feet. Her feet is the place where asuras are killed and purification takes place. So purified by Her grace, the devotee ascends from foot to head, now seeing Her divine form.

Om Shakti Om.
'Om Shakti' brings the devotee from Her head to foot. After purification at Her feet, 'Shakti Om' will take the devotee from Her foot to head. This is like a cycle of the grace of Divine Mother.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Ravi.N on July 10, 2013, 12:59:16 PM
MASTER:(To M.) "One must accept the forms of God. Do you know the meaning of the image of Jagaddhatri? She is the Bearer of the Universe. Without her support and protection the universe would fall from its place and be destroyed. The Divine Mother, Jagaddhatri,reveals Herself in the heart of one who can control the mind, which may be compared to an elephant."
RAKHAL: "The mind is a mad elephant."
MASTER: "Therefore the lion, the carrier of the Divine Mother, keeps it under control." It was dusk. The evening service began in the temples. Sri Ramakrishna was chanting the names of the gods and goddesses. He was seated on the small couch, with folded hands, and became absorbed in contemplation of the Divine Mother. The world outside was flooded with moonlight, and the devotees inside the Master's room sat in silence and looked at his serene face.
In the mean time Govinda of Belgharia and some of his friends had entered the room. Sri Ramakrishna was still in a semi-conscious state. After a few minutes he said to the devotees: "Tell me your doubts. I shall explain everything."
Govinda and the other devotees looked thoughtful.

Black complexion of the Divine Mother
GOVINDA: "Revered sir, why does the Divine Mother have a black complexion?"
MASTER: "You see Her as black because you are far away from Her. Go near and you will find Her devoid of all colour. The water of a lake appears black from a distance. Go near and take the water in your hand, and you will see that it has no colour at all. Similarly, the sky looks blue from a distance. But look at the atmosphere near you; it has no colour. The nearer you come to God, the more you will realize that He has neither name nor form. If you move away from the Divine Mother, you will find Her blue, like the grass-flower. Is Syama male or female? A man once saw the image of the Divine Mother wearing a sacred thread. He said to the worshipper: 'What? You have put the sacred thread on the Mother's neck!' The worshipper said: 'Brother, I see that you have truly known the Mother. But I have not yet been able to find out whether She is male or female; that is why I have put the sacred thread on Her image.'

"That which is Syama is also Brahman. That which has form, again, is without form. That which has attributes, again, has no attributes. Brahman is Sakti; Sakti is Brahman. They are not two. These are only two aspects, male and female, of the same Reality, Existence-Knowledge-Bliss Absolute."

The Gospel of Sri Ramakrishna
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 10, 2013, 07:03:25 PM
 "The water of a lake appears black from a distance. Go near and take the water in your hand, and you will see that it has no colour at all"

Sri Ramakrishna has so nicely and aptly explained how God can be both with and without form;

and there is no discontinuity between the two;

and that is how it is practically felt during sadhana;

and that is how a devotee approaches God;

and that is how a great expanse of a lake summarizes Itself as a blue mass;

and which is how the infinite God gets captured finitely to a devotee.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 11, 2013, 12:03:04 PM
Maa Durga

The Devi Mahatmyam describes Devi as:

कलाकाष्ठादिरूपेण परिणामप्रदायिनि ।
Kala Kashttha Adi Rupena Parinama Pradayini

Kala and Kashttha are divisions of time and Parinama is transformation. The Divine Mother brings about transformation in the universe from moment to moment in the form of Time.

This also points to the great secret of doing work.

The Bhagavad Gita in the famous sloka "Karmanye Vadhikaraste" tells us not to be attached to the results of work. But the second line of this sloka is equally profound. It says: Do not be attached to inaction also.

Swami Vivekananda in his Karma Yoga lecture says: Work for work's sake.

Now, if there is no attachment to the result of work, and further imagine that the result of work is not required also; then what substance is left in the work? With what motivation can one work? How can one be not attached to inaction?

The substance is immersion in the Divine Mother. She through our prana shakti, our minds and our hands is bringing transformation in the world from moment to moment. Once She is held in the heart, the burden of our responsibilities gradually gets shifted to Her, and we can enjoy the pure energy of Her in our works. Her expanse is from hand to the great Heart, so one can enjoy as much of the space as one can grasp.

So salutations to Her Who brings transformation in the world from moment to moment.

Kala Kashttha Adi Rupena Parinama Pradayini.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Nagaraj on July 12, 2013, 05:43:27 AM
I learned that I had come to Bhagavan on the evening of the famous Ardra Darsanam day.

Early next morning there was a gathering of devotees they were sitting before Bhagavan. But my attention was particularly gripped by a radiant personality amidst the gathering. He was, I came to know, Kavyakantha Ganapati Sastri. At once I saw that he was not merely a sastri, a learned man, but a poet and a tapaswin. His broad forehead, bright eyes, aquiline nose, charming face and beard, and the melodious ring in his voice — all these proclaimed that he was a rishi to be ranked with the foremost of the Vedic Seers. There was authority, dignity and sweetness in his talk and his eyes sparkled as he spoke. He recited the following verse (sloka) in praise of Bhagavan, which he had just then composed, and explained its import:

It is effulgent Devi Uma sparkling in your eyes
dispelling the ignorance of devotees,
It is Lakshmi Devi, the consort of lotus-eyed Vishnu,
alive in your lotus-face,
It is Para Vak Saraswati, the consort of Brahma,
dancing in your talk,
Great Seer, Ramana, the Teacher of the whole world,
How can mortal man praise you adequately?"

Viswanatha Swami
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Ravi.N on July 12, 2013, 07:51:30 AM
Wonderful excerpt of Viswanatha Swami-Even the Translated verse is so captivating -to imagine Recitation by Sri Kavyakanta in his  inimitable melifluent Sanskrit!That too amidst the Gathering of devotees in the August presence of Sri Bhagavan!'

As Appar Swamigal Sang-'Kuniththa Puruvamum Kovvai chevvayir kumin chirippum.....maanidap piraviyum venduvathey indha ma nilaththey'-

"If the curved brow, the smile in the kovvai fruit-like red lips, the wet matted hair, the milky white ash in the ruby like Body and the sweet lifted foot are got to be seen, then even Birth as human being  in this great earth is to be desired ".

Thanks very much Nagaraj.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Subramanian.R on July 12, 2013, 09:47:00 AM
Dear Nagaraj,

Excellent translation of Viswanatha Swami.  Thanks.

Arunachala Siva.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 12, 2013, 11:20:53 AM
Maa Durga

Swami Vivekananda gave the following ideal to the Ramakrishna movement:
Atmano Mokshartham Jagat Hitaya Cha.
which means
Strive for one's own salvation and the welfare of the world.

Divine Mother is like the great receptacle for this ideal.

1. Within Her great expanse the individual soul can seek liberation as much as possible.

2. By imbibing a little of Her motherly nature, the individual soul can do good to the world as much as possible.

3. And to do both of the above, the individual soul can draw shakti from Her imperishable source of power as much as possible.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Child of Arunachala on July 12, 2013, 03:22:47 PM
namaste, Silent green,

This is such a beautiful thread. I am only now seeing it.  Please keep it coming.

Child of Arunachala
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Nagaraj on July 12, 2013, 04:11:48 PM
Remembering the Mother, we cannot forget our most glorious National Song

वंदे मातरम् ।
सुजलाम् सुफलाम्
मलयज् शीतलाम्
मातरम् ।
वंदे मातरम् ।

सुमधुर भाषिणीम्
सुखदाम् वरदाम्
मातरम् ।।
वंदे मातरम् ।

           vande mātaram
sujalāṃ suphalāṃ
śasya śyāmalāṃ
vande mātaram

śubhra jyotsnā
pulakita yāminīm
phulla kusumita
sumadhura bhāṣiṇīm
sukhadāṃ varadāṃ
vande mātaram

I show gratitude to thee, Mother,
richly-watered, richly-fruited,
cool with the winds of the south,
dark with the crops of the harvests,
The Mother!

Her nights rejoicing in the glory of the moonlight,
her lands clothed beautifully with her trees in flowering bloom,
sweet of laughter, sweet of speech,
The Mother, giver of boons, giver of bliss.

         ( (
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Nagaraj on July 12, 2013, 04:21:45 PM
am just so delighted that even today, whenever i listen to either our national anthem or national song, it awakens every cell in my body, a feeling of pride and gratitude at the same time! It churns a feeling of bhakti as well, for our Mother.

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 12, 2013, 05:25:54 PM
Dear Child of Arunachala,

The plan is to continue posting about different facets of Divine Mother till Durga Puja this year. It is around 3 months away in mid- Oct, and there is an opportunity to offer Her a rosary of 108 posts.

Dear Nagraj,
Yes, Vande Mataram is a really stimulating song where Mother is praised along with Nature, the beautiful manifestation of divinity.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: atmavichar100 on July 12, 2013, 06:21:31 PM
Tamil Poet Barathidasan's first song was on Mother Goddess and I am sharing it here

( (
எங்கெங்கு காணினும் சக்தியடா;-தம்பி
ஏழு கடல் அவள் வண்ணமடா!-அங்குத்
தங்கும் வெளியினிற் கோடியண்டம்-அந்த
தாயின் கைப்பந்தென ஓடுமடா-ஒரு
கங்குலில் ஏழு முகிலினமும்-வந்து
கர்ச்சனை செய்வது கண்டதுண்டோஈ?-எனில்
மங்கை நகைத்த ஒலியெனலாம்-அவள்
மந்த நகையங்கு மின்னுதடா!
காளை ஒருவன் கவிச்சுவையைக்-கரை
காண நினைத்த முழு நினைப்பில்-அன்னை
தோளசைத்தங்கு நடம்புரிவாள்-அவன்
தொல்லறிவாளர் திறம் பெறுவான் - ஒரு
வாளைச் சுழற்றும் விசையினிலே-இந்த
வைய முழுவதும் துண்டு செய்வேன் – என
நீள இடையின்றி நீ நினைந்தால் அம்மை
நேர்படுவாள் உன்றன் தோளினிலே!’
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Nagaraj on July 13, 2013, 10:26:46 AM
(     (     (


मनसः काममाकूतिं, वाचः सत्यमशीमहि।
पशूनां रूपमन्नस्य, मयि श्रीः श्रयतां यशः।।

manasaḥ kāmamākūtiṁ, vācaḥ satyamaśīmahi|
paśūnāṁ rūpamannasya, mayi śrīḥ śrayatāṁ yaśaḥ||

I request you goddess Sridevi,
To forever bless me,
With fulfillment of good desires of the mind,
With ebbing happiness in life,
With truth in my words,
And with beauty that plenty of food creates.


(Sri Suktam)
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 13, 2013, 02:16:56 PM
Maa Durga

को हि देव्या गुणाञ्छृण्वंस्तृप्तिं यास्यति शुद्धधीः ।
पदे पदेऽश्वमेधस्य फलमक्षय्यमश्नुते ॥

Ko Hi Devyaa Gunnaan.-Chrnnvams-Trptim Yaasyati Shuddhadhiih |
Pade Pade-Ashvamedhasya Phalam-Akssayyam-Ashnute ||

King Janmejeya says to sage Vyasa in Srimad Devi Bhagavatam:

Who can become Satisfied after listening to the Glories of the Devi, once his Mind become Pure? (the more one listens, the more one wants to listen)
Each Step gives the Undecaying Fruit of Ashwamedha Yajna.

So listening to the glories of the Devi is like performing Ashwamedha Yajna.
In previous ages, the kings used to perform Ashwamedha Yajna to extend their kingdom.

But here the kingdom is within, and by listening to the glories of the Divine Mother with rapt devotion extends that kingdom deeper and takes it to the Lotus Feet of the Devi.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Ravi.N on July 13, 2013, 08:17:09 PM
Master's prayer to the Divine Mother

The devotees seated in the room looked at Sri Ramakrishna as he began to chant the sweet name of the Divine Mother. After the chanting he began to pray. What was the need of prayer to a soul in constant communion with God? Did he not rather want to teach erring mortals how to pray?
Addressing the Divine Mother, he said, "O Mother, I throw myself on Thy mercy; I take shelter at Thy Hallowed Feet. I do not want bodily comforts; I do not crave name and fame; I do not seek the eight occult powers. Be gracious and grant that I may have pure love for Thee, a love unsmitten by desire, untainted by any selfish ends-a love craved by the devotee for the sake of love alone. And grant me the favour, O mother, that I may not be deluded by Thy world-bewitching maya, that I may never be attached to the world, to 'woman and gold', conjured up by Thy inscrutable maya! O mother, there is no one but thee whom I may call my own. Mother, I do not know how to worship; I am without austerity; I have neither devotion nor knowledge. Be gracious, Mother, and out of Thy infinite mercy grant me love for Thy Lotus Feet."
Every word of this prayer, uttered from the depths of his soul, stirred the minds of the devotees. The melody of his voice and the childlike simplicity of his face touched their hearts very deeply.

The Gospel of Sri Ramakrishna
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 14, 2013, 10:59:39 AM
Maa Durga

The Bhagavati stotram says:
जय चन्द्रदिवाकरनेत्रधरे
जय पावकभूषितवक्त्रवरे ।

Jaya Chandra Divakara Netra Dhare
Jaya Paavaka Bhuusita Vaktra Vare

The Sun and the Moon are the eyes of the Divine Mother.
And Her face adorns the glow of the sacred sacrificial Fire.

To the asuras the eyes of the Devi blazes with rage like the hot Sun.
And to the devotees the eyes of the Devi showers the coolness of compassion like the Moon.

The Devi Mahatmyam says:
Ati Saumya Ati Raudraayai
She is cool and gentle like the Moon and also terrible like the Rudra.

Her Divine form glows like the sacred sacrificial Fire to which the devotees offer themselves in surrender.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Nagaraj on July 14, 2013, 06:22:45 PM

I am the mother of the wicked, as I am the mother of the virtuous.
Never fear. Whenever you are in distress, say to yourself, ‘I have a mother.’

I can never refuse anyone who addresses me as Mother.

Sharada Devi ma

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 15, 2013, 11:20:11 AM
Maa Durga
The Bhagavati stotra says:

देवि समस्तशरीरधरे
Devi Samasta Shariira Dhare
Devi bear all the bodies.

The Divine Mother gave birth and sustain all the bodies in the universe. So She is the real Mother. A person can have varying relationships across different births - different mothers, different fathers, different spiritual teachers. But the absolute relationship is that the Divine Mother remains the Mother at all times; from the start of creation till pralaya or the dissolution of the universe.

This is also the underlying essence of equality taught by Swami Vivekananda in practical Vedanta. The underlying essence of everyone is divine, since everyone has been born from the consciousness of the Divine Mother.

This is also the underlying essence of self enquiry. We are trying to find out our source, from where our entire being has come from, so we are essentially trying to find out: Who is my absolute Mother? (although expressed in different way)

Who is my Mother of all times? Who is my Mother of my entire being? What is that relationship which has been pre-established with creation and which will never break till dissolution?

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 16, 2013, 11:14:08 AM
Maa Durga
Devi Mahatmyam says:
दुर्गायै दुर्गपारायै
Durgaayai Durga-Paarayai
Salutations to Durga Who helps us cross the "durga".

Durga (pronounced Durgo) also means a fort. We can walk miles forward in the external world, but only after a few steps, the internal world seems to be locked. The Divine Mother maintains the fort of the internal world. Nobody can enter into it without Her grace.

Some people do not believe there is anything beyond what is normally felt; some say that the concept of fort itself is impediment and we are already realised. Some feel despair because of the fort.

Swami Vivekananda once said something like "screens after screens will get removed from within". The more pure one becomes, the more our Real Nature is revealed, but again, the more one's Real Nature is revealed, the more pure one becomes.

The yearning for God is like knocking the fort. When one knocks earnestly with "saranagata dinarta" (taking the refuge like a helpless child), the grace of the Divine Mother may dawn, and She may gradually open the doors of the fort.

So salutations to Durga, Who guides us through the fort of our inner life.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 17, 2013, 10:16:59 AM
Maa Durga
The Devi Mahatmyam says about the Divine Mother:
सारायै सर्वकारिण्यै
Saaraayai Sarva Kaarinmyai
She is the essence of all causes.

Being the essence of all causes, Divine Mother is the essence of all our works. As we grow older we discover the objectives of the work is only a small part of the work. Even after several years of completion of a work, the summary stub (impression) of the work remains in our being protruding out like a thread. The passion, the goals which we initially had for that work is no more there, but the work has still not ended. Day by day, the count of our works increases and their summary stubs crowd our beings.

A work can only end if it dissolves from where it originates. Divine Mother is the essence of all beings. From Her all work originates and in Her all work must get dissolved. So when we offer the fruits of our works to Her with our whole being, the work get dissolved in Her. The cycle of the birth and dissolution of the work gets completed. What has originated from Her returns to Her.

This is not easy due to our many subtle attachments. But Her grace of Bhakti can act as a solution to dissolve many miseries.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 18, 2013, 11:03:33 AM
Maa Durga
The Mahishasura Mardini stotra says:
अयि गिरिनन्दिनि नन्दितमेदिनि विश्वविनोदिनि नन्दिनुते
Ayi Giri Nandini Nandita Medini Vidhva Vinodini Nandi Nute

"Vishva Vinodini" means one who fills the whole world with joy. The main Durga Puja is during Sharadiya Navaratri in the autumn season. "Mother is coming", this thought fills the whole world with joy. In West Bengal, the sharad ritu or the autumn season had got correlated with Durga Puja; everywhere people look forward: "Maa aasche", the "Mother is coming".

The "Mahishasura Mardini stotra" vividly depicts the personality of Devi Durga. It is quite a big stotra and in quite difficult sanskrit, but still it is very popular and has been rendered by various artists. This is because Durga Devi is Vishva Vinodini, Her thought itself gives inspiration.

In a life filled with sorrows the contemplation on the form and personality of Devi Durga itself uplifts the soul, filling it with joy and strength. The mighty form with ten hands and seated on a lion, worshipped with conch, cymbals and drums, takes us to another world altogether ... as if the Mother of the whole universe has come down to earth to bless Her children.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 19, 2013, 09:06:25 AM
Maa Durga
Mahishasura Mardini stotram says:
भूरिकुटुम्बिनि भूरिकृते
Bhuri-Kuttumbini Bhuri-Krte
The Divine Mother has many relations and She has created abundance

Being the Cosmic Mother, everyone is Her children, so She has many many relations.

For the sustenance of the life of Her children, She has created the trees to provide fruits and vegetables, rivers to provide water and atmosphere to provide air. So She has created abundance in nature.

However much man becomes modern, his food will come from trees and plants, water from ground, river or sea, and air from atmosphere.  So for our daily sustenance we depend on Her, and this is reason enough to remember and thank Her everyday.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 20, 2013, 09:46:22 AM
Maa Durga
The Mahishasura Mardini stotram starts with describing the Devi as "Vishwa Vinodini", One Who gives Joy to the world. The Durga Chalisa similarly starts with "Namo Namo Durge Sukha Karani", Salutations to Durga Who bestows Happiness. Adi Shankaracharya's Annapoorna stotram starts with describing the Devi as "Nityanandakari", One Who always gives Joy. These are not mere coincidences.

Only the Divine can bring that peace which is beyond understanding.
Only the Divine can bring that Joy which is beyond understanding.

We often pray to God for overcoming troubles which are the results of our karma and also collective karma. But God normally does not interfere with the results of karma. On the other hand God gives the taste of Joy which is beyond. This Joy enables us to overcome the karmic cause and effects.

In the story of child Krishna, a lady fruit-seller gave away her fruits to Sri Krishna due to the great Joy she experienced in the presence of Krishna. After tapasya Sri Vishnu appeared before child Dhruva who had many questions to ask. But when Sri Vishnu put His hand on the head of Dhruva, he experienced an ineffable peace and all his questions of life were as if answered.

So salutations to the Divine Mother Who is Nitya Anandakari (Who always gives Joy), being the repository of bliss Herself.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 21, 2013, 09:49:35 PM
Will be busy with other sevas of Mother. Will post intermittently.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Ravi.N on July 22, 2013, 06:56:24 AM
The steamer had been going toward Calcutta; but the passengers, with their eyes fixed on the Master and their ears given to his nectar-like words, were oblivious of its motion.Dakshineswar, with its temples and gardens, was left behind. The paddles of the boat churned the waters of the Ganges with a murmuring sound. But the devotees were indifferent to all this. Spellbound, they looked on a great yogi, his face lighted with a divine smile, his countenance radiating love, his eyes sparkling with joy-a man who had renounced all for God and who knew nothing but God. Unceasing words of wisdom flowed from his lips.
Reasoning of jnanis
MASTIER: "The jnanis, who adhere to the non-dualistic philosophy of Vedanta, say that the acts of creation, preservation, and destruction, the universe itself and all its living beings, are the manifestations of Sakti, the Divine Power. If you reason it out, you will realize that all these are as illusory as a dream. Brahman alone is the Reality, and all else is unreal. Even this very Sakti is unsubstantial, like a dream.
"But though you reason all your life, unless you are established in samadhi, you cannot go beyond the jurisdiction of Sakti. Even when you say, 'I am meditating', or 'I am contemplating', still you are moving in the realm of Sakti, within Its power".
Identity of Brahman and Sakti
"Thus Brahman and Sakti are identical. If you accept the one, you must accept the other. It is like fire and its power to burn. If you see the fire, you must recognize its power to burn also. You cannot think of fire without its power to burn, nor can you think of the power to burn without fire. You cannot conceive of the sun's rays without the sun, nor can you conceive of the sun without its rays.
"What is milk like? Oh, you say, it is something white. You cannot think of the milk without the whiteness, and again, you cannot think of the whiteness without the milk.
Thus one cannot think of Brahman without Sakti, or of Sakti without Brahman. One cannot think of the Absolute without the Relative, or of the Relative without the Absolute".
"The Primordial Power is ever at play. She is creating, preserving, and destroying in play, as it were. This Power is called Kali. Kali is verily Brahman, and Brahman is verily Kali. It is one and the same Reality. When we think of It as inactive, that is to say, not engaged in the acts of creation, preservation, and destruction, then we call It Brahman. But when It engages in these activities, then we call It Kali or Sakti. The Reality is one and the same; the difference is in name and form.
"It is like water, called in different languages by different names, such as 'jal', 'pani', and so forth. There are three or four ghats on a lake. The Hindus, who drink water at one place, call it 'jal'. The Mussalmans at another place call it 'pani'. And the English at a third place call it 'water'. All three denote one and the same thing, the difference being in the name only. In the same way, some address the Reality as 'Allah', some as 'God', some as 'Brahman', some as 'Kali', and others by such names as 'Rama', 'Jesus', 'Durga', 'Hari.' "

The Gospel of Sri Ramakrishna
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Jewell on July 22, 2013, 09:39:24 AM
Dear Sri Silentgreen,

This is one beautiful,beautiful thread! How much love and devotion in it,how much entusiasm... Truly heart touching.

Thank You Very much!


I am your true mother, a mother not by virtue of being your guru's wife, nor by way of empty talk, but truly the mother.

If my son wallows in the dust or mud, it is I who have to wipe all the dirt and take him on my lap.

My son, if a thorn pricks your foot, it hurts me like a spear entering my heart. Never fear, and whenever you are in distress just say to yourself,
"I have a mother"

Sri Sarada Devi
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Jewell on July 22, 2013, 10:00:15 AM

A Hymn To The Divine Mother

Thou most beautiful! Whose holy hands 
Hold pleasure and hold pain! Doer of good! 
Who art Thou? The water of existence 
By Thee is whirled and tossed in mighty waves. 
Is it, O Mother, to restore again 
This universe's broken harmony 
That Thou, without cessation, art at work?

Oh! May the Mother of the universe-- 
In whose activity no respite rests, 
Incessantly distributing the fruits 
Of action done, guiding unceasingly 
All action yet to come--bestow Her boon 
Of blessing on me, Her child, for evermore. 
I realise, I know, that it is Thou 
Who holdest in Thy hands dread Karma's rope.

Is it inherent nature? Something uncreate? 
Or Destiny? Some unforeseen result?-- 
Who lacking nothing, is accountable,
Whose chain of will, untrammelled, grasps the laws, 
May She, the Primal Guide, my shelter be!

Manifestations of Her glory show 
In power of immeasurable might, 
Throughout the universe, powers that swell 
The sea of birth and death, forces that change 
And break up the Unchanged and changed again. 
Lo! Where shall we seek refuge, save in Her?

To friend and foe Thy lotus-eyes are even; 
Ever Thine animating touch brings fruit 
To fortunate and unfortunate alike; 
The shade of death and immortality-- 
Both these, O mother, are Thy grace Supreme! 
Mother Supreme! Oh, may Thy gracious face 
Never be turned away from me, Thy child!

What Thou art, the Mother? the All. How praise? 
My understanding is so little worth. 
'Twere like desire to seize with hands of mine 
The sole Supporter of the universe! 
So, at Thy blessed feet--contemplated 
By the Goddess of Fortune Herself--the abode 
Of fearlessness, worshipped by service true-- 
There, at those blessed feet, I take refuge!

She who, since birth, has ever led me on 
Through paths of trouble to perfection's goal. 
Mother-wise, in Her own sweet playful ways, 
She, who has always through my life inspired 
My understanding, She, my Mother, She, 
The All, is my resort, whether r my work 
O'erflow with full fruition or with none.

- Swami Vivekananda

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Nagaraj on July 22, 2013, 11:33:48 AM

   Parvati had fallen in love with Shiva and she didn’t know what she could do about it. She thought of Shiva all the time.

One day the sage Narada came and told her, Shiva is only pleased with tapasya. Without tapasya, even Brahma and the other gods do not get to see Shiva. Why don’t you perform tapasya?

Parvati decided to do what Narada had asked her to. She asked her parents for permission. Her father agreed with alacrity. Although her mother Menaka was not at all keen that Parvati should perform difficult tapasya, she too eventually agreed.

Parvati gave up her jewellery and handsome clothes. She wore deerskin instead. There is a peak in the Himalayas known as Gouriskikhara. It is there that Parvati went for her tapasy. The meditation was very difficult. During the monsson Parvati meditated while seated on the ground. In the winter she mediated under the water. Wild beats dared not harm her. All the gods and sages assembled to see this wonderful tapasya. The gods and the sages also began to pray to Shiva. Lord, can’t you see that Parvati is performing difficult tapasya? They asked. No one has meditated like this before. No one will meditate like this in the future. Please grant her what she wants.

Shiva adopted the form of an old brahmana (the first of the four classes) and appeared at Parvati’s hermitage. Parvati welcomed the old man and worshipped him with flowers and fruits.

Why are you meditating? asked the brahmana. What is it that you want?

I wish to have Shiva as a husband, replied Parvati.

You are indeed stupid. Said the brahmana. That is like giving up gold for a piece of glass or giving sandalwood for mud. Does anyone give up the water of the Ganga and drink water from a well instead? Marry one of the gods instead, go and marry Indra. Shiva is a stupid fellow. He has three eyes and five faces. His hair is matted and his body is smeared with ashes. He wears snakes as garlands. He is always accompanied by ghosts, He has no clothes and no wealth. No one knows who his parent are. He live sin the forst and his throat is blue with poison. I think you are making a big mistake. Forget about Shiva and don’t waste your life.

The brahmana’s words angered Parvati. It is you who are stupid, she said. You don’t know a thing about Shiva. He is the lord of everthing. You have insulted Shiva and cursed am I that I made the mistake of worshipping you. You are again going to say something nasty about Shiva. But before you can do that, let me go away. I shall not stay to hear Shiva insulted.

As Parfati was about to depart, Shiva adopted his own form and said, Where are you going? I thought that you were praying for me. You can’t forsake me now. I am not going to let you go. Ask for a boon.

Please marry me according to the prescribed rites, replied Parvati.

Shiva agreed and Parvati returned home.

Siva Puranam

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 23, 2013, 10:22:38 AM
Maa Durga

Adi Shankara's Bhavani Ashtakam starts with:
न तातो न माता न बन्धुर्न दाता
न पुत्रो न पुत्री न भृत्यो न भर्ता ।
न जाया न विद्या न वृत्तिर्ममैव
गतिस्त्वं गतिस्त्वं त्वमेका भवानि ॥

Na Tato Na Mata Na Bandhur Na Data
Na Putro Na Putri Na Bhrtyo Na Bharta
Na Jaya Na Vidya Na Vrttir Mama Iva
Gatis Tvam Gatis Tvam Tvam Eka Bhavani

Neither father nor mother; Neither relation nor friend, nor the donor,
Neither son nor daughter, neither servant nor husband,
Neither wife, nor worldly knowledge or profession,
You are my refuge, You alone are my refuge, O Mother Bhavani.

The Divine Mother is the mother of mother, father of father and friend of friend. When all else fails, or when life seems to be hopeless, people turn towards the compassionate face of God Who can soothe without judging the many shortcomings of us.

Who is there in our worldly life who can comfort us more than our mother? Then how much more is the mother of mother, Who has filled all the mothers with compassion?

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Nagaraj on July 24, 2013, 05:19:03 PM
நீ இரங்காய் எனில் புகல் ஏது? - அம்பா
நிகில ஜகன்னாதன் மார்பில் உறை திரு
(நீ இரங்காய் எனில்)

தாய் இரங்கா விடில், சேய் உயிர் வாழுமோ?
சகல உலகிற்கும் நீ, தாய் அல்லவோ அம்பா?
(நீ இரங்காய் எனில்)

பாற்கடலில் உதித்த திருமகளே - செள
பாக்ய லட்சுமி என்னைக் கடைக்கணியே
நாற்கவியும் பொழியும் புலவோர்க்கும் - மெய்
ஞானியர்க்கும் உயர் வானவர்க்கும் அம்பா
(நீ இரங்காய் எனில்)

        Nee irangayenil pugal yethu,Amba
Nikhila Jagan nathan Marbil urai

Thai irangavidil chei uyir vaazhumo,
Sakala Uyirkkum nee Thayallavo, amba

Paar kadalil uditha thiru maniye, sou,
Bhagyalakshmi Yennai kadai kanniye,
Naar kaviyum pozhiyum pulavorkkum , mey
Jnaniyakkum Uyarvanavarkkum , Amba


Oh mother who stays in the chest of,
The Lord of all places of universe
If you do not take pity on me ,where can I get support.

If theirr mother does not take pity, will the babies survive,
Oh mother are you not mother for all beings.

Oh divine gem who was born out of the ocean of milk,
Oh Bountiful Lakshmi , who takes care by supporting like a chain,,
All the poets who write different types of poems,
As well as those people who have realized the truth.
And to all those people who are great, Oh mother

Paapanaasam Sivan
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 29, 2013, 12:33:46 PM
Maa Durga

"Ma" is  the central theme of the Gospel of Sri Ramakrishna.

The full name of the author "Mahendranath Gupta" while writing the Gospel became "M", which is the starting point of "Ma".

From this starting point, the "katha amrita" or the nectar of words of Sri Ramakrishna flowed out to expound "Ma". As it flowed out the divine ebriation made the "Master" and "Ma" one.

After all, what is "Master"?
"Master" is "Ma-Star", the one who points to the eternal star, which is "Ma".

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Child of Arunachala on July 29, 2013, 03:00:42 PM
Dear Silentgreen,

Please write something on the Devi Khadgamala.

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 30, 2013, 01:02:55 PM
Maa Durga

Devi Khadgamala stotram is recited in the Sri Vidya tradition. Like the devotees of Arunachala does parayana of Arunachala hill and salutes all the Lingams on the way, the devotees of the Sri Vidya tradition does the parayana of the Sri Chakra reciting this stotram. Traditionally Sri Vidya is very secretive and the guru tells the disciple how to contemplate / meditate on each manifestation of the Devi in each of the enclosures. It is said that this powerful stotra provides a Mala (garland) of Khadga (Sword signifying protection of the Divine Mother) to the devotees reciting it. (The Khadgamala stotra is available in the internet).

The name khadgamala is quite interesting from other aspects. Khadga is sword and Mala is garland of severed heads of demons worn by the Devi. The demons signify ego, so our various manifestations of ego and layers of delusions are those heads.

The tradition of Devi has a different approach compared to Advaita preached by many, although the goal is same. Here one does not say in one stroke that the world is unreal, so either ignore it or relax. One does not say we are already self-realized. The word "Maya" is interesting since it consists of "Ma" and "Ya". "Ya" in sanskrit means "She Who". So She Who is Ma is also Maya, infact Mahamaya. Also the reverse word "Yama" signifies death or death of the ego, and it also contains "Ya" and "Ma". So She Who is Maya is also Yama, the death of the ego.

The Sri Chakra represents the entire Cosmos, both internal and external whose central point bindu is where the Devi resides in Her absolute conscious form, as the union of Kameswara and Kameswari. All the enclosures can be thought of as the gradations of what we normally call "beyond", and find it difficult to penetrate, like the durga (Fort). Tantric tradition has this distinctive feature. It does not say everything is Atmosphere in one go and summarize. It penetrates those and lists out the distinctive features, often symbolically; like Atmosphere itself has several layers (Exosphere, Thermosphere, Mesosphere etc). In this exploration has come out the chakra system. Centers are listed beyond Sahasra. The subtlelity of the higher manifestations have been represented by maatras. So Sri Vidya conveys the message that everything is Mother, She has different levels of manifestations, She is both Absolute as well as behind Maya.

Swami Vivekananda said that "Man is not travelling from error to truth, but climbing up from truth to truth, from truth that is lower to truth that is higher". Similarly here a person moves from "Ma" to "Ma", from less intimate relationship of Ma to more intimate relationship of Ma. Here Maya is also Ma, and Absolute is also Ma. A person proceeds inwards from the outer enclosures.

In business the future prospect of a person is growth in business, like taking it from 5 lakhs to 10 lakhs. But here the future prospect is "khadgamala", i.e. progressively getting our heads severed. Nobody will like to think about such prospect, much less accept it. And apparently no one forces to accept this. But Ma is also Mahamaya. Life situations may give rise to so much sufferings or emptiness that one starts thinking that khadgamala is a better option. The movement of khadga is everywhere in life. The wealth of a person suddenly goes away, the old age severs the physical capabilities one by one, and finally the undeniable death. So Ma is there in both fortune and misfortune.

So does Ma rejoice in our misfortunes and wear them as mala? No.
Because within a mis-fortune may be hidden a fortune. It may take one to deeper life. Also, a mis-fortune may signify that it was not our fortune first of all. It was the fortune of Ma and She has re-arranged it. So the fortune gets re-arranged and the attachment gets severed and goes to Ma as a head in mala. Also, death is not the end of everything, but only a stroke of khadga and a bead of mala to ma. This is one aspect of khadgamala.

So khadgamala is a journey of relationship with Ma, amidst the ups and downs of life, seeing Ma behind every stroke of khadga. Everything changes externally but relationship with Ma becomes more intimate, always asking for Her grace and facing the bindu.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Ravi.N on July 31, 2013, 12:12:32 PM
"My Mother! Who is my Mother? Ah, She is the Mother of the Universe. It is She who creates and preserves the world, who always protects Her children, and who grants whatever they desire: dharma, artha, kama, moksha. A true son cannot live away from his
mother. The Mother knows everything. The child only eats, drinks, and makes merry; he doesn't worry himself about the things of the world."

The Gospel of Sri Ramakrishna
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Child of Arunachala on July 31, 2013, 02:17:09 PM
Dear Silent Green,

Thank you.  Is chanting the DKM a substitute for those who can't do the srividya pujai every day

Child of Arunachala
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 31, 2013, 04:50:14 PM
Those who have got initiated in Sri Vidya, the rituals prescribed by the guru must be adhered to, even if they are not understood by the intellect. The rituals have come down from traditions and the entire blessings of the tradition backs the devotee. If the devotee finds it difficult to perform them due to time etc, he should contact his guru and ask for advice.

In general physical rituals are very helpful in cultivating devotion to God. The body is not crowded by thoughts like the mind and can serve God faithfully like a dog. The merit gained by that serving percolates back to the mind and makes it devotional.
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Nagaraj on July 31, 2013, 05:43:29 PM
न मंत्रं नो यंत्रं तदपि च न जाने स्तुतिमहो
न चाह्वानं ध्यानं तदपि च न जाने स्तुतिकथाः ।
न जाने मुद्रास्ते तदपि च न जाने विलपनं
      परं जाने मातस्त्वदनुसरणं क्लेशहरणं      ॥१॥

विधेरज्ञानेन        द्रविणविरहेणालसतया
विधेयाशक्यत्वात्तव  चरणयोर्या च्युतिरभूत्‌    ।
तदेतत्क्शन्तव्यं जननि सकलोद्धारिणि शिवे
     कुपुत्रो जायेत क्वचिदपि कुमाता न भवति   ॥२॥

पृथिव्यां पुत्रास्ते जननि बहवः सन्ति सरलाः
परं तेषां मध्ये विरलतरोऽहं  तव  सुतः           ।
मदीयोऽयं त्यागः समुचितमिदं नो तव शिवे
     कुपुत्रो जायेत क्वचिदपि कुमाता न भवति   ॥३॥

जगन्मातस्तव  चरणसेवा  न  रचिता
न वा दत्तं देवि द्रविणमपि भूयस्तव मया        ।
तथापि त्वं स्नेहं मयि निरुपमं यत्प्रकुरुषे
     कुपुत्रो जायेत क्वचिदपि कुमाता न भवति   ॥४॥

परित्यक्ता देवा विविधविधि सेवाकुलतया
मया पञ्चाशीतेरधिकमपनीते तु वयसि        ।
इदानीं चेन्मातस्तव कृपानापि भविता
     निरालम्बो लम्बोदरजननि कं यामि शरणं   ॥५॥

श्वपाको जल्पाको भवति मधुपाकोपमगिरा
निरातङ्को रङ्को विहरति चिरं कोटिकनकैः  ।
तवापर्णे कर्णे विशति मनुवर्णे फलमिदं
    जनः को जानीते जननि जपनीयं जपविधौ   ॥६॥

चिताभस्मालेपो गरलमशनं दिक्पटधरो
जटाधारी  कण्ठे  भुजगपतिहारी   पशुपतिः   ।
कपाली भूतेशो भजति जगदीशैकपदवीं
    भवानि त्वत्पाणिग्रहणपरिपाटीफलमिदम्‌   ॥७॥

न मोक्षस्याकाङ्क्षा भवविभवाञ्छापि च न मे
न विज्ञानापेक्षा शशिमुखि सुखेच्छापि न पुनः ।
अतस्त्वां संयाचे जननि जननं यातु मम वै
    मृडानी रुद्राणी शिव शिव भवानीति जपतः  ॥८॥

नाराधीतासि    विधिना    विविधोपचरैः
     किं   रुक्षचिन्तनपरैर्न   कृतं    वचोभिः       ।
श्यामे  त्वमेव  यदि  किञ्चन  मय्यनाथे
    धत्से      कृपामुचितमम्ब    परं  तवैव     ॥९॥

आपत्सु   मग्नः   स्मरणं   त्वदीयं
    करोमि   दुर्गे    करुणार्णवेशि   ।
नैतच्छठत्वं   मम   भावयेथाह्
    क्षुधातृषार्ता जननीं  स्मरन्ति                  ॥१०॥

जगदम्ब विचित्रमत्र किं परिपूर्णा करुणास्ति चेन्मयि ।
अपराधपरम्परावृतं  न  हि  माता समुपेक्षते सुतं  ॥११॥

मत्समः पातकी नास्ति पापघ्नी त्वत्समा न हि ।
एवं ज्ञात्वा महादेवि यथा योग्यं तथा कुरु ॥१२॥

        na maṁtraṁ no yaṁtraṁ tadapi ca na jāne stutimaho
na cāhvānaṁ dhyānaṁ tadapi ca na jāne stutikathāḥ |
na jāne mudrāste tadapi ca na jāne vilapanaṁ
     paraṁ jāne mātastvadanusaraṇaṁ kleśaharaṇaṁ      ||1||

vidherajñānena        draviṇaviraheṇālasatayā
vidheyāśakyatvāttava  caraṇayoryā cyutirabhūt‌    |
tadetatkśantavyaṁ janani sakaloddhāriṇi śive
    kuputro jāyeta kvacidapi kumātā na bhavati   ||2||

pṛthivyāṁ putrāste janani bahavaḥ santi saralāḥ
paraṁ teṣāṁ madhye viralataro'haṁ  tava  sutaḥ           |
madīyo'yaṁ tyāgaḥ samucitamidaṁ no tava śive
    kuputro jāyeta kvacidapi kumātā na bhavati   ||3||

jaganmātastava  caraṇasevā  na  racitā
na vā dattaṁ devi draviṇamapi bhūyastava mayā        |
tathāpi tvaṁ snehaṁ mayi nirupamaṁ yatprakuruṣe
    kuputro jāyeta kvacidapi kumātā na bhavati   ||4||

parityaktā devā vividhavidhi sevākulatayā
mayā pañcāśīteradhikamapanīte tu vayasi        |
idānīṁ cenmātastava kṛpānāpi bhavitā
    nirālambo lambodarajanani kaṁ yāmi śaraṇaṁ   ||5||

śvapāko jalpāko bhavati madhupākopamagirā
nirātaṅko raṅko viharati ciraṁ koṭikanakaiḥ  |
tavāparṇe karṇe viśati manuvarṇe phalamidaṁ
   janaḥ ko jānīte janani japanīyaṁ japavidhau   ||6||

citābhasmālepo garalamaśanaṁ dikpaṭadharo
jaṭādhārī  kaṇṭhe  bhujagapatihārī   paśupatiḥ   |
kapālī bhūteśo bhajati jagadīśaikapadavīṁ
   bhavāni tvatpāṇigrahaṇaparipāṭīphalamidam‌   ||7||

na mokṣasyākāṅkṣā bhavavibhavāñchāpi ca na me
na vijñānāpekṣā śaśimukhi sukhecchāpi na punaḥ |
atastvāṁ saṁyāce janani jananaṁ yātu mama vai
   mṛḍānī rudrāṇī śiva śiva bhavānīti japataḥ  ||8||

nārādhītāsi    vidhinā    vividhopacaraiḥ
    kiṁ   rukṣacintanaparairna   kṛtaṁ    vacobhiḥ       |
śyāme  tvameva  yadi  kiñcana  mayyanāthe
   dhatse      kṛpāmucitamamba    paraṁ  tavaiva     ||9||

āpatsu   magnaḥ   smaraṇaṁ   tvadīyaṁ
   karomi   durge    karuṇārṇaveśi   |
naitacchaṭhatvaṁ   mama   bhāvayethāh
   kṣudhātṛṣārtā jananīṁ  smaranti                  ||10||

jagadamba vicitramatra kiṁ paripūrṇā karuṇāsti cenmayi |
aparādhaparamparāvṛtaṁ  na  hi  mātā samupekṣate sutaṁ  ||11||

matsamaḥ pātakī nāsti pāpaghnī tvatsamā na hi |
evaṁ jñātvā mahādevi yathā yogyaṁ tathā kuru ||12||


  Oh! I don't know the Mantra, the Yantra, or the Eulogies. I don't even know how to invoke You, how to meditate on You, and even the speech behind Your eulogies. I don't know the postures [in which to say eulogies], and I don't know how to wail. [But] O Mother! I know that following You absolves the biggest distresses.||1||

The offerings — which were due to the lack of knowledge of methodology, by the lack of resources, by indolence, or due to the lack of strength for submission — fallen [by me] on Your dual-feet, forgive all those mistakes, O Mother! O Shiva, Who absolves everyone! Because a son can become bad or ignorant about his duties as an offspring, but the Mother always remains a Mother.||2||

O Mother! There are many sons of Yours on this earth and they are gentle. Amidst them, I am Your son, who is extremely libidinous. I have the feelings of possession, and I have no compassion within me. But I am Yours, O Shiva! A son can become bad or ignorant about his duties as an offspring, but the Mother always remains a Mother.||3||

O Mother! O Mother of the world! Your feet has not been engaged upon [by me] and, even more so, Your feet has not been submitted with offerings by me. Even then, You shower immaculate benevolence on me. Because a son can become bad or ignorant about his duties as an offspring, but the Mother always remains a Mother.||4||

At an age of more than eighty-five years¹, by me, who lacks the prowess to perform various rituals, the Devas have been left along. O Mother of Lambodar (Parvati)! Now, in this situation, if Your benevolence does not happens on me, then, I, the unsupported one, will take whose refuge?||5||

O Aparna! A dog-eater (Chandala) becomes a talkative person with honey-like sweet words coming out from the tongue; and a poor man roams fearlessly for long time in golden riches, when the chants of Your name fall [seat] inside the ear of anyone. O Mother! Then, in that case, who can know the achievements due to continuous chants of Your name based on the appropriate rules?||6||

Kapali, Who has ashes from the burnt corpses on body, Who has the directions as clothes (cloth-less), Who has thick tress-locks, Who has a garland of king of snake in neck, Who is known as Pashupati, and Who is the ruler of ghosts, attains the position of poison-destroyer and Lord of the world. O Bhavani! This is just a result of addition of You as His consort.||7||

I don't have the desire to attain Moksha, neither I have the desire to attain luxuries and resplendence in the world. I don't have expectations of sciences, and O the Moon-faced Goddess! I don't even desire for luxuries and comfort. O Mother! Thus, I beg You, that whenever I am born, give me the chanting of these names to me — Mridani, Rudrani, Shiv, Bhavani.||8||

O Shyama! You are not revered by me, using methods or various prescriptions. I didn't do anything beyond the rough-thinking and speech. But even then, if You keep me, the destitute and orphan, in benevolence, then it suits You; since You indeed are beyond everything, O Mother!.||9||

O Durga, Who is the abode of ocean of mercy! When I remember You in troublesome situations, don't think it is stupidity. It is because when a child is hungry, the child only remembers the Mother.||10||

O Mother of the world! You are full of benevolence for me; [but] what is the surprise in this? [Because] Even when a son is full of faults, the Mother does not ignores or disowns the child.||11||

O Mahadevi! There is no fallen one like me, and there is indeed no absolver of sins like You. Knowing this, You do what You think as appropriate.||12||

देव्यापराधक्षमापनस्तोत्रम्‌ devyāparādhakṣamāpanastotram‌

(English Translations: Stutimandal)
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Jewell on August 01, 2013, 11:22:06 PM

O Virgin Pure

O Virgin pure, immaculate, O Lady Theotokos
O Virgin Mother, Queen of all and fleece which is all dewy
More radiant than the rays of sun and higher than the heavens
Delight of virgin choruses superior to Angels.
Much brighter than the firmament and purer than the sun's light
More holy than the multitude of all the heavenly armies.

Rejoice, O Unwedded Bride!

O Ever Virgin Mary of all the world, the Lady
O bride all pure, immaculate O Lady Panagia
O Mary bride and Queen of all our cause of jubilation
Majestic maiden, Queen of all O our most holy Mother
More hon'rable than Cherubim beyond compare more glorious
than immaterial Seraphim and greater than angelic thrones.

Rejoice, O Unwedded Bride!

Rejoice, O song of Cherubim Rejoice, O hymn of angels
Rejoice, O ode of Seraphim the joy of the archangels
Rejoice, O peace and happiness the harbor of salvation
O sacred chamber of the Word flow'r of incorruption
Rejoice, delightful paradise of blessed life eternal
Rejoice, O wood and tree of life the fount of immortality.

Rejoice, O Unwedded Bride!

I supplicate you, Lady now do I call upon you
And I beseech you, Queen of all I beg of you your favor
Majestic maiden, spotless one O Lady Panagia
I call upon you fervently O sacred, hallowed temple
Assist me and deliver me protect me from the enemy
And make me an inheritor of blessed life eternal.

Rejoice, O Unwedded Bride! (

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Ravi.N on August 02, 2013, 05:58:52 AM
Different manifestations of Kali
KESHAB (with a smile): "Describe to us, sir, in how many ways Kali, the Divine Mother, sports in this world."
MASTER (with a smile): "Oh, She plays in different ways. It is She alone who is known as Maha-Kali, Nitya-Kali, Smasana-Kali, Raksha-Kali, and Syama-Kali. Maha-Kali and Nitya-Kali are mentioned in the Tantra philosophy. When there were neither the creation, nor the sun, the moon, the planets, and the earth and when darkness was enveloped in darkness, then the Mother, the Formless One, Maha-Kali, the Great Power, was one with Maha-Kala, the Absolute.
"Syama-Kali has a somewhat tender aspect and is worshipped in the Hindu households. She is the Dispenser of boons and the Dispeller of fear. People worship Raksha Kali, the Protectress, in times of epidemic, famine, earthquake, drought, and flood. Smasana-Kali is the embodiment of the power of destruction. She resides in the cremation ground, surrounded by corpses, jackals, and terrible female spirits. From Her mouth flows a stream of blood, from Her neck hangs a garland of human heads, and around Her waist is a girdle made of human hands.
Beginning of a cycle
"After the destruction of the universe, at the end of a great cycle, the Divine Mother garners the seeds for the next creation. She is like the elderly mistress of the house, who has a hotchpotch-pot in which she keeps different articles for household use. (All laugh.)
"Oh, yes! Housewives have pots like that, where they keep 'sea-foam', blue pills, small bundles of seeds of cucumber, pumpkin, and gourd, and so on. They take them out when they want them. In the same way, after the destruction of the universe, my Divine Mother, the Embodiment of Brahman, gathers together the seeds for the next creation. After the creation the Primal Power dwells in the universe itself. She brings forth this phenomenal world and then pervades it. In the Vedas creation is likened to the spider and its web. The spider brings the web out of itself and then remains in it. God is the container of the universe and also what is contained in it.

The Gospel of Sri Ramakrishna
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Ravi.N on August 04, 2013, 05:18:49 PM
Sri Ramakrishna began his midday meal with the devotees. It was about one o'clock. A devotee sang in the courtyard below:
Awake, Mother! Awake! How long Thou hast been asleep In the lotus of the Muladhara!
Fulfil Thy secret function, Mother:
Rise to the thousand-petalled lotus within the head,
Where mighty Siva has His dwelling;
Swiftly pierce the six lotuses
And take away my grief, O Essence of Consciousness!

Hearing the song, Sri Ramakrishna went into samadhi; his whole body became still, and his hand remained touching the plate of food. He could eat no more. After a long time his mind came down partially to the plane of the sense world, and he said, "I want to go downstairs." A devotee led him down very carefully. Still in an abstracted mood, he sat near the singer. The song had ended. The Master said to him very humbly, "Sir, I want to hear the chanting of the Mother's name again."

The musician sang:
Awake, Mother! Awake! How long Thou hast been asleep In the lotus of the Muladhara! . . .

The Master again went into ecstasy.

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on August 05, 2013, 12:41:19 PM
Maa Durga

One day the disciple:
d: As instructed I have made two lists in preparation for Durga Puja: one for thoughts inside "I" and the other for the thoughts outside "I".

cguru: What are those thoughts?

d: Inside "I":  fear of survival, feeling of confinement, sorrow in moving from small to small, sort of emptiness;
Outside "I": the Himalayas, the vast Sky, the Dawn, Divine Mother.

cguru: Good. Make the second list bigger.

d: ok, but still I am wondering, what is the relationship between these lists and Durga Puja.

cguru: Because Durga Puja will happen in the boundary of these lists. Great fight will take place to move from the first to the second list, and there is an opportunity that we will leave behind some of the first list and place our foot on the second list.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on August 12, 2013, 04:22:16 PM
Maa Durga

The Master sang:
If only I can pass away repeating Durga's name,
How canst Thou then, O Blessed One,
Withhold from me deliverance,
Wretched though I may be?
I may have stolen a drink of wine, or killed a child unborn,
Or slain a woman or a cow,
Or even caused a brahmin's death;
But, though it all be true,
Nothing of this can make me feel the least uneasiness;
For through the power of Thy sweet name
My wretched soul may still aspire
Even to Brahmanhood.

From Gospel of Sri Ramakrishna

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Ravi.N on August 15, 2013, 11:54:54 AM
To my Divine Mother I prayed only for pure love. I offered flowers at Her Lotus Feet and prayed to Her: 'Mother, here is Thy virtue, here is Thy vice. Take them both and grant me only pure love for Thee. Here is Thy knowledge, here is Thy ignorance. Take them both and grant me only pure love for Thee. Here is Thy purity, here is Thy impurity. Take them both, Mother, and grant me only pure love for Thee. Here is Thy dharma, here is Thy adharma. Take them both, Mother, and grant me only pure love for Thee.'

(To the Brahmo devotees) "Now listen to a song by Ramprasad:
Come, let us go for a walk, O mind, to Kali, the Wish-fulfilling Tree, And there beneath It gather the four fruits of life.
Of your two wives, Dispassion and Worldliness,
Bring alone Dispassion only, on your way to the Tree,
And ask her son Discrimination about the Truth.
When will you learn to lie, O mind, in the abode of Blessedness, With Cleanliness and Defilement on either side of you?
Only when you have found the way
To keep these wives contentedly under a single roof,
Will you behold the matchless form of Mother Syama.
Ego and Ignorance, your parents, instantly banish from your sight; And should Delusion seek to drag you to its hole,
Manfully cling to the pillar of Patience.
Tie to the post of Unconcern the goats of Vice and Virtue,
Killing them with the sword of Knowledge if they rebel.
With the children of Worldliness, your first wife, plead from a goodly distance, And, if they will not listen, drown them in Wisdom's sea.
Says Ramprasad: If you do as I say,
You can submit a good account, O mind, to the King of Death,
And I shall be well pleased with you and call you my darling.

The gospel of sri Ramakrishna
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on August 19, 2013, 04:10:45 PM
Maa Durga

One of the manifestation of Goddess Parvati is Devi Shakambari, probably one of the most compassionate face of a manifestation.

The story goes about demon Durgama who did penance meditating on Brahma and got the Vedas under his control as a boon.

Consequently the Brahmins forgot all vedic rituals. Due to this the devas could not get the havis and became weak. The asuras conquered them and threw them out of the heaven.

The absence of vedic homas resulted in absence of rains on earth and made all water bodies dry. A great draught ensued which killed so many people (and animals) that dead bodies piled up and there was no one to cremate.

The brahmins went to the foothills of the Himalayas and started meditating on the Divine Mother without taking any food. After many days of austerities and intense prayer, Devi Shakambari appeared before them.

She was अनंताक्षिमयं रूपं (Ananta Akshimayam Rupam),
i.e. with innumerable eyes.

This reminds of Purusha Sukta, Sahasra Shira and Sahasra Aksa, innumerable heads and innumerable eyes.

Here Devi appeared with innumerable eyes, as if to convey that She is the witness of everything, She knows the joy of everyone as well as the suffering of everyone.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Jewell on August 25, 2013, 04:30:56 PM

You Raise Me Up

When I am down and, oh my soul, so weary,
When troubles come and my heart burdened be,
Then, I am still and wait here in the silence,
Until you come and sit awhile with me.

You raise me up, so I can stand on mountains,
You raise me up, to walk on stormy seas,
I am strong, when I am on your shoulders,
You raise me up: To more than I can be.

You raise me up, so I can stand on mountains,
You raise me up, to walk on stormy seas,
I am strong, when I am on your shoulders,
You raise me up: To more than I can be.

There is no life - no life without its hunger,
Each restless heart beats so imperfectly,
But when you come and I am filled with wonder,
Sometimes, I think I glimpse eternity.

You raise me up, so I can stand on mountains,
You raise me up, to walk on stormy seas,
I am strong, when I am on your shoulders,
You raise me up: To more than I can be.

You raise me up, so I can stand on mountains,
You raise me up, to walk on stormy seas,
I am strong, when I am on your shoulders,
You raise me up..To more than I can be.

Rolf Løvland and Brendan Graham (

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Jewell on August 27, 2013, 01:38:43 AM

Worthy is (gr. Άξιον εστίν, stsl. Worthy EST) is a liturgical Russian chant in Orthodox Christianity.

According to tradition,it was writen during the patriarch Nicholas Hrisoverga (983-996). One night a monk was reading the canon of the Madonna and sang, Čestnjejšuju song in cell of Pantocrator Monastery now called "Worthy is". The old man went to his room. Suddenly a man appeared at the church and began to sing: Worthy is. This song was so far unknown in the church. Unknown Monk heard the song, he was all excited, because of the content, but also because of beautiful chanting. "We like singing," said the stranger monk. He wanted to have the song written and issued a single plate on which the alien finger wrote the song as per wax. Then he disappeared. Christians believe that the stranger was the Archangel Gabriel. The panel is transferred to Constantinople. The song "Is worthy" is still used in the church service.

Dostojno jest

Dostojno je uistinu
Da Blaženom zovemo Tebe, Bogorodicu,
Uvek Blaženu i Svebesprekornu i Mater Boga našega
Časniju od Heruvima i neuporedivo slavniju od Serafima
Tebe što Boga Reč neporočno rodi
Uistinu Bogorodicu veličamo

Worthy is

Worthy is truly
Blessed to call you, Madonna,
Always Blessed and  Seamlessly Mother of our God
Venerable of Cherubims and incomparably Great of Seraphim
The word of God which you from purity born
Indeed Madonna we Glorify!

Beautiful... (

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on August 27, 2013, 10:13:59 AM
Maa Durga

The form of Devi Shakambari was resplendent like million suns and She was a nectar of compassion. Seeing the pitiable condition of the people in the world dying of hunger and thirst in the mighty draught, Her innumerable eyes filled with tears. The tears flowed down from Her eyes in thousands of streams for nine nights continuously. This produced water on the dry earth and took it out of the draught.

Later the devas and brahmins said: Who else is there who will cry looking at the distress of even the fallen, apart from Supreme Mother Goddess Satakshi?

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Ravi.N on August 31, 2013, 11:29:49 PM
ThAyumanavar's hymns to the Divine mother are some of the finest ever.In this verse 5 of Malai vaLar kAdhali peN uma-the Lover damsel who grew up in the mountain-he says that the Divine Mother having given birth to the universe,yet is a virgin.He composed this set of verses after visiting kanyakumari in cape comorin,South india.

Here is the verse 5,which has a sweet mantric feel about it,as he refers to the way devotees chant her name:

பூரணி புராதனி சுமங்கலை சுதந்தரி
 புராந்தகி த்ரியம்பகிஎழில்
 புங்கவி விளங்குசிவ சங்கரி சகஸ்ரதள
 புஷ்பமிசை வீற்றிருக்கும்
நாரணி மனாதீத நாயகி குணாதீத
 நாதாந்த சத்திஎன்றுன்
 நாமமே உச்சரித் திடுமடியர் நாமமே
 நானுச்ச ரிக்கவசமோ
ஆரணி சடைக்கடவுள் ஆரணி எனப்புகழ
 அகிலாண்ட கோடிஈன்ற
 அன்னையே பின்னையுங் கன்னியென மறைபேசும்
 ஆனந்த ரூபமயிலே
வாரணியும் இருகொங்கை மாதர்மகிழ் கங்கைபுகழ்
 வளமருவு தேவைஅரசே
 வரைரா சனுக்கிருகண் மணியாய் உதித்தமலை
 வளர்காத லிப்பெண்உமையே.

Oh Perfection (Poorani)!Ancient one (PurAdhani)!Auspicious one(Sumangali)!Autonomous one(Swatantri)!Destroyer of Triune Cities (Purantaki)!
Triple Eyed one!Lovely Goddess (ezhil Pungavi)!Sankari,spouse of Siva!NArani,seated On the thousand petalled lotus (in cranium)!
Godess transcending mind!Shakti transcending attributes and sound -
Chant thus devotees-your name;That Name,Am I fit to chant?
Praised art Thou as Arani By Him who weareth the Ar (Athi or Konrai) blossom.
Oh Mother that gave birth to universes Vast,
Yet spoken of in the Vedas as a Virgin,the Blissful one comely as a peacock!
Born as 'apple of the eye' to the Mountain King,where the corset breasted damsels Rejoice (bathing)in the renowned Ganges!
Oh uma!the Beloved Damsel who grew up in the Mountain !(himalayAs)

Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on September 02, 2013, 12:12:09 PM
Maa Durga

The Devas praised Devi Shakambari as:

नमो माहेश्वरि शिवे पञ्चकोशान्तरस्थिते
Namo Maheshwari Shive Panchakosa Antara Sthite,
which means the auspicious Maheswari Who resides in the interior of the five koshas.

Actual sadhana is very very deep and cannot be captured by superficial statements like "we are already realised" etc. One who is able to penetrate the five koshas can only come face to face with the core God Consciousness.

चेतसा निर्विकल्पेन यां ध्यायंति मुनीश्वराः
Cetasa Nirvikalpena Yam Dhayanti Munishwara,
which means the One Who is the Nirvikalpa Consciousness (Consciousness without  Vikalpa or change) and Who is meditated upon by the great sages.

The great Puranas on one hand shows the way to worship the form of God and on the other hand points to the deeper God Consciousness.

Durga also means Durgama, Who is very very difficult to reach internally.

Jai Durga
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Nagaraj on September 05, 2013, 11:20:00 AM

"'O Mother! O Blissful One! Reveal Thyself to me. Thou must!'
'O Lord of the lowly! O Lord of the universe!
Surely I am not outside Thy universe.
I am bereft of knowledge. I am without discipline.
I have no devotion. I know nothing. Thou must be
gracious and reveal Thyself to me.' "

(The Gospel of Sri Ramakrishna)
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Jewell on March 08, 2018, 03:33:25 AM

Manifestations of Her glory show
In power of immeasurable might,
Throughout the universe, powers that swell
The sea of birth and death, forces that change
And break up the Unchanged and changed again.
Lo! Where shall we seek refuge, save in Her?

from the Hymn to the Divine Mother
by Swami Vivekananda
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: silentgreen on July 19, 2018, 05:34:08 AM

During the sadhana of Vichara, one should not get fascinated with the word "I" but understand it from the proper perspective. Today there are I-Phones, I-Pads, I-Wishes, I-10s, I-20s etc. So we are uttering 'I' more than ever before. But this 'I' is more binding than liberating. The 'I' which liberates is the source of 'I' and not the word 'I'. That source is nameless and can as well be represented by 'You'.

There are subjective advantages and disadvantages of each:
1. The advantage of 'I' is the direct focus on the self compared to 'You' (without devotion) building a layer of concepts. Here 'You' is only objectifying, cutting itself off from the subject 'I'. With devotion and proper guidance of guru this will not happen but it is likely to happen for many others.

2. The advantage of 'You' is a little subtle. It can only be appreciated if one is true to oneself. In the journey towards the source of 'I' one finds that whatever progress one makes the 'I' will always remain 'smaller' than the Cosmic 'I' which creates and destroys the Universe. Even after self-realization one does not become the master of creation. One may not even know the thoughts going on in the minds of other individuals. Self-realization will give the understanding of the True Essence. This understanding of True Essence will give the understanding of Maya. But this understanding of Maya does not make one the wielder of Maya (Mahamaya).

So what has happened actually? The essence of Mahamaya is understood and one gets the ability to touch the feet of Mahamaya in samadhi. The body and mind still needs to take part in the drama of Mahamaya, though in a detached manner. Even if this particular body is casted off, there are other bodies which continues with the play of the Mahamaya.

Seeing Sri Ramakrishna still clapping hands and chanting the names of Gods after Vedantic realization, Totapuri was annoyed and jeered at him commenting whether he was making chappatis by clapping his hands. What is the use of going back to the old habit of clapping and chanting when the highest realization was imparted to him? Totapuri got the answer in the subsequent events of his life. Totapuri understood that Mahamaya which he considered as a 'rusty' thing for Vedantists till then is not a 'rusty' thing at all. It shines always. In fact it shines better in realization than Avidya.

So appreciating the presence of the Mahamaya as the controller of the Universe, as the controller of individual souls, as the Cosmic 'I', Whose essence is understood better through self-realization, Whose feet is reached through knowledge, one starts appreciating 'You' without discarding the appreciation for 'I'.

Then one may say: 'I am where I am, You are where You are.'
Title: Re: Devi Mahatmya / Durga Saptashati / Chandi
Post by: Jewell on July 20, 2018, 05:19:37 AM
Beautiful,beautiful words...(