Sakti 408

CONTENTS
1. Salutations to ›akti ..... 9

2. Editorial ..... 10
3. Eight Stanzas to Bhavån∂ ..... 13
4. Parå ›akti and Brahma is One and the Same ..... 15
5. Different Aspects of Parå‹akti
óSri Chandrasekharendra Saraswati Jagadguru
Shankaracharya of Kanchi Kamakoti Peetham ..... 19
6. The Power of the Mantras and Its Worship
óSri Abhinava Vidya Teertha Swami
Shankaracharya of Shringeri Sharada Peetham ..... 21
7. The Tattva of ›akti and Her Worship
óSwami Odiyababa ..... 24
8. Dev∂óSwami Sivananda ..... 26
9. The Secret of ›akti Worship
óBrahmalina Sri Jayadayal Goyandka ..... 32
10. Nåradaís Glorification of Rådhå
óNityalilalina Sri Hanumanprasad Poddar ..... 43
11. A Request to Måtæ-›akti (Women)
óBrahmalina Swami Ramsukhdas ..... 48
12. Hymn to Mother Ga∆gåóSwami Sivananda ..... 52
13. Identity of ›akti and ›aktimån
óSri Anand Sarup Sahebji Maharaj ..... 54
14. Healing by Mantra-›aktióSwami Dayanand ..... 57
15. The Worship of the Divine Mother
óSwami Abhedananda ..... 61
16. Tripura Upani¶adóK. Subramanian ..... 66
4
17. ›akti in Upani¶adsóK. V. B. Sastry ..... 73

18. Divine Mother in Upani¶ads
óK. V. Gajendragadkar ..... 75
19. ›akti in the Kena Upani¶adóR. P. Dwivedi ..... 79
20. Hymn to Annapµurƒå ..... 87
21. ›åktamóH. H. Sri Mahaswamigal ..... 92
22. Worship of the Divine MotheróSwami Ashesananda ..... 100
23. Durgå-PµujåóBasanta Kumar Chatterjee ..... 104
24. The Conception of ›r∂ Durgå
óAkshaya Kumar Banerjee ..... 109
25. Thou Mother: The Supreme
óGobinda Chandra Panigrahi ..... 121
26. Science, ›akti and SanctityóRadhakamal Mukerji ..... 122
27. Odes to the Mother Divine
óKshitindra Nath Tagore ..... 138
28. ›aktióShambhoo Nath ..... 149
29. Stray Thoughts on the PathóM. P. Jain ..... 153
30. Conception of ›aktióB. Bhattacharya ..... 154
31. Hymn to the Divine Mother for Forgiveness of
Transgressions ..... 161
32. ›akti as MotheróSri Aurobindo ..... 166
33. Adoration of the Divine MotheróGuru Govind Singh ..... 177
34. ›r∂ VidyåóSwami Padmanabhananda ..... 181
35. Kål∂óthe MotheróSwami Vivekananda ..... 184
36. Five Divine ›aktis in G∂tå ..... 185
37. ›aktióthe Power of UniverseóDr. Girish Goyal ..... 187
38. Durgå is the Supreme MotheróOm Prakash Dubey ..... 199
39. ›akti Worship: Evolution of the Concept of
CåmuƒŒå in the PuråƒasóDr. Ratna Sharma ..... 204
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40. ›akti of Prayer ..... 211

41. ›akti of Faith ..... 213
42. ›akti of Silence ..... 215
43. Durgåóthe Supreme Female Reality
óProf. D. Vaidyanathan ..... 216
44. MahåvidyåsóGoddesses of Tantra
óDr. Uma Raman Jha ..... 221
45. Transmission of Spiritual Power
óLate Vaman Dattatraya Gulavani ..... 226
46. The Cosmic form of Dev∂ ..... 237
47. Introduction for ›akti Worship ..... 239
48. Åtma-›akti and Chanting Divine Name
óSurendra Pal ..... 242
49. ›akti Tattva
óShailendra Mani Tripathi ëBrahmarshií ..... 244
50. Grace of GoddessóProf. Indravadan B. Raval ..... 251
51. Gåyatr∂-UpåsanåóAtmananda ..... 254
52. Gåyatr∂ Mantraóthe Power of Powers
óSwami Chidananda ..... 261
53. Gåyatr∂óthe Mother Divine
óRamakrishna Rao Gandikota ..... 266
54. Gåyatr∂ WorshipóSandhyåvandanam
óDr. C. S. V. Jois ..... 275
55. Durgåóthe Supreme Female Reality
óKalyana Chowdhury ..... 280
56. ›aktióthe Divine MotheróSrikrishna Das ..... 282
57. Mahå‹akti alone is Mother ..... 286
58. ›aktióthe Mother of UniverseóDr. V. V. Rampal ..... 288
59. Power and Glory of Ma DurgåóDr. V.V.B. Rama Rao ..... 290
6
60. Lak¶m∂ TattvaóP. Ramachandrachar ..... 295

61. ›r∂ Mahålak¶m∂óR. Kannan ..... 302
62. Saraswat∂óthe Goddess and River Celestial
óT. Siva Rama Krishna ..... 306
63. Essence of Mahåsaraswat∂
óShiv Sharan Singh Chauhan ëAnsumalií ..... 313
64. ›akti as Woman: Chaste IdealsóDr. Ashok Pandya ..... 316
65. S∂tå as ›akti ..... 321
66. Prayers of Dev∂ ..... 323
67. Mother S∂tåóChastity PersonifiedóSwami Sivananda ..... 325
68. ›akti and Valour of Bhagawat∂ S∂tå ..... 329
69. To ›r∂ Rådhå ..... 332
70. Rådhåóthe Ineffable MysteryóSwami Krishnananda ..... 334
71. The Position of Female Deities in Mådhva Sampradåya
óR. Sridharan ..... 341
72. Madålasåóthe Divine ›akti of Motherhood
óMinakshi Agarwal ..... 346
73. Mother Cow as ›aktióDr. Brahmanand ..... 349
74. ›akti as MotheróDr. Chaman Lal Raina ..... 351
75. ›akti Concept in Durgå Sapta‹at∂ and ›r∂ Vidyå
óV. Ramanathan ..... 356
76. Saundarya Lahar∂: Beauty SupremeóR. Subramaniam ..... 363
77. ›akti-TattvaóUma Shanker Gupta ..... 370
78. Importance of Durgå Sapta‹at∂ óS. K. Trivedi ..... 374
79. ›akti in Yogavåsi¶¢ha
óMylavarapu Lakshmi Narasimham ..... 378
80. Goddess ›akti, My MotheróChilukuri Venkateswarlu ..... 382
81. Mystery of Buddha‹aktióGautam Chakraborty ..... 383
82. Table of 51 ›aktip∂¢has ..... 387
7
83. A Few ›åkta Sådhakasó

1. ›r∂ Råmakæ¶ƒa Paramaha≈sa ..... 390
2. Våmåk¶epåóA Great ›akti-Sådhaka of Bengal
óDr. Mukunda Pati Tripathi ëRatnamål∂yaí ..... 394
3. Bhakta CaƒŒ∂dåsa ..... 400
84. A Few Sat∂só
1. Sat∂ Damayant∂ ..... 403
2. Sat∂ ›åƒŒil∂ ..... 404
3. Sat∂ Anasµuyå ..... 405
4. Sat∂ Såvitr∂ ..... 406
85. Dev∂ Umå Fastened the Door ..... 407
86. An Interesting Fable: Dev∂ Annapµurƒå ..... 409
Editorial
There are various devotional cults like those of Vi¶ƒu, ›iva,
›akti, Sµurya, Gaƒe‹a etc. A devotee of Vi¶ƒu seeks to establish
that his I¶¢a (chosen ideal) Vi¶ƒu is the Supreme Being and
that ›iva, ›akti are only His emanations. He marshals many
arguments based on Puråƒas and Mantra ›åstra for this, finally
to clinch his argument he quotes the authority of a non-sectarian
philosopher like ›a∆karåcårya, who accepted the superiority of
Vi¶ƒu and ›iva. Similarly votaries of ›akti argue that ›akti is
the Supreme Being. They put forward many arguments to
establish the supremacy of ›akti as God. There is extensive
literature to establish this.
The purpose of bringing out this issue ›akti Number as
special issue of Kalyana-Kalpataru is that devotees of ›akti be
aware of various aspects of ›akti and ›aktip∂¢has and thus
develop an ardent faith in Her. And further that the Supreme
Being is one and only one (non-dual). Multiplicity is the
projections of the ›akti (Power) of the non-dual reality. ›akti
and its possessor or ›aktimån are inseparably one (non-dual)
just as fire and its burning power are one. Yet they are different
also, as the burning power of the fire can be distinguished from
the fire. In this conception of relationship, the non-duality of
the Supreme Being is secured in spite of His projection as the
many through His ›akti. Also the projection of the ›akti as the
Supreme Being is not affected in any manner. It is the
inconceivable uniqueness of that Supreme Being. He can be
the many through His ›akti but yet He remains unchanged and
unaffected in the least.
It may be argued that in Dev∂ Bhågavata, ›akti is eulogised
as the Supreme Being. It is true. These scriptures are meant
Editorial 11
for the votaries of ›akti who have to obtain salvation through

their ardent faith in ›akti. So their faith in ›akti is to be
strengthened and made unswerving. In other words the one
redeeming power whom Vai¶ƒavas worship as Vi¶ƒu, ›aivas
as ›iva and ›åktas as ›akti is really one Supreme Being only.
All the praises bestowed on ›akti or ›iva or Vi¶ƒu downgrading
others are really direct praises of one Supreme Being. That
Supreme Being may be called as Vi¶ƒu, ›iva or ›akti, Gaƒe‹a
or Sµurya. The Vedånta philosophy maintains that the one
Supreme Being approaches a votary in whatever form the votary
conceives Him, and every one of these forms can be called the
Supreme Being Himself. For those who can appreciate this
liberal position every sectarian theology is alike. But many
people cannot accept this liberal view. So they raise the slogan
that there is no other Supreme Being other than that they
worship. They look down upon all religionists other than theirs
as worshipping a false God. Such exclusiveness is needed to
strengthen faith at a certain stage of manís spiritual development
but if he is not acquainted with the broad Vedånta view, there
is a grave danger of faith degenerating into fantacism. A faith,
even though exclusive, is valid and healthy only to the extent
it recognises the propriety and validity of another manís right
to have his own faith.
›r∂ Råmakæ¶ƒa, a votary of ›akti says that ìa daughter-in-
law in a household loves all the persons belonging to it and
serves them equitably. But her attitude of love towards her
husband has got its own speciality and exclusiveness.î This
should be the distinction in the attitude of one towards oneís
own faith and the faith of others.
Healthy tolerance of all faiths is necessary. If this view is
accepted then all acrimony amongst various sectarian cults can
come to an end. Therefore the objective of this issue is to see
that the acrimony among various sectarian cults comes to an
end.
12 Kalyana-Kalpataru
This issue contains such articles in the praise of ›akti as

to strengthen the faith of her votaries. It also includes other such
articles as to develop in us a wider view so that we may have
respect for the faith of others.
I express my gratitude to the Supreme God for inspiring
us and making us undertake this assignment. We are grateful
to our learned contributors but for whose valuable articles this
special issue of Kalyana-Kalpataru would not be what it is.
I thank the editorial staff for their painstaking effort and
cooperation for bringing out this issue.
Our effort would be amply rewarded if this issue of
Kalyana-Kalpataru can help develop readersí true devotion to
›akti.
óEditor
❑❑
Eight Stanzas to Bhavån∂
Ÿ ÃÊÃÊ Ÿ ◊ÊÃÊ Ÿ ’ãœÈŸ¸ ŒÊÃÊ Ÿ ¬ÈòÊÊ Ÿ ¬ÈòÊË Ÿ ÷ÎàÿÊ Ÿ ÷ÃÊ¸–
Ÿ ¡ÊÿÊ Ÿ ÁfllÊ Ÿ flÎÁûÊ◊¸◊Òfl ªÁÃSàfl¢ ªÁÃSàfl¢ àfl◊∑§Ê ÷flÊÁŸH
No father have I, no mother, no comrade,
No son, no daughter, no wife, and no grandchild,
No servant or master, no wisdom, no calling:
In Thee is my only haven of refuge,
In Thee, my help and my strength, O Bhavån∂! (1)
÷flÊéœÊfl¬Ê⁄U ◊„UÊŒÈ—π÷ËL§— ¬¬ÊÃ ¬˝∑§Ê◊Ë ¬˝‹Ê÷Ë ¬˝◊ûÊ—–
∑È§‚¢‚Ê⁄U¬Ê‡Ê¬˝’h— ‚ŒÊ„¢U ªÁÃSàfl¢ ªÁÃSàfl¢ àfl◊∑§Ê ÷flÊÁŸH
Immersed as I am in the limitless ocean
Of worldly existence, I tremble to suffer.
Alas! I am lustful and foolish and greedy,
And ever enchained by the fetters of evil:
In Thee is my help and my strength, O Bhavån∂! (2)
Ÿ ¡ÊŸÊÁ◊ ŒÊŸ¢ Ÿ ø äÿÊŸÿÊª¢ Ÿ ¡ÊŸÊÁ◊ ÃãòÊ¢ Ÿ ø SÃÊòÊ◊ãòÊ◊˜–
Ÿ ¡ÊŸÊÁ◊ ¬Í¡Ê¢ Ÿ ø ãÿÊ‚ÿÊª¢ ªÁÃSàfl¢¢ ªÁÃSàfl¢¢ àfl◊∑§Ê ÷flÊÁŸH
To giving of alms and to meditation,
To scriptures and hymns and Mantras, a stranger,
I know not of worship, possess no dispassion:
Ÿ ¡ÊŸÊÁ◊ ¬Èáÿ¢ Ÿ ¡ÊŸÊÁ◊ ÃËÕZ Ÿ ¡ÊŸÊÁ◊ ◊ÈÁQ¢§ ‹ÿ¢ flÊ ∑§ŒÊÁøÃ˜–
Ÿ ¡ÊŸÊÁ◊ ÷ÁQ¢§ fl˝Ã¢ flÊÁ¬ ◊ÊÃª¸ÁÃSàfl¢ ªÁÃSàfl¢ àfl◊∑§Ê ÷flÊÁŸH
O mother! of pilgrimage or of merit,
Of mental control or the soulís liberation,
Of rigorous vows or devotion, I know not:
∑È§∑§◊Ë¸ ∑È§‚XÔUË ∑È§’ÈÁh— ∑È§ŒÊ‚— ∑È§‹ÊøÊ⁄U„UËŸ— ∑§ŒÊøÊ⁄U‹ËŸ—–

∑È§ŒÎÁCÔU— ∑È§flÊÄÿ¬˝’ãœ— ‚ŒÊ„¢U ªÁÃSàfl¢ ªÁÃSàfl¢ àfl◊∑§Ê ÷flÊÁŸH
Addicted to sinning and worthless companions,
A slave to ill thoughts and to doers of evil,
Degraded am I, unrighteous, abandoned,
Attached to ill objects, adept in ill-speaking;
¬˝¡‡Ê¢ ⁄U◊‡Ê¢ ◊„U‡Ê¢ ‚È⁄U‡Ê¢ ÁŒŸ‡Ê¢ ÁŸ‡ÊËÕE⁄¢U flÊ ∑§ŒÊÁøÃ˜–
Ÿ ¡ÊŸÊÁ◊ øÊãÿÃ˜Ô ‚ŒÊ„¢U ‡Ê⁄Uáÿ ªÁÃSàfl¢ ªÁÃSàfl¢ àfl◊∑§Ê ÷flÊÁŸH
I know neither Brahmå nor Vi¶ƒu nor ›iva,
Nor Indra, sun, moon, or similar beingó
Not one of the numberless gods, O Redeemer!
In Thee is my only haven of refuge.
ÁflflÊŒ Áfl·ÊŒ ¬˝◊ÊŒ ¬˝flÊ‚ ¡‹ øÊŸ‹ ¬fl¸Ã ‡ÊòÊÈ◊äÿ–
•⁄Uáÿ ‡Ê⁄Uáÿ ‚ŒÊ ◊Ê¢ ¬˝¬ÊÁ„U ªÁÃSàfl¢ ªÁÃSàfl¢ àfl◊∑§Ê ÷flÊÁŸH
In strife or in sadness, abroad or in danger,
In water, in fire, in the wilds, on the mountains,
Surrounded by foes, my Saviour! protect me:
•ŸÊÕÊ ŒÁ⁄Uº˝Ê ¡⁄UÊ⁄UÊªÿÈQ§Ê ◊„UÊˇÊËáÊŒËŸ— ‚ŒÊ ¡Ê«KflÄòÊ—–
Áfl¬ûÊÊÒ ¬˝ÁflCÔU— ¬˝áÊCÔU— ‚ŒÊ„¢U ªÁÃSàfl¢ ªÁÃSàfl¢ àfl◊∑§Ê ÷flÊÁŸH
Defenceless am Ióill, again and helpless,
Enfeebled, exhausted, and dumbly despairing,
Afflicted with sorrow, and utterly ruined:
❑❑
Parå ›akti and Brahma is One
and the Same
Even as fire and its burning capacity, the sun and its rays,
the moon and the moonlight, water and its coolness are ever
oneónever admit of any distinction, so there is no distinction
between God (the Substratum of ›akti) and His ›akti (Divine
Energy). Just as the energy of fire cannot exist apart from its
substratum, the element of fire, nor can the element of fire exist
without its energy, God and His Energy are one. The former
is always endowed with a male personality, while the latter is
ever invested with a female form. Thus continuing to be two,
they are eternally one. Essentially they can never exist as two.
One cannot exist without the other.
Parå ›akti (the Supreme Energy of God) cannot exist
independently of the transcendent Brahma (the Substratum of
that Energy); as such She is the same as the Supreme Spirit
the (Oversoul). Even so the transcendent Brahma, the Substratum
of Parå ›akti, is powerful only by virtue of the said Parå ›akti.
Hence He is eternally the same as Parå ›akti. Yet, in spite
of Their being identical, it is the Divine Energy that predominates.
Even the transcendent Realityówhich is all Truth, all
Consciousness and all Bliss,óif divorced from Its Divine
Energy, is reduced to a ënonentityí. Hence the element of Truth
constituting Its being derives its existence only from Its energy
in the form of TruthóSat-›akti; the element of Consciousness,
from Its energy in the form of Consciousness (Cit-›akti) and
the element of Bliss, from Its enrapturing PotencyóÅhlådin∂
›akti.
It is these potencies of the Supreme Spirit that have been

referred to under the names of Sandhin∂, Sa≈vit and Hlådin∂
›aktis. That essential energy of the Lord by which He
contributes to the existence of all is known by the name of
Sandhin∂; that by which He imparts light or knowledge is
referred to as the Sa≈vit ›akti: while that all-blissful essential
energy of His by which, though consisting of everlasting
supreme Bliss that knows no beginning or end, He not only
enables other souls to realize His blissful nature but Himself
realizes His transcendent supreme blissful character is known
as Hlådin∂ ›akti.
It is this most marvellous, eternal and supremely blissful
energy of the Lord, constituting His very Self, that enjoys the
title of Devotion or God-Love manifested in its various stages
of Sneha (affinity), Praƒaya (fondness), Måna (pride), Råga
(passion), Anuråga (Love), Bhåva (excessive fondness) and
Mahåbhåva (Extreme Love), and releases a nectarean current of
supreme Love, by taking a dip into which the devotee no less
than the Lord Himself quaffs the nectar of supreme bliss without
satiety. All this is but a miracle of ›akti (the Divine Energy).
It is not possible to worship Lord Vi¶ƒu, Lord ›iva,
Bhagavån ›r∂ Råma, Bhagavån ›r∂ Kæ¶ƒa or any other
manifestation, big or small, of the Godhead in a form devoid
of ›akti. How can one worship the ›aktimån alone as divorced
from His ›aktióthat ›akti which keeps up the indentity of Lord
Vi¶ƒu, Lord ›iva, Bhagavån ›r∂ Råma and Bhagavån ›r∂ Kæ¶ƒa,
nay, divorced from which these individual forms can no longer
exist? Devoid of ›akti, They cease to be what They are.
Whether ›akti is conceived as accompanying the ›aktimån
or not, whether while worshipping the ›aktimån Her image is
placed by the side of the ›aktimån or not, She is bound to
be wherever the ›aktimån is being worshipped. Without Her
the Adored or His adoration is out of the question.
Parå ›akti and Brahma is One and the Same 17
Worship of Parå ›akti (the Supreme Energy of the Lord)

alone is equally out of the question. When ›akti inheres in the
›aktimån alone, the latter too shall have been automatically
worshipped through the worship of ›akti. Hence there is no
distinction as a matter of fact between the Vai¶ƒavas (the votaries
of Lord Vi¶ƒu), the ›åktas (›akti-worshippers) and ›aivas
(votaries of Lord ›iva). The worshippers of God (the ›aktimån)
in a male form worship ›akti as a matter of course, though not
consciously. And the worshippers of ›akti too likewise worship
the ›aktimån, the Substratum of ›akti. Therefore, in whatever
form one may worship the ›aktimån or ›akti whether as a
primary or secondary substance, one worships in effect the one
Reality that is all truth, all consciousness and all bliss, provided
one is exclusively devoted to It.
Yet ›akti is worshipped in various forms and under different
names. The Vai¶ƒavas as a matter of fact worship Goddesses
Lak¶m∂, S∂tå and Rådhå. The Saivites adore Goddess Umå or
Sat∂ and Durgå and the ›åktas too likewise worship Lord ›iva
and God Bhairava. On particular occasions the Lord Himself
exhorts and gets His devotees to worship the Divine Mother
and the latter in Her turn exhorts and gets Her votaries to
worship the Lord and feels much delighted thereby. The worship
of ›r∂ Råma brings ineffable joy to S∂tå; that of ›r∂ Kæ¶ƒa, to
Rådhå; that of Lord Vi¶ƒu, to Lak¶m∂ and that of Lord Sadå‹iva,
to Pårvat∂. And the worship of S∂tå likewise brings joy beyond
expression to ›r∂ Råma; that of Rådhå, to ›r∂ Kæ¶ƒa; that of
Goddess Lak¶m∂, to Lord Vi¶ƒu and that of Pårvat∂, to Lord
›iva.
The deity worshipped by a worshippper must be one. This
is most essential. Nonetheless it is obligatory to worship other
forms also in order to win the pleasure of that one Deity or
to do His bidding. In obedience to ›r∂ Kæ¶ƒaís command Arjuna
worshipped Lord ›iva and even ›akti under the name of
Ekåna≈‹å. Bhagavån ›r∂ Kæ¶ƒa Himself worshipped Lord ›iva;

Bhagavån ›r∂ Råma Himself worshipped ›akti as well as Lord
›iva; Bhagavån ›iva worshipped Lords Vi¶ƒu, ›r∂ Råma and
›akti; the cowherds (of Vraja) worshipped Goddess Ambikå (the
Universal Mother), The damsels of Vraja worshipped Goddess
Kåtyåyan∂; the Yadus worshipped Goddess Durgå; while S∂tå
and Rukmiƒ∂ worshipped Goddess Ambikå. These are well-
known historical facts.
While conscious of the unity of ›akti and the ›aktimån a
votary should worship that particular form, that particular name
and that particular reality alone for which he has conceived a
liking, nay, which is dear to him, and according to the procedure
favourable to its worship. He should, however, recognize the
truth that it is his most beloved Deity alone that is being
worshipped by all in diverse forms and under different names
and that it is his supremely beloved Deity that has assumed
numerous distinct forms.
óKalyan
❑❑
The very conception of the name Durgå, the Mother in

Her apparently terrible and destructive aspect, is a significant
thing to be understood. In the Sapta‹at∂, the origin of the
name Durgå has been given in one verse where we have
it described that She, who saves us from all that is calamitous,
She who saves us from danger and trouble, is known as
Durgå. Because She saves Her devotees from all sorrows,
dangers and calamities, She is called Dev∂ Durgå. She being
conceived of in this peculiar aspect of an all-destroying power
is not only capable of being esoterically interpreted and
explained that She destroys all that is undesirable but also
it is based upon universal experience.
óSwami Sivananda
Different Aspects of Parå‹akti
óSri Chandrashekharendra Saraswati
Jagadguru Shankaracharya of Kanchi Kamakoti Peetham
The ancient seers of India wholeheartedly took to the pursuit
to unravel the mystery behind this universe. As a result they
found this universe to be a conglomeration of Energy of diverse
levels that appears to us as material objects. Further the same
Parå‹akti (Cosmic Energy or Cosmic Power) has assumed the
form of sentient entitiesóthe embodied souls (J∂vas).
Modern science did not believe in this metaphysical truth
a few centuries ago. But recent researches have proved this
beyond doubt forcing science to believe in this profound Truth
that Energy has assumed (can assume) the form of inert matter.
This Parå‹akti has two states (two aspects) Nirguƒa and
Saguƒa (formless unconditioned state and conditioned state with
form). In the formless aspect, She abides as the ever Perfect
Consciousness which Itself is a reservoir of Grace. From this
vast reservoir of Consciousness and grace, a tiny speck gives
rise to our consciousness. Therefore each embodied soul is a
treasure of Consciousness. Divine love is Her command. The
Vedas have enunciated (determined) to the diverse duties of
everyone. All these prescribed duties should be adhered to. By
such adherence to oneís prescribed duty one comes to know
about the true state of Parå‹akti. This profound truth has been
stated clearly in the G∂tå asó
Sfl∑§◊¸áÊÊ Ã◊èÿëÿ¸ Á‚Áh¢ ÁflãŒÁÃ ◊ÊŸfl—H
A mind gives to fulfilling the duty fickle by its nature falls
a prey to vices like hatred and anger. These vices are to be
remedied by cultivation of happiness or contentment and love.
By eschewing such noble virtues one falls a prey to vices. But

cultivation of virtues and giving up of vices should be adhered to.
To accomplish this, fulfilment of prescribed duties and dedicating
them to the goddess is the way. This makes it very easy.
By such ardent dedication one gets a strong hold, a rapport
to live in this world. Also one should adore that deity who is
oneís I¶¢a with faith.
›r∂ Durgå, Lak¶m∂, Saraswat∂ etc., are manifestations of this
Parå‹akti. Verily this same Parå‹akti has assumed the forms
of Lord ›iva, Lord Vi¶ƒu, Lord Gaƒe‹a, ›r∂ Kårtikeya and
Sµurya Nåråyaƒa.
The below quoted verse by ›r∂ ›a∆karåcårya bears testimony
to the above elucidated fact.
Á‡Êfl— ‡ÊÄàÿÊ ÿÈÄÃÊ ÿÁŒ ÷flÁÃ ‡ÊÄÃ— ¬˝÷ÁflÃ¢È–
Ÿ øŒfl¢ ŒflÊ Ÿ π‹È ∑È§‡Ê‹— S¬ÁãŒÃÈ◊Á¬–H
United with ›akti, ›iva is endowed (Saundarya Lahar∂,
verse 1) with the power to create the Universe. Otherwise He
is incapable even of movement.
So as an aspect of fulfilling our duty and adherence to it,
we should worship Parå‹akti and satisfy Her. The power that
gives is Parå‹akti alone, we only have to receive. Our prayer
to Her is whether She keeps us in the state of duality itself
or awards us the bliss of the divine realms of Kailåsa, Vaikuƒ¢ha,
Maƒidw∂pa etc., She should be happy. Or even if She confers
on us abidance in the non-dual state, She should be pleased.
Such should be our attitude and adherence to duty.
In fact our duty is to worship Parå‹akti by someway without
any desire or hankering.
Contented with what we get we should endeavour to serve
Her. This by itself is worship of a very high orderó“ÿŒÎë¿UÊ‹Ê÷‚¢ÃÈCUÔ Ê
mãmÊÃËÃÊ Áfl◊à‚⁄U—” etc.
❑❑
The Power of the Mantras and Its Worship
óSri Abhinava Vidya Teertha Swami
Shankaracharya of Shringeri Sharada Peetham
Suffering transmigration since time immemorial the J∂va
desires relief from misery, happiness and freedom from the cycle
of birth and death. To remedy the ills and get relief they strive
through various ways of the world and to attain salvation from
transmigration; they seek solutions according to their latencies.
But we find our efforts and remedies do not completely succeed.
The reason for this is that our power, strength is very limited.
But if we somehow contact the Supreme Omnipotent Lord,
Creator of the Universe then we would have unlimited power.
Our strength would be complete. Then only our life would be
a success.
We can come into such contact or associate with that Lord.
The scriptures declare that by carefully muttering Mantras the
respective gods (Devatås) worshipped become subordinate to us.
Mantras are mystic formula and chants. Devatås bestow their
grace on us. Fulfilling our cherished desires, the Devatås would
alleviate our misery “ŒflÊœËŸ¢ ¡ªà‚flZ ◊ãòÊÊœËŸÊSÃÈ ŒflÃÊ—–” the world is
under the control of gods and gods are under control of Mantras.
Gods being pleased by the muttering of Mantras and their
elaborate worship, they bestow all sorts of worldly enjoyments
and fulfil other goals of life.
◊ãòÊÊáÊÊ¢ ¡¬„UÊ◊ÊlÒ— SÃÍÿ◊ÊŸÊ Á„U ŒflÃÊ—–
¬˝‚ãŸÊ ÁŸÁπ‹ÊŸ˜ ÷ÊªÊŸ˜ ¬ÈL§·ÊÕZp ÿë¿UÁÃH
All the fifty alphabets coming out of our mouth make up the
Mantras. Each alphabet is a Mantraó“•◊ãòÊ◊ˇÊ⁄¢U ŸÊÁSÃ”. The
scriptures on Mantras (Mantra ›åstra) reveal aboutóby conjoining
what all alphabets which Devatå would manifest and what powers
would we gain. Such practice of muttering Mantras can also be

done to remedy miseries, to gain wealth and even salvation.
Right from worship of goblins (Bhµutas), spirits (Pretas),
demigoddesses (Yak¶iƒ∂s) to worship of the Supreme Lord we
have seven crore Mahåmantras and ordinary Mantras. According
to his past tendencies (latencies) desires sprout in the mind of
man to seek worldly wealth and pleasure, to avert unfavourable
circumstances and misery as also to release oneself from the
wheel of transmigration i.e., he seeks remedies according to his
inherent nature conditioned by the past. All these cherished
desires and objectives get fulfilled by worship of Dev∂-Devatås
(gods and goddesses) through their respective Mantras. If we,
with complete faith and self control, perform the rituals sticking
to the prescriptions of the ›åstras, fulfilment of our cherished
objectives are certain.
People of Tåmasika nature worship Yak¶iƒ∂s (demigoddesses)
and flaunt their power by displaying their Siddhis. But such
displaying of Siddhis are all in vain for, they donít uplift the
soul, being impediments on the path of God-realization. People
who are Råjasika by nature too worship gods and goddesses
(Dev∂-Devatås); but their mind being full of worldly desires and
ambitions, they miss the mark. Though their worldly desires get
fulfilled, due to these desires of temporal nature, they remain
deprived of real goodópurity of mind and piety. But people
with Såttvika bent of mind are fortunate. For, by their ardent
worship of gods in Såttvika way their lives became blessed and
auspicious. By such worship they even attain Self-realization
by the grace of their beloved Lord. Thus their life achieves its
purpose.
The ›åkta Tantras speak very highly of ›r∂ Vidyå
Pa¤cada‹åk¶ar∂ Mantra. The deity of this very sacred Mantra
is Goddess Lalitåmbikå (Whose form is the union of ›iva and
›akti).
The Power of the Mantras and Its Worship 23
Those who ardently worship this Mantra should never

perceive any difference between ›iva and ›akti. ›r∂ Hayagr∂va
(an incarnation of Lord Vi¶ƒu representing Vedic wisdom)
speaks about this matter in the concluding part of Lalitå Tri‹at∂
Stotraó
ÿSÿ ŸÊ ¬Á‡ø◊¢ ¡ã◊ ÿÁŒ flÊ ‡Ê¢∑§⁄U— Sflÿ◊˜H
ÃŸÒfl ‹èÿÃ ÁfllÊ üÊË◊à¬@Œ‡ÊÊˇÊ⁄UËH
He, who has no more future births or Lord ›a∆kara Himself
can only be a fit recipient of Pa¤cada‹åk¶ar∂ Mantra.
Taking each alphabet of this Mantra ›iva and ›akti both
made the Tri‹at∂ Stotra. §R¶i Agastya, has written an authoritative
commentary known as ë›r∂ Vidyå D∂pikåí on this Mantra.
Those eligible aspirants free from lust (desire), anger, greed
and such other vices should resort to a Guru, get ›r∂ Vidyå
Mantra from him and worship the Goddess with Såttvika
attitude. By such ardent worship one gets access to Power in
its complete form. His worldly life becomes auspicious and
finally he attains salvation by the grace of the Goddess. Thus
our life would attain its purpose and salvation is also got with
ease.
❑❑
Glory of Divine Motherís Name

Sweet is Thy name, O Refuge of the humble!
It falls like sweetest nectar on our ears
And comforts us, Beloved of our Souls!
The Priceless treasure of Thy name alone
Is the abode of Immortality.
And he who chants Thy name becomes immortal,
Falling upon our ears, Thy holy name
Instantly slays the anguish of our hearts,
Thou Soul of our souls, and fills our hearts with bliss!
óSwami Vivekananda
The Tattva of ›akti and Her Worship
óSwami Odiyababa
Question:óWhat is ›akti-Tattva?
Answer:óThat unconditioned substratum of whole universe
when it is addressed as a male It is known as ëCití and when
regarded as a female It is ëCitií. Thus ëCití and ëCitií are two
names of the same Truth (Tattva). We call the male form of
the reflection of the Tattva in Måyå as ∫‹wara, ›iva or Bhagavån
and address the female representation of the same Tattva as
∫‹war∂, Durgå or Bhagavat∂. Thus ›iva-Gaur∂, Kæ¶ƒa-Rådhå,
Råma-S∂tå and Vi¶ƒu-Mahålak¶m∂ are infact One and the same.
There is no difference between them as regarding the Tattva.
Only the worshippers assign different name and forms to the
Absolute Tattva to suit their own inclinations.
Question:óWho is entitled to worship ›akti? What is its
ultimate result?
Answer:ó›akti worship is mostly done to acquire Siddhis.
The main objective of Tantra ›åstras is acquisition of Siddhis.
People of Åsurika nature worship ›akti through impure materials
like wine and meat, while Såttvika people worship Her with
pure ingredients like incense-flowers etc. Åsurika people get
Åsurika Siddhis like Måraƒa-Uccå¢ana while Såttvika people
aquire diverse heavenly powers.
Although most ›åktas are after Siddhis, yet some rare
exceptions are there like ›r∂ Råmakæ¶ƒa Paramaha≈sa. Such
desireless detached worshippers adore Her, brushing aside all
Siddhis. These fortunate men attain the eternal sublime state of
Paramaha≈sa (J¤ån∂s). This is the ultimate fruit of ›akti
Upåsanå (worship of ›akti). The very Durgå Sapta‹at∂ which
The Tattva of ›akti and Her Worship 25
speaks of Dev∂ as ëSwarga Pradåí or ëBestower of heavení also

mentions Her as ëApavargadå í or ëBestower of Salvation or
Deliveranceí.
SflªÊ¸¬flª¸Œ ŒÁfl ŸÊ⁄UÊÿÁáÊ Ÿ◊Ê˘SÃÈ ÃH
Question:óPlease tell us about a true incident revealing the
greatness of worship of ë›aktií?
Answer:óAbout one hundred twenty-five years before,
there was a Zamindar (landlord) near Jagannåthapur∂. People
used to call him ëKartåj∂í. He had been initiated in Vai¶ƒava
cult by a Pandit. The Pandit though put on cloak of being a
ëVaishnaviteí was infact a ë›åktaí. He was a devout worshipper
of ë›yåmåí (Kål∂). But the truth was that he perceived no
difference between ë›yåmå and ›yåmaí. Some people approached
the landlord and complained to him about this fact. But ëKartåj∂í
could not muster the courage to ask his Guru about this. The
people of that region used to revere their Guru ( preceptor) very
much. The Pandit used to worship goddess Kål∂ at night.
Therefore to convince the landlord some villagers decided to
take him to the place where the Pandit performed his worship.
One day when the Pandit was engrossed in his worship the
villagers with ëKartåj∂í suddenly come there. On seeing ëKartåj∂í,
the Pandit became a little frightened and prayed to the Divine
MotheróO Mother ! If I ever have any devotion to Thy feet,
then change yourself fromí ›yåmå to ›yåma. Due to the Panditís
ardent prayer, the idol appeared to all present there including
ëKartåj∂í as ›yåma.
Thus excepting the prayer of Her devotee, the Goddess
proved Her identity with the Lord. This fact about ëKål∂-Kæ¶ƒaí
is well known all over the lands of A∆ga, Bengal, Kali∆ga
(Orissa) etc.
❑❑
Dev∂
óSwami Sivananda
O Devi! O Mother auspicious!
Thou art the Lordís Måyå.
Thou art His inscrutable form.
Thou art the Mother of this world.
Thou art the great primal energy.
Thou art the seed of this world.
Thou art the Light of Knowledge.
Thou art the giver of refuge.
Thou art beauty, love and mercy.
Thou art Prakæti Durgå.
Salutations unto Thee.
Dev∂ or Mahe‹war∂ or Parå‹akti is the Supreme ›akti or
Power of the Supreme Being. When Vi¶ƒu and Mahådeva destroyed
various Asuras, the power of Dev∂ was behind them. Dev∂ took
Brahmå, Vi¶ƒu and Rudra and gave them necessary ›akti to
proceed with the work of creation, preservation and destruction.
Dev∂ is the Creatrix of the universe. She is the Universal
Mother. Durgå, Kål∂, Bhagavat∂, Bhavån∂, Ambå, Ambikå,
Jagadambå, Kåme‹war∂, Ga∆gå, Umå, CaƒŒ∂, CåmuƒŒå, Lalitå,
Gaur∂, KuƒŒalin∂, Tårå, Råje‹war∂, Tripurasundar∂, etc., are all
Her forms. She is worshipped, during the nine days of the
Dusserah as Durgå, Lak¶m∂ and Saraswat∂.
Dev∂ is the Mother of all. The pious and the wicked, the
rich and the poor, the saint and the sinneróall are Her children.
Dev∂ or ›akti is the Mother of Nature. She is Nature Itself.
The whole world is Her body. Mountains are Her bones. Rivers
are Her veins. Ocean is Her bladder. Sun, moon are Her eyes.
Dev∂ 27
Wind is Her breath. Agni is Her mouth. She runs this world
show.
Manifestations of ›aktió
›akti is symbolically female; but It is, in reality, neither male
nor female. It is only a force which manifests itself in various
forms.
The five elements and their combinations are the external
manifestations of the Mother. Intelligence, discrimination, psychic
power and will are Her internal manifestations. Humanity is Her
visible form.
She lies dormant in the Mµulådhåra Cakra in the form of
serpentine power or coiled-up energy known as the KuƒŒalin∂
›akti. She is at the centre of the life of the universe. She is
the primal force of life underlies all existence. She vitalises the
body through the Su¶umnå NåŒ∂ and nerves. She nourishes the
body with chyle and blood. She vitalises the universe through
Her energy. She is the energy in the sun, the fragrance in the
flowers, the beauty in the landscape, the Gåyatr∂ or the Blessed
Mother in the Vedas, colour in the rainbow, intelligence in the
mind, potency in the homoeopathic pills, power in Makaradhvaja
and gold oxide, will and Vicåra ›akti in sages, devotion in
Bhaktas, Sa≈yama and Samådhi in Yogins. Vidyå, ›ånti, lust,
anger, greed, egoism, pride are all Her forms. Her manifestations
are countless.
›iva and ›aktió
The Supreme Lord is represented as ›iva, and His power
is represented as His wifeó›akti, Durgå or Kål∂. Mother Durgå
is the energy aspect of the Lord. Without Durgå, ›iva has no
expression; and without ›iva, Durgå has no existence. ›iva is
the soul of Durgå. Durgå is identical with ›iva. Lord ›iva is
only the Silent Witness. He is motionless, absolutely changeless.
He is not affected by the cosmic play. Durgå does everything.
›iva is omnipotent, impersonal, inactive. He is pure
consciousness. ›akti is dynamic. The power or active aspect of

the immanent God is ›akti. ›akti is the embodiment of power.
›iva and ›akti are related as Prakå‹a and Vimar‹a. ›akti
or Vimar‹a is the power that is latent in the pure consciousness.
Vimar‹a gives rise to the world of distinctions. In other words,
›akti is the very possibility of the Absoluteís appearing as many
of Godís causing this universe. God creates, this world through
Sæ¶¢i-›akti, preserves through Sthiti-›akti, and destroys through
Sa≈håra-›akti.
There is no difference between God and His ›akti, just as
there is no difference between fire and its burning power. ›akti
is inherent in God. Just as you cannot separate heat from fire,
so also you cannot separate ›akti from God, the possessor of
›akti. ›akti is Brahman Itself. ›iva and ›akti are one. ›iva is
always with ›akti. They are inseparable. Worship of Durgå or
Pårvat∂ or Kål∂ is worship of Lord ›iva.
Matter, Energy and Spiritó
Mother is the creative aspect of the Absolute. She is
symbolised as Cosmic Energy. Energy is the physical ultimate
of all forms of matter, and the sustaining force of the spirit.
Energy and spirit are inseparable. They are essentially one.
Matter is reducible to energy. The Pra‹nopani¶ad says that
Rayi and Pråƒaómatter and energyóconstitute the whole of
creation. Matter is the outward index of the inward Power that is
expressed by God. The Power that originates and sustains the
universe is not the JaŒa ›akti or the electrical energy which is the
ultimate reality of the scientists, but Caitanya ›akti, the Power of
the immutable Consciousness of Brahman. In fact, it is not a
Power which is of Brahman, but a Power which is Brahman.
The Divine Motheró
›akti may be termed as that by which we live and have
our being in this universe. In this world, all the wants of the
child are provided by the mother. The childís growth, development
Dev∂ 29
and sustenance are looked after by the mother. Even so, all the
necessaries of life and its activities in this world, and the energy
needed for it, depend upon ›akti or the Universal Mother. The
human mother is a manifestation of the Universal Mother. All
women are forms of the Divine Mother.
You are more free with your mother than with anybody else.
You open your heart more freely to your mother than to your
father. There is no God greater than the mother. It is the mother
who protects you, nourishes you, consoles you, cheers you, and
nurses you. She is your first Guru. The first syllable which almost
every quadruped, or human being, utters is the beloved name of
the motheróMa. She sacrifices her all for the sake of her children.
A child is more familiar with the mother than with the father,
because the former is very kind, loving, tender and affectionate,
and looks after the wants of the child. Whenever the child wants
anything, it runs with outstretched hands to the mother, rather
than to the father. If she hears the cry of the child, she leaves
her domestic work and runs immediately to attend to the child.
In the spiritual field also, the aspirant or the devoteeóthe
spiritual childóhas more intimate relationship with Mother
Durgå than with the Father ›iva. Lord ›iva is quite indifferent
to the external world. He is a Tyåg∂ and a Virakta. He wears
the garlands of skulls of His devotees, rubs the whole body
with Vibhµuti or holy ash, and remains in the crematorium in
an intoxicated state. He is absorbed in contemplation of the Self.
He remains in a state of Nirvikalpa Samådhi. He has handed
over the power of attorney to His consort, Durgå. It is Mother
Durgå only who looks after the affairs of the world. Lord ›iva
gazes at Durgå, His ›akti. She engages Herself in creation,
preservation and destruction.
DurgåóLak¶m∂óSaraswat∂ó
Divine Mother is everywhere triple. She is endowed with
the three Guƒas viz., Sattva, Rajas and Tamas. She manifests
as Will or Icchå ›akti. Action or Kriyå ›akti, and Knowledge

or J¤åna ›akti. She is Brahmå-›akti (Saraswat∂) in conjunction
with Brahmå, Vi¶ƒu-›akti (Lak¶m∂) in conjunction with Lord
Vi¶ƒu, ›iva-›akti (Mahåkål∂ or Durgå) in conjunction with Lord
›iva.
Saraswat∂ is cosmic intelligence, cosmic consciousness,
cosmic knowledge. Lak¶m∂ does not mean mere material wealth
like gold, cattle, etc. All kinds of prosperity, glory, magnificence,
joy, exaltation, or greatness come under Lak¶m∂. Appayya
D∂k¶ita calls even final Liberation as Mok¶aóSamråjya-Lak¶m∂.
Mahåkål∂ is the transformative power of the Divinity, the power
that dissolves multiplicity in unity.
The Dev∂ assumes many aspects according to the tasks to
be performed by Herósometimes, sweet and tender; and at
others, terrible and devouring. But, She is always kind and
gracious to Her devotees. Arjuna, the PåƒŒava hero worshipped
the Goddess before starting the fight against the evil-minded
Kauravas. ›r∂ Råma worshipped Durgå at the time of the fight
with Råvaƒa, to invoke Her aid in the war. He fought and won
through Her grace.
The Navaråtri and its Spiritual Significanceó
During the Navaråtri or the Nine Nights, the whole of India
adores the Mother and worships Her with great devotion. Dusserah,
Durgå Pµujå, and Navaråtri are one and the same. On the first
three nights, Durgå or the Destructive Aspect of the Mother is
worshipped. On the succeeding three nights, it is the Creative
Aspect or Lak¶m∂ that is adored. And on the last three nights, the
Knowledge Aspect or Saraswat∂ is invoked. The tenth is the
Vijayå Da‹am∂ Day or the Day of Victory.
There is a special significance in this arrangement. When
The Dev∂ is worshipped by a devotee in this order, as Durgå,
She first destroys the evil propensities that lurk in his mind.
Then, as Lak¶m∂, She implants therein, the Daiv∂ Sampat or
Dev∂ 31
the divine qualities conducive to spiritual unfoldment. Then, as

Saraswat∂, She bestows true knowledge on him.
The tenth day commemorates the victory of knowledge over
nescience, goodness over evil. It is the day on which boys are
put in the school. Aspirants are initiated on this day. On this
memorable Vijayå Da‹am∂ Day, the carpenter, the tailor, the
mason, the artist, the songster, the typist, and all technical
workers do Pµujå for their instruments and implements. This is
Åyudha Pµujå. They behold and recognise the ›akti or power
behind these instruments, and worship the Dev∂ for their success,
prosperity and peace.
Worship of the Divine Motheró
Worship of Dev∂ or the Universal Mother gives not only
prosperity, but liberation from all bondages. It leads to the
attainment of Knowledge of the Self. The story of the Kena
Upani¶ad, known as the Yak¶a-Pra‹na, supports this view. Umå
taught the Truth to the Devas.
›akti is all. She can do anything. She can make or mar.
She can mend or end. For the sake of the continuance of Her
Divine Play here, She Herself, as Avidyå-Måyå has veiled the
Truth from you and bound you to this Sa≈såra. When She
is propitiated through the practice of sincere devotion and
unconditional self-surrender, She, as Vidyå-Måyå, removes the
veil and enables you to perceive the Truth.
No one can free himself from the thraldom of mind and
matter without Motherís grace. The fetters of Måyå are too hard
to break. If you worship Her as the great Mother, you can very
easily go beyond Prakæti through Her benign grace and
blessings. She will remove all obstacles in the path, and lead
you safely into the illimitable domain of eternal bliss, and make
you absolutely free.
May Parå‹akti or Dev∂óthe Universal Mother Jagadambåó
bless you all wisdom, peace and immortal bliss.
❑❑
The Secret of ›akti Worship
óBrahmalina Sri Jayadayal Goyandka
Worship of Brahma through the symbol of ›aktió
The contextual meaning of the word ë›aktií differs in the
scriptures according to the way the word is used. Tåntrikas feel
that the word ë›aktií refers to ëParå‹aktií and regard Her as
Brahmaóthe essence of Consciousness and Bliss (ÁflôÊÊŸÊŸãŒÉÊŸ
’˝rÊÔ). Perhaps the word ë›aktií has been also used in the Upani¶ads,
Puråƒas etc. (whole Hindu scriptures) referring Dev∂, Parå‹akti,
∫‹war∂, Mµula Prakæti and such other names to stand for both the
Absolute (Nirguƒa Para Brahma which is nothing but
Consciousness and Bliss) as also Saguƒa Brahma. Scriptures
have tried in various ways to make us understand Brahma
Tattva, which is very subtle and esoteric. So by worshipping
Brahma even in the name of ë›akti,í man attains the very same
Paramåtmå. Devotees worship the same singular Paramåtma
Tattva in various names and forms of Nirguƒa, Saguƒa, Niråkåra,
Såkåra, god (Deva), goddess (Dev∂), Brahmå (Creator), Vi¶ƒu,
›iva, ›akti, Råma, Kæ¶ƒa etc. By knowing the esoteric implication
and by following the path shown by the scriptures (›åstras) and
Åcåryas (preceptors) by worshipping thus, all devotees can
verily attain God. Worshipping that Supreme Lord (Parame‹wara),
the ocean of Mercy and Love, the essence of both Nirguƒa and
Saguƒa, regarding Him as foremost (Supreme), Omniscient,
Omnipotent, Omnipresent, substratum (abode) of all Guƒas (modes),
Nirvikåra (without any modification), eternal and a condensation
of Consciousness and Bliss, verily the Parabrahma Paramåtmå
with unflinching faith and guileless devotion (not seeking favours)
alone is worshipping God knowing the esoteric implication.
The Secret of ›akti Worship 33
Therefore with unflinching faith and devotion, the Divine

Mother, Mahå‹akti, the essence of Consciousness and Bliss
(Vij¤ånånanda) should be worshipped. That formless Nirguƒa
Svarµupa Dev∂ moved by Her mercy for the embodied souls takes
the forms of Brahmå (Creator), Vi¶ƒu (Preserver) and Mahe‹a
(Destroyer) and accomplishes the three functions of Creation,
Preservation and Destruction.
Lord Kæ¶ƒa Himself saysó
àfl◊fl ‚fl¸¡ŸŸË ◊Í‹¬˝∑Î§ÁÃ⁄UËE⁄UË–
àfl◊flÊlÊ ‚ÎÁCÔUÁflœÊÒ Sflë¿UÿÊ ÁòÊªÈáÊÊÁà◊∑§ÊH
∑§ÊÿÊ¸Õ¸ ‚ªÈáÊÊ àfl¢ ø flSÃÈÃÊ ÁŸªÈ¸áÊÊ Sflÿ◊˜–
¬⁄U’˝rÊÔSflM§¬Ê àfl¢ ‚àÿÊ ÁŸàÿÊ ‚ŸÊÃŸËH
Ã¡—SflM§¬Ê ¬⁄U◊Ê ÷Q§ÊŸÈª˝„UÁflª˝„UÊ–
‚fl¸SflM§¬Ê ‚fl¸‡ÊÊ ‚flÊ¸œÊ⁄UÊ ¬⁄UÊà¬⁄UÊH
‚fl¸’Ë¡SflM§¬Ê ø ‚fl¸¬ÍÖÿÊ ÁŸ⁄UÊüÊÿÊ–
‚fl¸ôÊÊ ‚fl¸ÃÊ÷º˝Ê ‚fl¸◊XÔU‹◊XÔU‹ÊH
(Brahmavaivarta Puråƒa, Prakæti KhaƒŒa II. 66. 7ó10)
ìYou alone are the Creator of the Universe, Mµulaprakæti
∫‹war∂. At the beginning of Creation, You remain as Ådyå‹akti
(Primordial Power) and out of Your own will manifest as the
three modes (Triguƒas). Though in reality You ever remain as
the Ultimate Absolute devoid of modes of Prakæti (Nirguƒa) yet
practically You become Saguƒa. You are verily the ultimate
Brahman Itself, Sole Reality (Satya), Eternal (Nitya) and
Imperishable (eternal). Light of lights, to redeem Your devotees
and bless them You incarnate into various forms. Yet You remain
all pervading (essence of all forms), (Master) Lord of all and
substratum of all phenomena, O Transcendental One! You are
the seed of everything, Adorable and the Absolute not dependent
on anything. You are Omniscient, Bestower of auspiciousness in
every way, O Thou Supremely Auspicious Mother.î
The infinite Power of Consciousness (sentience) has two
forms (is twinfold in nature)óNirguƒa and Saguƒa. The Saguƒa

has two formsóOne is Niråkåra (formless) and other is Såkåra
(with form). From this evolves the whole universe. The
Upani¶ads speak of this power as Parå‹aktió
ÃSÿÊ ∞fl ’˝rÊÔÊ •¡Ë¡ŸÃ˜– ÁflcáÊÈ⁄U¡Ë¡ŸÃ˜– L§º˝Ê˘¡Ë¡ŸÃ˜– ‚fl¸
◊L§eáÊÊ •¡Ë¡ŸŸ˜– ªãœflÊ¸å‚⁄U‚— Á∑§ÛÊ⁄UÊ flÊÁŒòÊflÊÁŒŸ— ‚◊ãÃÊŒ¡Ë¡ŸŸ˜–
÷ÊÇÿ◊¡Ë¡ŸÃ˜– ‚fl¸◊¡Ë¡ŸÃ˜– ‚fl¸‡ÊÁQ§◊¡Ë¡ŸÃ˜– •á«U¡¢ SflŒ¡◊ÈÁjîÊ¢
¡⁄UÊÿÈ¡¢ ÿÁà∑§@ÒÃà¬˝ÊÁáÊ SÕÊfl⁄U¡XÔU◊¢ ◊ŸÈcÿ◊¡Ë¡ŸÃ˜– ‚Ò·Ê ¬⁄UÊ ‡ÊÁQ§—–
(Bahvæcopani¶ad)
From that ëParå‹akti, Brahmå (Creator), Vi¶ƒu (Preserver)
and Rudra manifested. From the Supreme Goddess all
Marudgaƒas, Gandharvas, Apsarås and Kinnaras, took form.
All objects of enjoyment and various forms of creatures like
born from eggs (AƒŒaja), born from sweat (Swedaja), sprouting
from earth (Udbhijja), born from a womb (Jaråyuja) and
whatever belong to Immovable and movable creation, including
humans, nay every creature was born of Her. Such is that Primal
›akti known as Parå‹akti.
In §Rgveda, the Goddess Herself saysó
•„¢U L§º˝Á÷fl¸‚ÈÁ÷p⁄UÊêÿ„U◊ÊÁŒàÿÒL§Ã ÁflEŒflÒ—–
•„¢U Á◊òÊÊflL§áÊÊ÷Ê Á’÷êÿ¸„UÁ◊ãº˝ÊÇŸË •„U◊ÁEŸÊ÷ÊH
(§Rgveda VIII. 7. 11)
Accepting the semblance of Rudra, Vasu, Åditya and
Vi‹vedevas, it is I alone who roams about in the Universe. I alone
am the godsóMitra, Varuƒa, Indra, Agni and A‹vin∂kumåras.
The Brahmasµutra too saysó
“‚flÊ¸¬ÃÊ ÃŒ˜Œ‡Ê¸ŸÊÃ˜” (II. 1. 31)
ìParå‹akti is possessed of all powers, for it is seen and
experienced as such in this world.î
Here too the word ëBrahmaí is in the feminine form. In
the scriptures, the word ëBrahmaí has been used according to
the contact in all the gendersófeminine, masculine and neuter.
Therefore the worship of Brahman can also be done regarding

It as Parå‹akti. In Bengal, the great saint ›r∂ Råmakæ¶ƒa
Paramaha≈sa worshipped ëBrahmaíóëthe Ultimateí in his
chosen form of Divine Mother addressing Her asóëMotherí,
Tårå, Kål∂ etc. A lot of other great souls have also worshipped
the Divine in feminine forms. One can certainly attain God by
worshipping the Mahå‹akti (Great Power) of Brahma with faith,
devotion and detachment.
Worship of ›akti (Power) and ›aktimån (Power holder)ó
Many noble persons regard Her as the Hlådin∂ ›akti (Giver
of Divine Bliss) of God. She alone is known as Mahe‹war∂,
Jagad∂‹war∂ and Parame‹war∂ Lak¶m∂, Saraswat∂, Durgå, Rådhå,
S∂tå and such other names and forms belong to Her only. Måyå,
Mahåmåyå, Mµulaprakæti, Vidyå, Avidyå and such other names
also belong to Her.
Parame‹wara (the Supreme Lord) is the power holderó
›aktimån while ›r∂ Parame‹war∂ (Goddess) is His (the Lordís)
›akti. Even though we regard the (›akti) power to be different
from the powerholder (›aktimån), the fact is not so. Just as the
burning power of fire (Agni) is not different from it. To a man
of discriminative intellect, this world is nothing but the play
(sport) of ›akti and ›aktimån. In this sport creation, sustenence
and destruction occur by their Supreme Will. Realizing this
sublime truth these people worship the wonderful pair of ›akti
and ›aktimån. The Goddess alone by Her maternal grace will
unite us easily with the Lordófeeling thus, some only worship
the Goddess. Evidences are found in scriptures for all types of
worship by devotees.
Devotees worship this Mahå‹akti (Mother of the Universe)
in various ways. Some regard ›akti as different from the Lord
while others regard Her as identical with Him. But the fact
remains that one should comprehend the Truth behind worship.
After that it doesnít matter what way we worship. All certainly
can attain the beloved Paramåtmåóthe One Master of the
whole universe. When we worship with ardent devotion and

faith, after comprehending the Tattva (Truth).
Worship of Parame‹waraó
We find that our scripturesóVedas, Smætis, Puråƒas and
Itihåsas name this Måyå‹akti composed of modes of Prakæti
(Guƒas) as Prakæti, Mµula Prakæti, Mahåmåyå, Yogamåyå etc.
She is of the form of both Vidyå and Avidyå. That Måyå‹akti
has two states Vyakta (Manifest) and Avyakta (Unmanifest),
i.e., She has two states of Såmyåvasthå (Equilibrium) and
Vikætåvasthå or Vi¶amåvasthå (uneven state). These are also
known as states of effect and cause (causal) or Vyåkæta-
Avyåkæta. This world born of 23 elements (Tattvas) is the
manifest form of ›akti. That from which this manifest Universe
is born, into which it mergesóis the Unmanifest form of ›akti.
ìAll embodied beings emanate from the Unmanifest at the
coming of the cosmic day; at the cosmic nightfall they merge
back into the Unmanifest.î (G∂tå VIII. 18)
Some attribute the creation of the Universe to God
(Parame‹wara), some to Prakæti, and some to both Prakæti and
∫‹wara. On deep thought all claims are found to be correct.
Where Prakæti is held to be the creator of the universe, there
it should be understood that in the presence of ∫‹wara (Puru¶a).
Prakæti composed of modes (Guƒas) creates this Universe.
ìArjuna with Me as the supervisor, Nature brings forth the
whole creation, consisting of both sentient and insentient beings;
it is due to this cause that the wheel of Sa≈såra is going round.î
(G∂tå IX. 10)
Where ∫‹wara is the held to be the creator there, Prakæti
is only a portal to creation.
ìWeilding My Nature I release, again and again ( according
to their respective Karmas) all this multitude of beings subject
to the influence of their own nature.î (G∂tå IX. 8)
But infact by the union of Prakæti and Puru¶a alone creation
takes place.
ìMy premordial Nature, known as the great Brahma, is the

womb of all creatures; in that womb I place the seed of life.
The creation of all beings follows from that union of Matter
and Spirit, O Arjuna.î (G∂tå XIV. 3)
As the Lord of the form of pure Consciousness-Bliss is
transcendental (beyond the modes of Prakæti) and changeless
(Nirvikåra) any sort of activity is not possible in Him. And Måyå
composed of three Guƒas (modes) being inert, no action is
possible in it too. Therefore the only plausible explanation is
in the immediate presence of Paramåtmå, ëSpandaí (disturbance)
happens in Prakæti from which the Universe originates. So only
the union of Prakæti and Paramåtmå, leads to the origin of the
Universe. All other arguments are not satisfactory. In the great
deluge (Mahåpralaya) the three modes (Guƒas) along with their
effects merge back into their Cause, then Prakæti is said to be
in the Equalibrium. At that time all embodied souls (J∂vas) along
with their individual traits (Svabhåva), Actions (Karma) and
predispositions (Våsanå) merge back into the Unmanifest form
of Prakæti which is in a state of Equanimity (Såmyåvasthå).
On the completion of the period of deluge, that very same
Måyå‹akti, in the presence of ∫‹wara sprouts from its Equanimous
state to phase of activity i.e., it manifests itself into the twenty-
three elements. Then in the presence of ∫‹wara, Prakæti creates
this Universe in order to make J∂vas (embodied souls) work
out their Karma according to Guƒa and Våsanå.
Prakæti composed of three Guƒas and Paramåtmå are
related to each other as that which is supported and the support,
basis of support; i.e., just like an entwining creeper and a tree.
Again Prakæti is the Vyåpya (fit to be pervaded) and Paramåtmå
is the Vyåpaka (all pervasive Entity or i.e., that which pervades).
The casual Prakæti along with the effect world is a tiny speck
in the Infinite space of the Eternal, Sentient, Paramåtmå (a
condensation of Consciousness and Bliss). Just as the other four
elements of earth, water, fire and air are supported by the base
called space or atmosphere, so is Prakæti supported by ∫‹wara.
Just as the cloud is pervaded by the Infinite space, so is Prakæti
along with this Universe pervaded by Paramåtmå.
ìJust as the extensive air, which is moving everywhere
(being born of ether) ever remains in ether, likewise know that
all beings (who have originated from My thought) abide in Me.î
(G∂tå IX. 6)
•ÕflÊ ’„ÈUŸÒÃŸ Á∑¢§ ôÊÊÃŸ ÃflÊ¡¸ÈŸ–
ÁflCÔUèÿÊ„UÁ◊Œ¢ ∑Î§àSŸ◊∑§Ê¢‡ÊŸ ÁSÕÃÊ ¡ªÃ˜H
(G∂tå X. 42)
ìOr what will you gain by knowing all this in detail, Arjuna?
Suffice it to say that I stand holding this entire Universe by
a fraction of My Yogic Power.î
ß¸‡ÊÊ flÊSÿÁ◊Œ¢ ‚flZ ÿÁà∑§@ ¡ªàÿÊ¢ ¡ªÃ˜–
(∫‹åvåsya Upani¶ad 1)
ìThat is this world originating from Måyå composed of three
Guƒas is pervaded by God (∫‹wara).î
Yet the Lord is untainted by the Måyå. As the Lord Who
is nothing but Consciousness and Blissóis free from faint of
Guƒas (transcendental), is non-dual and witness of all.
ìGod, who is only one, is hidden in all beings. He is all-
pervading, and is the inner self of all creatures. He presides
our all actions, and all beings reside in Him. He is the witness,
and He is the Pure Consciousness free from the three Guƒas
of Prakæti. He is non-dual.î
(›vetå‹vatara Upani¶ad VI. 11)
Thus realizing the Lord beyond the Guƒas man frees himself
from all afflictions and miseries and attains the Lord. The easiest
means to realize the Lord is take refuge only in Him. So, man
should take refuge in every way in that Omniscient, Omnipotent
Lord who is nothing but ëSat-Cit-ÅnandaíóExistence-
Consciousness-Bliss.
ìFor this most wonderful Måyå (veil) of Mine consisting

of the three Guƒas (Modes of Nature), is extremely difficult
to break through; those, however, who constantly adore Me
alone are able to cross it.î (G∂tå VII. 14)
This Måyå consisting of Vidyå and Avidyå is very strange.
Some regard it as beginningless (Anådi) and endless (Ananta)
while some others regard it as beginningless but having an end
(›ånta).
Some deem it (Måyå) to real, some illusory. Some regard
Måyå to be identical with Brahma, others regard it as different
from Brahma. But the fact remains that this Måyå is very
wonderful and weird. To be more clear, it (Måyå) eludes the
grasp of the intellect. So it is said to be indescribable.
Avidyå:óVices, bad habits, Åsurika (demoniacal), Råk¶asika
(Demonic and delusive nature), the whole transient world which
falls into the category of the objective (Dæ‹ya)óthe effect of
Mahat Tattva belongs to Avidyå.
Vidyå:óDevotion (Bhakti), Ecstatic devotion (Paråbhakti),
Knowledge (J¤åna), Vij¤åna, Yoga, Yogamåyå, Sama¶¢i Buddhi
(Cosmic Intelligence), Pure Intelligence, Subtle Intelligence, Virtues,
Daiv∂ Sampadå (Divine traits)óall these belong to Vidyå. Just as
fire burns wood to ashes and gets extinguished itself Vidyå
annihilates Avidyå and vanishes itself. If this preposition be held
i.e., Måyå (Avidyå) is beginningless and comes to an end then
the question arises as to why it didnít end before?
If it be deemed that it (Avidyå) will duly end in future then
why should one make effort to annihilate it? i.e., when Avidyå
spontaneously ends the embodied soul gain salvation automatically.
Then why did the Lord say in G∂tå that, this Måyå (composed
of three Guƒas) is indeedódifficult to transcend; but he who
takes refuge in Me crosses it.
If it be deemed that this Måyå is beginningless and also
endless, then its relationship (association) will also be beginningless
and endlessói.e., the embodied soul (J∂va) will never attain God
or Salvation. And the Lord says that on knowing the difference
between K¶etra (field i.e., three bodies of the soul) and
K¶etraj¤a (the knower of the field-self) on decerning the Truth
the soul (J∂va) attains salvationóattains freedom.
ìThus those who perceive with the eye of wisdom the
difference between the K¶etra and K¶etraj¤a, and the phenomenon
of liberation from Prakæti with her evolutes, reach the supreme
eternal Spirit.î (G∂tå XIII. 14)
Therefore this Måyå can neither be regarded as beginningless
and endless. It cannot be described as Sat (Real) nor Asat
(Unreal). It cannot be said to be Asat as its evolute the whole
Universe stands before us in a concrete form. It can neither be
regarded as ëSatí as the ëseení Dæ‹ya (evolute of Måyå) always
is in a state of flux (constant change). As such this Universe
and Måyå are never seen in a stable form i.e., It is transient.
Måyå cannot be regarded as identical with God. As Måyå is
inert, falls into the category of the ëSeeníóDæ‹ya, changeful,
mutable and of the form of misery while God is Consciousness
(nature), Witness (Seer), Eternal, immutable and of the form of
Bliss. Though both are said to beginningless (eternal) yet there
is great dissimilarity between the two.
◊ÊÿÊ¢ ÃÈ ¬˝∑Î§ÁÃ¢ ÁfllÊã◊ÊÁÿŸ¢ ÃÈ ◊„U‡fl⁄U◊˜–
(›vetå‹vataropani¶ad IV. 10)
Know then that Måyå consisting of the three Guƒas as
nature (cause of twenty-three elements) and the Supreme Lord
is Lord of Måyå.
m •ˇÊ⁄U ’˝rÊÔ¬⁄U àflŸãÃ
ÁfllÊÁfll ÁŸÁ„UÃ ÿòÊ ªÍ…U–
ˇÊ⁄¢U à√ÊÁfllÊ sÔ◊ÎÃ¢ ÃÈ ÁfllÊ
ÁfllÊÁfll ß¸‡ÊÃ ÿSÃÈ ‚Ê˘ãÿ—H
(›vetå‹vataropani¶ad V. 1)
(Avidyå) Ignorance (Nescience) leads to the perishable.

Wisdom (Vidyå) leads to Immortality. Entirely different from
these is He, the Imperishable, Infinite, the Esoteric, Supreme
Brahma, in whom exists wisdom (Vidyå) as well as Nescience
(Avidyå) and Who governs (controls) them both.
ìSince I am wholly beyond the perishable world of the
matter or K¶etra, and am superior even to the imperishable soul,
hence I am known as the Puru¶ottama in the world as well
as in the Vedas.î (G∂tå. XV.18)
But this Måyå can neither be said to be different from God
as the Vedas and ›åstras declare so.
“‚flZ πÁÀflŒ¢ ’˝rÊÔ”
(Chåndogya Upani¶ad III. 14. 1)
All this is verily Brahma.
“flÊ‚ÈŒfl— ‚fl¸Á◊ÁÃ”
(G∂tå VII. 19)
“‚Œ‚ìÊÊ„U◊¡È¸Ÿ”
(G∂tå IX. 19)
That isóMåyå is ›akti (Power) of ∫‹wara and ›akti is
identical with ›aktimån (Lord of the Power). Just as burning
power of fire is non-different (identical) with fire so also ›akti
is identical with ›aktimån.
Therefore ›akti (Måyå) cannot be held different either.
Whatever it may be; it would suffice if we worship God
understanding His Tattva (Truth). Worship done with the
understanding (comprehension) of Tattva alone excels.
The fortunate one who knows God by His Tattva (i.e., who
discerns the Truth from the fleeting) cannot afford to forget Him
at any time, in his lifeóas he is aware that everything is God.
And also he who knows God to be the most valuable when
compared with the transient world, how can he adore or admire
anyone other than God. If ever he longs for or yearns for
anything other than God, he has not understood the Tattva of

God (Paramåtmå). Because it is an universal law that one
worships only that which one regards as supreme.
Let us suppose that there is a hill. Imagine that there are
mines of iron, copper, lead and gold in that hill. Some contractor
has taken the hill on lease for a fixed period of time and wants
to extract ore from the mines. Whatever ore he may be extracting
time taken will be more or less the same. A person who knows
the value of these four metals will only extract gold from its
mine. Will he ever waste his time and effort in even thinking
to extract any other base ore. Never! Similarly one who has
realized the Tattva of both God and Måyå will never waste
his precious human life in indulging in transient enjoyments and
wealth. With his whole being and at all times, he will only
endeavour to worship God the Most Precious of all treasures.
G∂tå also saysó
ìArjuna, the wise man who thus realizes Me as the Supreme
Personóknowing all, he constantly worships Me (the all-
pervading Lord) with his whole being.î (G∂tå XV. 19)
Thus worshipping God in the above mentioned way with
unwavering devotion one attains the Lord. So as long as one
is alive unremitting efforts should be put into worship the
Supreme Lord always with unflinching devotion in desireless
and detached manner.
❑❑
Nåradaís Glorification of Rådhå
óNityalilalina Sri Hanumanprasad Poddar
Coming to know that Lord ›r∂ Kæ¶ƒa had descended in the
land of Vraja, Sage Nårada once reached Gokula, playing on
his lute. There at Nandaís residence he beheld Bhagavån ›r∂
Kæ¶ƒa of divine aspect, the eminent Lord of Yog∂s, disguised
as a human babe. He was reposing on a bedstead of gold, on
which was spread a milk-white soft bed; and overwhelmed with
affection, cowherd girls were merrily gazing on him. He
possessed a delicate frame; his look was as innocent as his
personality. His dark curly locks touched the ground. At
intervals he would laugh a while, revealing thereby a tooth or
two of his lovely mouth. The interior of Nandaís residence was
illumined by his splendour. Nårada was overjoyed to see his
beloved Lord in the form of an uncovered babe.
He spoke to Nanda as follow:ó
ìNobody in this world knows the incomparable glory of
your child, which constitutes the life of Nåråyaƒaís devotees
and is most difficult to grasp. Even gods like Brahmå (the
creator) and Lord ›iva are keen to develop unceasing love for
this wondrous babe. The life of this child is a source of delight
to all. Those who will joyously sing, listen to and applaud the
holy narrative of this babe of inconceivable glory shall never
suffer the pangs of rebirth. Give up the seeking, O chief of
the cowherd clan, for the other world and develop exclusive
and motiveless love for this divine child.î
Saying so, the great sage Nårada left Nandaís palace.
Bowing low to the sage, taking him to be an image of Lord
Vi¶ƒu, Nanda too allowed the sage to depart. Nårada, who is

a great devotee of the Lord, then said to himself. ìNow that
Lord Nåråyaƒa has descended on this earth, His beloved spouse,
Goddess Lak¶m∂, too must have descended somewhere, assuming
the form of a cowherd girl, in order to make it possible for
the Lord to carry on His sport: there is no doubt about it. Hence
let me hunt Her up in the dwellings of the people of Vraja.
Pondering thus, Nårada called one by one at the house of
the denizens of Vraja as an unexpected guest and was received
by them with attentions as a manifestation of Lord Vi¶ƒu.
Beholding their supreme love for the Darling of Nanda, he too
mentally greeted them all.
Next he repaired to the house of the high-souled Bhånu,
a friend of Nanda. Bhånu offered worship to the sage with due
ceremony. The noble-minded Nårada spoke to him as follows:ó
ìO virtuous soul, you are well-known for your piety. Have
you been blessed with an eminently worthy son or a daughter
endowed with auspicious bodily marks, due to whom your fame
may extend through all the worlds?î
Interrogated in these words by the foremost of sages, Bhånu
first brought to the sageís presence his eminently glorious son
and made him bow to the sage. Then he escorted the sage to
his inner apartments in order to show his daughter to him.
Entering the inner apartments, Bhånu picked up in his arms a
divine infant girl rolling about on the floor. His heart was all
the time overflowing with affection.
Nårada, a most beloved devotee of ›r∂ Kæ¶ƒa, was enraptured
to behold the marvellous personality of the girl, the like of which
had never been seen or heard of before. Tossing about in an
ocean of supreme bliss, the sole object of enjoyment, the sage
stood motionless like a stone image for nearly an hour and a
half. Then he opened his eyes and, filled with great wonder,
remained mute.
Nåradaís Glorification of Rådhå 45
At last the highly sagacious Nårada thought within himselfó

ìMoving about of my own will I wandered through all the
worlds, but I never beheld a girl of such unearthly comeliness,
I have free access even to the realm of Brahmå, Rudraís heaven
and Indraís paradise; but nowhere did I see even a fraction of
such rare beauty. I had the rare good fortune to behold Goddess
Pårvat∂, the great Enchanting Potency of Lord ›iva, whose
comliness enraptures the whole mobile and immobile creation.
She too cannot approach the splendour of this unique girl.
Goddesses like Lak¶m∂, Saraswat∂, Kånti (Loveliness personified)
and Vidyå (wisdom personified) are nowhere seen to touch the
fringe even of her shadow. The ability to know the true nature
of this girl cannot by any stretch of imagination be said to exist
in me. Others too, broadly speaking, possess no knowledge
about this Darling of ›r∂ Hari. The very sight of this girl has
intensified my Love for the lotus feet of Lord Govinda to an
extent never experienced before. Anyhow let me bow in
seclusion to this divine girl exhibiting glory. Her beauty will
prove to be a source of supreme joy to Lord ›r∂ Kæ¶ƒa.î
Pondering thus, the sage sent away the cowherd chief,
Bhånu, to some other place and started extolling that divine girl
in that secluded chamber as follows:ó
ìO divine girl, invested with infinite splendour and controlling
great yogic powers. You are endowed with an enchanting and
divine personality pouring an endless shower of sweetness all
round. Your heart is overflowing with great joy possessing a
marvellous flavour. By some extraordinary stroke of good luck
of mine have. You appeared before my eyes. O divine girl,
Your glance leads one to experience perennial joy in oneís mind.
You look sated as it were with great inward joy. This cheerful,
sweet and pleasing countenance of Yours is an index of some
wonderful phenomenon delightful to the heart. O extremely
charming girl, You are a bud of Love and an embodiment of
Divine Energy. You alone abide in the form of creation,

maintenance and dissolution. You consist of Sattva unmixed
with Rajas and Tamas and are the supreme and transcendent
Energy of the Lord, figuring in the form of Right Knowledge.
It is You who sustain the realm of Lord Vi¶ƒu, which is supreme
Bliss concretised. It is difficult even for Brahmå and Rudra (the
god of destruction) to know You. Marvellous is Your power.
You are beyond the contemplation even of lords of Yog∂s. To
my mind it appears that the Cosmic Powers of Conation,
Cognition and Action are mere part manifestations of Yours.
ìThe inconceivable potencies of Lord Mahåvi¶ƒu, the
Supreme Ruler of the universe, are mere rays of Yours. O
Divine Lady! You are undoubtedly the All-Blissful Energy.
Surely ›r∂ Kæ¶ƒa sports with You in the woodland of Vrindavan.
You are enrapturing the universe by Your comely form during
the very infancy. No one can tell how marvellous will be Your
elegance of form and playful glances enlivened with a smile
when you enter the threshold of youth! I long to behold, O
Darling of ›r∂ Hari, that adorable transcendent personality of
Yours, which will enrapture ›r∂ Kæ¶ƒa, the Darling of Nanda. O
Supreme Goddess, O Mother, pray, be gracious enough to reveal
Your transcendent Personality before the eyes of this suppliant
devotee of Yours, who has sought refuge in You.î
Submitting thus, Sage Nårada bowed low to that Supreme.
All-blissful Goddess with a mind dedicated to Her and, extolling
Lord Govinda all the time, remained gazing on that divine girl.
While the sage was engaged in chanting the names of ›r∂ Kæ¶ƒa,
Bhånuís Daughter assumed a fourteen-year-old superb and
most soul-ravishing transcendent Personality. Presently girls of
Vraja of the same age, adorned with unearthly jewels and
beautiful necklaces, surrounded the girl on all sides. The
companions of the divine girl then sprinkled the sage with
particles of water in which Her feet had been washed and
Nåradaís Glorification of Rådhå 47
endearingly spoke to him as follows:ó

ìYou alone, O great sage, have worshipped the Lord with
devotion; for through some inconceivable good fortune of yours
has appeared before your eyes the Darling of ›r∂ Hari, who
enchants the universe with Her marvellous exuberance of youth
and wealth of beauty and who cannot easily be perceived even
by Brahmå, Rudra and the other gods, Siddhas, eminent sages
and other devotees of the Lord! Get up, O Brahman sage!
Quickly recover yourself and, going round Her clockwise as
a mark of respect, offer salutations to Her. Donít you see that
She will vanish this very moment? Then under no circumstance
will you be able to speak with Her.î
Hearing the words of those girl companions of ›r∂ Rådhå,
who were all brimming over with love. Sage Nårada went round
that charming girl and lay prostrate before Her for nearly an
hour and a half, He then called Bhånu by his side and said
to him, ìImmense is the glory of your Daughter. Even gods
cannot know Her greatness. Lord Nåråyaƒa personally resides
in the house where Her footprints exist, and Goddess Lak¶m∂
abides there with all forms of prosperity. From this day onward
foster with care in your house, like the highest goddess, this
charming girl decked with all ornament.î Observing thus,
Nårada departed from his house singing the praises of ›r∂ Hari.
❑❑
A Request to Måtæ-›akti (Women)
óBrahmalina Swami Ramsukhdas
In modern times women are much slighted and disgraced.
Instead of being regarded as respected mothers they are
considered means (instruments) for sensual pleasures. The
woman meant for sensual pleasures is practically a sense-object.
Such a woman does not deserve as much respect as a mother
does. But the lustful persons, who consider the woman a means
of sensual pleasures and are slaves to her, canít understand this
fact. A girl gets married in order to become a mother rather
than to become an instrument for pleasures. The parents of both
the boy and the girl marry the boy and the girl so that the family
succession may continue. But today women are abstained from
becoming mothers and they are being transformed into instruments
for sensual pleasures. How much disgraceful it is to women
in general?
A woman, in fact, is a mother. She is the mother of bothó
males and females while she is the wife of only the male. If a man
is virtuous, he sanctifies his own family only, but a noble woman
sanctifies both the familiesóher fatherís family as well as the
family of her in-laws. King Janaka while addressing S∂tå saysó
¬ÈÁòÊ ¬Á’òÊ Á∑§∞ ∑È§‹ ŒÊ™§–
(Månasa II. 287. 1)
In our scriptures women have been very much honoured.
For their safety they have been ordained by the scriptures to
remain under the control of their father or husband or son so
that they may not go astray. If a woman becomes an employee
it is humiliation for her. In her house she is a queen, while
outside her house she is an employee. In the house she remains
A Request to Måtæ-›akti (Women) 49
under the control of one man while outside her house she has
to remain under the control of several men and women and
has to tolerate the scolding and humiliating by her superiors
which is against her tender heart and nature. She deserves
honour rather than humiliation. The control by the father,
husband or son is not meant to make her subordinate but to
make her very much independent. Within the four walls of her
empire, she is a ëMaí or ëGrandmaí and is respected by her
sons and grandsons but out of her circle she becomes simply
an ëold womaní and is slighted everywhere.
In these days it is said that women should have equal rights
with men, but the scriptures have granted them special privilege.
‚„d¢ ÃÈ Á¬ÃÎÎã◊ÊÃÊ ªÊÒ⁄UfláÊÊÁÃÁ⁄UëÿÃ–
(Manu. II. 145)
ìThe rank of the mother has been considered a thousand
times more than that of a father.î
‚fl¸flãlŸ ÿÁÃŸÊ ¬˝‚Ífl¸ãlÊ ¬˝ÿàŸÃ—–
(Skanda Puråƒa, Kå‹∂. XI. 50)
ìEven the Sa≈nyås∂ whom all people pay obeisance should
pay obeisance to the mother with care.î
In these days the womb is examined and if there is a girl in
the womb, abortion is caused. Is it the right of equality to
women?
The feeling which is roused by the word ëmotherí is not
roused by the word ëwomaní. Therefore ›r∂ ›a∆karåcårya
addressed Lord Kæ¶ƒa as ëMotherí “◊ÊÃ— ∑Î§cáÊÊÁ÷œÊŸ” (Prabodha 244).
In the Upani¶ads by the declaration “◊ÊÃÎŒflÊ ÷fl”, “Á¬ÃÎŒflÊ ÷fl”, there
is order that the mother should be served first of all. In the
national song “flãŒ ◊ÊÃ⁄U◊˜” there is obeisance to the mother. In
Hindu Dharma there is great importance to worship Maternal
Power (Goddess). Goddess Durgå is also one of the five deities
of the rank of God. Several volumes such as Dev∂bhågavata
and Durgåsapta‹at∂ etc., have been written to depict the power
of mothers. All women of the world have been regarded as

the forms of Goddess Durgåó
ÁfllÊ— ‚◊SÃÊSÃfl ŒÁfl ÷ŒÊ— ÁSòÊÿ— ‚◊SÃÊ— ‚∑§‹Ê ¡ªà‚È–
(Durgåsapta‹at∂ XI. 6)
But voluptuous persons canít understand the importance of
a woman as a mother because they regard her as an instrument
for sensual pleasure.
In the scriptures there is no mention at all anywhere that
a man should slight a woman, trouble her, divorce her and beat
her. Not only this but even if a deadly crime is committed by
her, she should not be beaten but she should rather be forgiven.
Bh∂¶ma was the protector of the Kaurava armyó
•¬ÿÊ¸#¢ ÃŒS◊Ê∑¢§ ’‹¢ ÷Ëc◊ÊÁ÷⁄UÁˇÊÃ◊˜–
(G∂tå I. 10)
But Duryodhana ordered his army to protect (guard) himó
““÷Ëc◊◊flÊÁ÷⁄UˇÊãÃÈ ÷flãÃ— ‚fl¸ ∞fl Á„UH”” (G∂tå I. 11). The reason was that
Duryodhana knew that Bh∂¶ma would not use his arms and
weapons on ›ikhaƒŒ∂ even at the risk of his own life. ›ikhaƒŒ∂
was first a woman at birth and then she get converted into a
man. But Bh∂¶ma still regarded him as a woman and therefore
he didnít use his weapon against him. The result was that
Bh∂¶ma was killed by ›ikhaƒŒ∂. This is an example how women
were honoured in India.
According to the ordinance of the scriptures a wife is entitled
to share half of the reward of virtuous actions performed by her
husband but she has not to share the fruit of his evil actions.
Thus she shares half of his reward in free. In the society also
it is noticed that the wife of a doctor or a professor even when
she is uneducated is called Mrs. Dr. X or Mrs. Prof. Y. In fact
in these days there is predominance of pride. Therefore women
instead of becoming polite and modest, talk of pride and enhance
their pride which is the cause of ruin. They thinkóìIf males
do so, why should we not do? Why should we lag behind?î
A Request to Måtæ-›akti (Women) 51
Such a thought enhances only pride, and pride is the root of the
cycle of birth and death as well as of many worries and sufferings.
‚¢‚ÎÃ ◊Í‹ ‚Í‹¬˝Œ ŸÊŸÊ– ‚∑§‹ ‚Ê∑§ ŒÊÿ∑§ •Á÷◊ÊŸÊH
(Månasa VII. 74. 3)
Can a person with pride understand the facts of the
scriptures? No, she/he canít.
Mothers have played a very important role for the welfare
of the world. They have killed demons such as Raktab∂ja etc.
They have safeguarded our Hindu culture. In these days also
it is observed that women have more knowledge of functions,
festivals, family customs, traditions and particular days of
›råddha (when oblation of cooked rice balls and water etc.,
should be offered to manes) than men. A man belonging to
his own family forgets the family customs, traditions and other
ceremonies but a woman who comes from a different family
remembers them. Women in a larger number go to temples,
attend divine discourses, programmes of narration of the scriptures,
observe fasts, chant the divine name, recite the holy books such
as the Råmåyaƒa and offer charity than men do. It means that
they are the protector of our culture.
At present by the advertisement and propaganda of unnatural
methods for birth-control women are losing their modesty,
chastity, character and good conduct etc. Consequently they are
becoming just instruments for sensual pleasures. If women lose
their character, what will happen to the country ? What guidance
will the coming generation receive from their first preceptor, the
Mother? If a woman gets spoiled, both the daughters and sons
born of her, will be spoiled. But if a woman follows the virtuous
path, her offspring will not be spoiled even if her husband is
spoiled. Therefore it is the duty of every human being to
safeguard the character and modesty of women, respect and
honour them and not to let them be slighted and humiliated.
❑❑
Hymn to Mother Ga∆gå
óSwami Sivananda
O adorable Mother Ga∆gå, the ›akti of Lord ›iva!
Prostrations and adorations unto Thee.
Thou art the creatrix and nourisher of the world.
People address Thee ìBhåg∂rath∂,î ìHara Hara Ga∆ge.î
I know well Thy story, O dear Mother!
Once King Bhag∂ratha brought Thee down
To purify the ashes of his grandfathers;
Lord ›iva took Thee in His matted locks.
Thou takest origin from Gaumukha, beyond, Ga∆gotr∂;
Thou passest through Uttarakashi, Rishikesh and Haridwar;
Thou purifiest the Puƒyabhµumi of Bhåratavar¶a;
Thou finally mergest in Ga∆gåsågara.
Thou art Bhråntinå‹in∂ and Jagajjanan∂;
Thou adornest the head of Ga∆gådhara,
Thou art the Nectar of Immortality that gives Salvation;
Thou art Mahåmåyå, Ådi ›akti and Avyaktam.
People sing ìGa∆gå Lahar∂î in the evening.
They do Årat∂ with Bhåva and devotion;
They raise Jaya-JayakåraóìGa∆gå Måy∂ K∂ Jaya;î
They worship Thee with flowers and Prasåda.
Thou art J¤åna-Ga∆gå, the Wisdom Nectar;

Thy subtle form is in the celestial regions;
Thy gross form only, human beings behold here;
Thou pervadest the world as subtle Cidåkå‹a.
Thou hast attracted the people of the whole world;
Thy Name has holy associations and vibrations;
Hymn to Mother Ga∆gå 53
A dip in Thee refreshes and purifies the heart;

Millions flock to Thee in Kumbha Melå.
Thou art the purest water on earth;
No germs can thrive in Thee;
This is the finding of the scientist in his laboratory;
Thou art sparkling and clear as crystal.
A drop on the tongue at the moment of death gives Mok¶a;

Yogins and Sådhus do Tapas on Thy banks in cottages;
Thou deliverest them from the round of births and deaths;
Who can describe, Mother, Thy glory and splendour?
(Tell me) Will a day come to me, beloved Mother,
To sit on the block of stone on Thy bank,
To shed continuous tears of Prema on Thy lap
And merge in Thee for ever and ever?
O All-powerful Mother of compassion and love!

Bless me with Thy grace and mercy;
Destroy my darkness of ignorance
Remove the veil and show Thy true form.
I am Thine, Mother; Thou art mine;
The sense of duality has vanished now;
The bridge that separates us has broken now;
Let me dwell in Thee, Mother, for ever and ever.
❑❑
Identity of ›akti and ›aktimån
óSri Anand Sarup Sahebji Maharaj
It was a cold wintry morning. The first streak of the sun
had just begun to appear on the horizon. Birds, beasts and men
were reviving into life with the revival of the day. The air was
soon filled with songs, roars and laughters. And the great
Monarch of the East was seen driving in the sky in his blazing
chariot of gold. Mother Nature greeted him with smiles and he
stretched out his golden beams of light and kissed and caressed
her with them. Mother Nature burst into a loving laughter, and
so did all creaturesóbirds, beasts and men.
ìWho is this great Monarch of the East, little birds?î
inquired I.
They only chirruped.
ìBeasts! Could you tell?î
They only bellowed.
ìMother darling! Would you help me?î
ìHe is my loverî said she, rather blushingly.
ìAre you not his Queen ?î
ìNo. If I were his Queen, he would live in my chambers
day and night.î
ëBut............................í
ìNo buts, I am busyî interrupted Mother rather sharply.
The golden chariot moved slowly onwards to the West and
Mother became sullen and grim.
ìBirds and beastsî, said I, ìYou see the Monarch every morn
and receive his favours and sing and bellow and forget him!
And, Mother! you too greet him everyday and receive his
caresses and forget him!î
Identity of ›akti and ›aktimån 55
ìBut we are so busy,î answered they in a chorus and turned

their backs at me and left me bewildered. I wept.
Is it then given to man alone, soliloquised I, to grow
inquisitive for the unknown? Every one elseóeven Mother
Natureóis busy, and man alone has leisure. But why? There
must be some purpose behind this gift of Providence. We are
given eyes and there are all the beauties of nature to perceive
and enjoy. We are given the sense of taste and there are all
the dainties of nature to eat and relish. There must be some
precious provision corresponding with the gift of inquisitiveness
too. But why remain inquisitive about the sun alone, when there
are millions of bodies like it in the heavens, and it is but a
small speck in the vastness of the Universe? Why not aspire
to know the Maker and Sustainer of the Universe? Why not
grow inquisitive about the Great Unknown? Here I felt a jerk
which made me pause. I paused and lo! there came a voice
from within me.
ìIf you do that, you will be doing just the right thingî, said
the Voice gently, yet firmly.
A smile came on my lips. It was an involuntary smile. I
checked it and was soon talking to myself again. But who could
be the Maker and Sustainer of the Universe? Not a birdónot
a beastónot even a man. Work implies energy. He must be
an infinite Ocean of Energy.
ìThat wonít do,î spoke the Voice assertingly.î
He must be an Ocean of Supreme Intelligent Energy.
ìTry again,î said the Voice.
He must be an Infinite Reservoir of Supreme Spiritual
Energy.
ìRight you areî, spoke the Voice.
The Maker and Sustainer of the Universe is then an Infinite
Reservoir of Supreme Spiritual Energy. And because He is the
Reservoir of Energy, in the beginning of creation there must
have emanated from Him a Spiritual Current, because when

energy becomes kinetic, it always assumes the form of force-
currents.
ìThe ocean and the waves of the ocean are oneî, suggested
the Voice mildly.
Yes. The ocean and the waves of the ocean are identical.
They are but two phases of the same substance. And the same
must be the case with the Supreme Spiritual Reservoir and the
Supreme Spiritual current that emanated from it in the beginning.
The Infinite Reservoir of Supreme Spiritual Energy and the
Supreme Spiritual Current are undoubtedly but two phases of
the same Spiritual Essence. The one is the static phase and the
other is the dynamic phase. But there can be no outflow of
a force-current without a preceding upheaval in the reservoir
of energy. So, there was an upheaval in the Infinite Reservoir
of Supreme Spiritual Energy too and it was after this upheaval
that the Supreme Spiritual Current emanated from It.
ìThe Current is the ëRådhåí and the Reservoir the ìSwåm∂,î
whispered the Voice.
So, Rådhå and Swåm∂ are two phases of one and the same
Essence. Rådhå is the ›akti and Swåm∂ is the ›aktimån. Blessed
is the name ëRådhå-Swåm∂.í
❑❑
Healing by Mantra-›akti
óSwami Dayanand
Human life can be likened unto a house fitted with three
windows of the body, mind and soul. Through these openings
come pouring forth the three kinds of divergent perfect light
of Godóknown as Health Rays, Faculty Rays, Wisdom Rays.
These Triune Rays are responsible for the perfect health, mental
equanimity and enlightenment of the soul of man. That is why
man is spoken of as being created in the image of God. But
then arises the question: If man is made after Godís likeness,
why does he suffer in so many ways? The answer is, man as
a Divine Child shares the independence of the Divine Being.
Man essentially, was made as a God; but as such he has the
privilege and free choice of the great God to eclipse that image
with error, or to keep it unobscured and dazzling with rays of
health, power and peace. Man has the peculiar independence
and free power to live in the house of life with its health, strength
and light-giving windows open or closed. Thus, it is that when
he closes the windows of life, the Ultra-violet Conscious Cosmic
Rays are shut out and he lives in the darkness of physical
disease, mental disquietude or abysmal soul-ignorance.
Most people have one or more of their windows of life shut
and jammed for years. That is why they suffer from chronic
maladies. Their rescue lies in the knowledge of the law by which
they may open their windows themselves and bask once more
in the all-healing Conscious Cosmic Rays.
Man wants instantaneous healing by Godís power, but he
fails to understand that the work of healing lies with himself
and that God never wanted him to be sick in the first place.
God gave man the original privilege and free choice to receive
Rays or shut them out. Hence, all physical diseases, psychological
inharmonies and soul maladies born of ignorance come from
manís own fault of shutting out the Rays of God. And the logical
conclusion is, whether knowingly or unknowingly he shut the
health-giving windows of life, he must open them again by self-
effort. Ignorance of law cannot be an excuse for escaping the
consequences of a law which is broken.
There are many kinds of healing, each of which can be used
in healing physical, mental or spiritual diseases.
Of the different kinds of healing by medicine, injection,
affirmation, message, nerve or vertebra adjustment, by imagination
or will or faith, Vibratory healing is of great importance.
Vibratory healing consists in oscillating and sending
vibrations to diseased individuals, internally by energy charged
by will-power, or externally by superconsciously-impregnated
chants, intonations of the human voice, enlivening words,
phrases and affirmationsóMantra-›akti.
The methods of internal vibrations of energy can only be
done by a system of spiritual exercises such as Yogadå offers.
Willingness and determination keep the blood vitalized with pep
and life-energy. If even the layman can keep his mental initiative,
willing-to-work attitude all the time, he will find his blood
charged with life-current, making it immune against the invasion
of bacteria. Keeping yourself smiling from within, pulsating with
joy, and in ever-readiness to act, spiritually ambitious in helping
others, all these not only are good exercises for the mind but
keep the body constantly supplied with fresh cosmic energy
descending into the body through the door of the Medulla
oblongata. Strong will pulls energy from the Conscious Cosmic
Rays surrounding the body through the door of the Medulla
Oblongata. Hence strengthen your will and determination in
everything. Your body shall be internally vibrating with life-
Healing by Mantra-›akti 59
current. A man of strong will by his highly vibrating mind can

shake out diseases, failure and ignorance. But the will-vibration
must be stronger than the vibrations of physical or inner disease.
The more chronic the disease is, the stronger, steadier and more
unflinching should be the determination, faith and effort of the
will to get well.
In connection with singing, chanting or intoning away
physical disease or worry or spiritual ignorance, one must
know the law of intonation from high to low, low to whisper,
whisper to mental, mental to subconscious and subconscious to
superconscious, Chanting. This is the method of converting loud
meaningful words into realized experiencesóassimilating the
truth of a word or words by chanting loudly and mentally until
they become a part of the soulís realization.
Or one must induce the Superconscious, peaceful state first
and from that stage chant mentally or whisperingly or loudly
as he pleases.
But in all cases the intonations, whether mental or physical
(i.e., audible), must be injected with superconscious mentality,
faith and steadiness in the beginning or at the end, to be effective
in accomplishing a specific healing.
Mental chanting is best for individuals, loud chanting ranging
from low to high or vice versa is good in congregations.
In our Hindu Tantra (Hymnal) scriptures we find the advice
that all mystic incantations, seed words, have to be revivified
in the soul of the chanter, vitalized and specifically intoned or
chanted in order to produce the desired results. Mere repetition
without deep feeling of Mantras or incantations does not
produce results.
The Police Commissioner of Chicago declared recently in
a bulletin that if the sounds of vehicles, etc., could be cut down,
city people would live ten years longer. In other words,
inharmonious noise affects the nervous system of people,
weakening this medium through which vital energy is supplied

to all the principal organs of the body, the circulatory system,
brain, etc. With the deterioration of the nervous system, the
energy and thermal supply of the blood becomes low, making
it a fit home for bacteria of disease.
On the contrary, harmonious sounds, chants impregnated
with superconscious soul-force, will-power and faith, awaken
the drooping tissues of the nervous system by rousing vital
energy in them. Hence the external method of vibrating the voice
according to the aforesaid methods can heal all inharmonious
conditions of the body, mind and soul. A sincere kind word,
an inspired song, a soul-solacing voice of wisdom have dispelled
many sorrows and inflamed into many the light of lasting joy.
❑❑
Mahålak¶m∂
In lotus-groves Thy spirit roves: where shall I find a seat
for Thee?
To Thy feetís treadófeet dawn-rose redóopening my heart
Thy throne shall be.
All things unlovely hurt Thy soul:
I would become a stainless whole:
O Worldís delight All-beautyís might unmoving house Thy
grace in me.
An arid heart Thou canst not bear:
It is Thy willóloveís bonds to wear:
Then by Thy sweetnessí magic completeness make me
Thy loveís eternal sea.
The Worship of the Divine Mother
óSwami Abhedananda
From the prehistoric times of the Vedic period down to the
present age the Religion of the Hindus has recognized the
Fatherhood and Motherhood of the one supreme personal God,
and has inculcated that through the worship of either of these
aspects the highest ideal of religion could be reached. In the
§Rgveda, the fatherly aspect of God is called ëPrajåpatií, the
Lord and Father of all creatures. He is most beautifully described
in 121st hymn of the 10th Book. The conception of a personal
God which we find in this hymn has not been surpassed by
the idea of a personal God among any other nation during the
last five thousand years. When an ancient Vedic seer was asked
ìTo whom shall we offer our prayers and sacrifices?î he replied
in ten verses of which two are given below:ó
(1) ìIn the beginning there arose the Prajåpati, the first-
born Lord of all that exists. He holds by His power the heavens
and the earth. To Him we should offer our prayers and
sacrifices.î
(2) ìPrajåpati, the Lord of all creatures, who gives life and
strength to all that exists, from whose body emanate the
individual souls like sparks from fire; who is the Purifier of all
souls, whose commands all creatures revere and obey; whose
shadow is immortality and mortality; to Him we should offer
our prayers and sacrifices.î
The same Prajåpati the true, just and righteous Lord of the
universe and God of all gods (Devadeva) was addressed in the
§Rgveda as ìDyaus-Pitaraî or the Father in heaven and the
Protector of all. In the second book of the §Rgveda (Ch. 3rd,
verse 20) we read ìDyaus me pitå jånitå nåbhi ratraî which
means, ìThat shining or self-effulgent Spirit Who dwells in the

heavens, is my father and protector, my progenitor or producer,
and in Him lies the source of all things.î Later on the same
ìDyaus-Pitaraî was called Zens-Pitara or Jupitar in Greek
mythology who also became ìJehovaî of the Jews and Yaveh
or Father in heaven of the Christians.
Again the Motherly aspect of the Divine Being was called
in the §Rgveda ìAditiî the unflinching and immutable support
of the universe. She is described in another hymn of the
§Rgveda as follows:ó
ìAditi is in the heavens and in the illumined space that
pervades between heaven and earth, the Mother of all Devas
or gods as well as the Creator of all animate and inanimate
objects. She is also the Father and Protector of all; She is the
Son and the Creator; by Her grace She saves from sin the souls
of those who worship Her. She gives unto Her children
everything that is worth giving. She dwells in the forms of all
Devas or bright spirits; She is all that is born and all that will
be born. She is all in all.îó(§Rgveda Book 2, ch. VI, verse
19). Thus we see that in ancient India God was conceived as
both the Father and the Mother of the universe. In no other
scriptures of the world than the Vedas and in no other religion
than that of the Hindus is the personal God described as the
Father and the Mother, the efficient and the material cause of
the universe.
As long as the conception of God remains as extra-cosmic,
separate from and dwelling outside of nature which is passive
so long will He appear as the Father or the efficient cause of
the universe while nature appears to be the material cause. But
the more we comprehend God as immanent and resident in
nature, the more clearly we understand that God is our Mother
as well as our Father. When we realize that the feminine element
in nature or the material cause is nothing but a part of the
The Worship of the Divine Mother 63
manifested Divine Energy and inseparable from the Virå¢

Puru¶a the Supreme Being or the masculine element, then we
understand that God does not, like a carpenter or a potter create
or fashion the phenomena out of the materials which exist
outside of Himself, but that He projects by the process of
evolution everything out of His own body wherein dwell all
matter and forces (›akti) of the world. This idea seems to
harmonise with the scientific conception of cosmic Energy.
Modern science traces the whole phenomenal universe back
to the state of eternal Energy. The doctrine of evolution,
correlation of forces, persistence of energy, all these clearly
prove that the phenomena of the whole universe and the various
forces of the external and internal world are but the expressions
of the one eternal Energy. The theory of evolution explains only
the mode in which that eternal energy produces this phenomenal
universe. Science has disproved the old theory of creation out
of nothing, through the fiat of an extra-cosmic God and, has
shown that something can never come out of nothing. Science
teaches that the universe existed in a potential state in that
energy, and gradually through the process of evolution the whole
potentiality has become kinetic or actual.
That eternal energy is not an unintelligent energy, but is
intelligent. Wherever we cast our eyes, either in the external
or internal world, we find the expression, not of a fortuitous
or accidental combination of matter and mechanical forces, but
of regular laws guided by definite purpose. This universe is not
a chaos but a Cosmos, one harmonious whole. It is not an
aimless chain of changes which we call evolution, but there is
an orderly hidden purpose at every step of evolution. Therefore,
that energy is intelligent. We may call this self-existing,
intelligent, eternal Cosmic energy the Mother of the Universe.
She is the source of infinite forces and infinite phenomena. This,
eternal Energy is called in Sa≈skæta ëPrakætií (Latin Procreatrix),
the creative power of the universe. She is described in Hindu

scriptures thus:ó
àfl¢ ¬⁄UÊ ¬˝∑Î§ÁÃ— ‚ÊˇÊÊÃ˜ ’˝rÊÔáÊ— ¬⁄U◊Êà◊Ÿ—–
àflûÊÊ ¡ÊÃ¢ ¡ªà‚flZ àfl¢ ¡ªîÊŸŸË Á‡ÊflH
ìThou art the Parå Prakæti or the Divine Energy of the
Supreme Being. Of Thee is born everything of the universe,
therefore Thou art the Mother of the universe.î
As all the forces of nature are but the manifestations of this
Divine Energy, She is called All-powerful. Wherever there is
the expression of any force or power in the universe, there is
the manifestation of the eternal Prakæti or the Divine Mother.
It is more appropriate to call that Energy mother than father,
because like a mother, that Energy holds within Her the germ
of the phenomenal universe before evolution, develops and
sustains it, projects it in space and preserves it when it is born.
She is the Mother of the Trinityóthe Creator, Preserver and
the Destroyer. She is the source of all activity. She is the ›akti,
force in action. A creator, when deprived of his creative power,
is no longer the creator. As the creative power is one of the
expressions of that eternal Energy, the creator or Brahmå is
looked upon by the Hindus as the child of the Universal Divine
Mother, so, too, is the Preserver Vi¶ƒu, and the Destroyer ›iva.
In the §Rgveda we read; The Divine Mother saysóìI am
the Queen of the universe, the giver of all wealth and fruits
of works. I am Intelligent and Omniscient. Although I am one,
by My powers I appear as manifold. I cause war for protecting
men, I kill the enemy and bring peace on earth. I stretch out
heaven and earth. I have produced the Father. As the wind
blows by itself, so I produce all phenomena by My own will.
I am independent and responsible to none. I am above the sky
and beyond this earth. My glory is the phenomenal universe;
such am I by My power.î (§Rgveda, X. hymn 125).
Thus the Divine Mother is described as all in all. We live
The Worship of the Divine Mother 65
and move and have our existence in that Divine mother. Who
can live for a moment if that Divine energy cease to manifest?
She is the producer of every event that occurs in the universe.
She makes one appear good, spiritual and divine, while it is
She who makes another appear as wicked and sinful; since it
is through Her power that one performs virtuous deeds or
commits sinful acts. But She is beyond good and evil, beyond
virtue and vice. Her forces are neither good nor evil, although
they appear so to us when we look at them from different
standpoints and compare them with one another.
When that all-pervading divine energy manifests, it expresses
itself in two sets of opposite forces. The one set has the tendency
towards God and is called Vidyå in Sa≈skæta; the other tends
towards worldliness and is called Avidyå. The one leads to
freedom (Mok¶a) and happiness, while the other to bondage and
suffering.
This Vidyå ›akti is worshipped by the Hindus as the Divine
Mother in various forms under different names such asóDurgå,
Kål∂, Bhavån∂ etc. At the same time the Avidyå ›akti is regarded
as subordinate to Vidyå aspect, like Her female attendants.
Those who worship the Divine Mother pray to Her sayingó
ìO Mother Divine! Thou art the eternal Energy, the infinite
source of the universe. Thy powers manifest in the variety of
names and forms. Being deluded by Thy power of Avidyå
(ignorance) we forget Thee, and take pleasure in the playthings
of the world. But when we worship Thee and take refuge in
Thee, Thou makest us free from ignorance and worldliness, and
givest eternal happiness to Thine own children.î
❑❑
Tripura Upani¶ad
óK. Subramanian
This Upani¶ad is derived from §Rgveda and is one among
the nine ›åkta Upani¶ads. This explains about the ›r∂ Cakra
and worship of the Dev∂ Parå‹akti. This also details about
Pa¤cada‹åk¶ar∂ Mantra for meditating on TripuraóThe Goddess
Pårvat∂.
There are 16 Mantras in this Upani¶ad and begins, as usual,
with a ›ånti Mantra:
Tripuropani¶ad
˙ flÊæ˜U ◊ ◊ŸÁ‚ ¬˝ÁÃÁc∆UÃÊ– ◊ŸÊ ◊ flÊÁø ¬˝ÁÃÁc∆ÔUÃ◊ÊÁfl⁄UÊflË◊¸
∞Áœ– flŒSÿ ◊ •ÊáÊËSÕ— üÊÈÃ¢ ◊ ◊Ê ¬˝„UÊ‚Ë—– •ŸŸÊœËÃŸÊ„UÊ⁄ UÊòÊÊã‚ãŒœÊêÿÎÃ¢
flÁŒcÿÊÁ◊– ‚àÿ¢ flÁŒcÿÊÁ◊– Ãã◊Ê◊flÃÈ– ÃmQ§Ê⁄U◊flÃÈ– •flÃÈ ◊Ê◊flÃÈ
flÄÃÊ⁄U◊flÃÈ flÄÃÊ⁄U◊˜H ˙ ‡ÊÊÁãÃ—! ‡ÊÊÁãÃ—!! ‡ÊÊÁãÃ—!!!
May my speech stay permanently in my mind and my mind
in the speech. O Self-effulgent one, reveal Yourself to me. May
Speech and Mind be carriers of Veda to me. May not all that
I have heard depart from me. I shall join together day and night
through study. I shall tell what is verbally true. I shall tell what
is mentally true. May Brahman protect me. May That protect
the speaker. May That protect meómay That protect the
speakerómay That protect the speaker.
˙ ÁÃSUòÊ— ¬È⁄UÊÁSòÊ¬ÕÊ Áfl‡flø·¸áÊÊ •òÊÊ ∑§ÕÊ •ˇÊ⁄UÊ— ‚ÁÛÊÁflCÔUÊ—–
•ÁœDÔUÊÿÒŸÊ •¡⁄UÊ ¬È⁄UÊáÊË ◊„UàÃ⁄UÊ ◊Á„U◊Ê ŒflÃÊŸÊ◊˜H 1H
There are three cities and three well shown pathways. On
the ›r∂ Cakra form, there are alphabets such as • ∑§ Õ etc.,
(3x16). Tripura (Goddess Pårvat∂ó›akti) also called Tripurasundar∂,
dwells in these three Puras, Paths and Ak¶aras. She is ageless
Tripura Upani¶ad 67
and shines above the Devas as Supreme Goddess, (Mother of

the vast Universe).
Three cities areóGross Body (Sthµula ›ar∂ra), Subtle Body
(Sµuk¶ma ›ar∂ra), Causal Body (Kåraƒa ›ar∂ra).
Three Paths areóJ¤åna Mårga, Karma Mårga, Bhakti
Mårga.
Three Ak¶aras areó Aa, Ka, Da etc.
ŸflÿÊŸËŸ¸flø∑˝§ÊÁáÊ ŒÁœ⁄U ŸflÒfl ÿÊªÊ Ÿfl ÿÊÁªãÿ‡ø–
ŸflÊŸÊ¢ ø∑˝§Ê •ÁœŸÊÕÊ SÿÊŸÊ Ÿfl ÷º˝Ê Ÿfl ◊Èº˝Ê ◊„UËŸÊ◊˜H 2H
Nine ›aktis, nine Yogas, nine Yogin∂s all shine in the nine
Cakras. There are nine Lords, and nine Bhadrås for the spokes
of the Cakra. Also there are nine Mudrås.
Nine ›aktis areóTripuråmbå, Tripure‹i, Tripurasundar∂,
Tripuravåsin∂, Tripura‹r∂, Tripuramålin∂, Tripurasiddhi,
Tripuråmbarå, Mahå Tripurasundar∂.
Nine Yogas areóYama, Niyama, Åsana, Pråƒåyåma,
Pratyåhåra, Dhyåna, Dhåraƒå, Samådhi, Sahajµavasthå.
Nine Yogins areóPraka¢å, Guptå, Guptatå, Samradayå,
Kulot∂rƒå, Nigarbhå, Rahasyå, Atirahasyå, Paråparåti
Rahasyå.
Nine Bhadrås areóKåme‹war∂, Bhagamålå, Nityaklinnå,
BherunŒa, Vahn∂, Mahå Vajre‹war∂, ›ivadµut∂, Twaritå, Kulasundar∂.
Nine Cakras areóTrailokyamohana, Sarvå‹åparipµurƒa,
Sarvasa≈k¶ophiƒ∂, Sarvasaubhågyadåyaka, Sarvårthasådhaka,
Sarvarak¶åkara, Sarvarogahara, Sarvasiddhi, Sarvånandamaya.
Nine Mudrås areóSarvak¶obhiƒ∂, Sarva Dråviƒ∂, Sarvåkar¶iƒ∂,
Sarvava‹yå, Sarvonmådin∂, Sarva Mahå∆ku‹å, Khecar∂, Sarva
B∂jam, Sarvayoni.
∞∑§Ê ‚ •Ê‚Ëà¬˝Õ◊Ê ‚Ê ŸflÊ‚ËŒÊ‚ÊŸÁfl¢‡ÊÊŒÊ‚ÊŸÁòÊ¢‡ÊÊÃ˜–
øàflÊ®⁄U‡ÊÊŒÕ ÁÃd— ‚Á◊œÊ ©U‡ÊÃËÁ⁄Ufl ◊ÊÃ⁄UÊ ◊Ê Áfl‡ÊãÃÈH 3H
She was one and the foremost. She became 9 and became
19 and 29 and 40.
9 = 9 Bhadrås (as above).

19 = 5 J¤ånendriyas (Vision, Hearing, Smelling, Tasting,
Touching)
5 Karmendriyas (Eyes, Ears, Nose, Hands, Feet)
5 Pråƒas (Pråƒa, Apåna, Vyåna, Udåna,
Samåna)
4 Anta¨karaƒas (Mind, Intelligent, Citta, Aha≈kåra)
29 = The above 19 +
5 Bhµutas (Agni, Våyu, Åkå‹a, Apa, Pæthv∂)
5 Sub-Pråƒas (Någa, Kirikara, Kµurma, Devadatta,
Dhana¤jaya)
40 = Twenty-four Tattvas + 1 Mµula Vidyå + 1 Tµula Vidyå +
1 Avidyå + 3 Karmas (Sa¤cita, Prårabdha, Ågåm∂) + 2 ›aktis
(Åvaraƒa and Vik¶epa) + 3 Guƒas (Sattva, Rajas, Tamas) + 4
Avasthås (Jågrat, Swapna, Su¶upti, Tur∂ya) + 1 Sama¶¢i or Vi‹va)
May that Dev∂ (Tripura) Having 3 energies (Icchå ›akti,
Kriyå ›akti, J¤åna ›akti) encircle me as a fond loving
mother.
™§äfl¸Öfl‹ÖÖfl‹Ÿ¢ ÖÿÊÁÃ⁄Uª˝ Ã◊Ê fl ÁÃ⁄U‡øËŸ◊¡⁄¢U Ãº˝¡Ê˘÷ÍÃ˜–
•ÊŸãŒŸ¢ ◊ÊŒŸ¢ ÖÿÊÁÃÁ⁄UãŒÊ⁄UÃÊ ©U flÒ ◊á«U‹Ê ◊á«UÿÁãÃH 4H
In the beginning the Jyoti which was dependent on the 5
Indriyas were blazing upwards; but later came downwards
due to Rajas Guƒa and Tamas Guƒa. That Jyoti (Light) was
ageless and unchangeable. The Jyoti that gives gladness and
everlasting bliss in the CandramaƒŒala is Åtmajyoti. All the
Jyoti MaƒŒalas (spheres) shine forth with this light.
ÿÊÁSÃdÊ ⁄UπÊ— ‚ŒŸÊÁŸ ÷ÍùËÁS òÊÁflCÔU¬ÊÁùªÈáÊÊÁù¬˝∑§Ê⁄UÊ—–
∞Ã òÊÿ¢ ¬Í⁄U∑¢§ ¬Í⁄U∑§ÊáÊÊ¢ ◊ãòÊ— ¬˝ÕÃ ◊ŒŸÊ ◊ŒãÿÊH 5H
The 3 Lines (Icchå ›akti, Kriyå ›akti, J¤åna ›akti)
The 3 Avasthås (Jågrat, Swapna, Su¶upti)
The 3 Abodes of the Avasthås (Eyes, Neck, Heart)
The 3 Worlds (Bhµu, Bhuva¨, Sva¨)
The 3 Guƒas (Sattva, Rajas, Tamas)óall these group of

3 is Parå‹akti. This is Åvaraƒa ›akti.
This Parå‹akti (Tripura) dwells along with Kåme‹wara
(Bindu) at the centre of the triangled diagram of ›r∂ Cakra drawn
with Mantras. This ›akti is also called Mådanya or Madana
Kåme‹war∂.
(›r∂ Cakra is a sacred geometrical
diagram for worship. The Såktas consider
this as the holiest. Five downward
pointing triangles representing Dev∂
intersect with four upward pointing
triangles representing ›iva forming 43
triangles including the central triangle
in which 3 Bindus are shown. The
presiding deity of ›r∂ Cakra is Tripura-
Sundar∂.)
◊ŒÁãÃ∑§Ê ◊ÊÁ‹ŸË ◊XÔU‹Ê ø ‚È÷ÊªÊ ø ‚Ê ‚ÈãŒ⁄UË Á‚Áh◊àÃÊ–
‹îÊÊ ◊ÁÃSÃÈÁc≈UÁ⁄Uc≈UÊ ø ¬Èc≈UÊ ‹ˇ◊ËL§◊Ê ‹Á‹ÃÊ ‹Ê‹ÿãÃËH 6H
The Åvaraƒa Devatås (Nityas) are:
1. Madantikå 6. Siddhimattå 11. Pu¶¢å
2. Målin∂ 7. Lajjå 12. Lak¶m∂
3. Ma∆galå 8. Mati 13. Umå
4. Subhågå 9. Tu¶¢å 14. Lalitå
5. Sundar∂ 10. I¶¢å 15. Lålayant∂
ß◊Ê¢ ÁflôÊÊÿ ‚ÈœÿÊ ◊ŒãÃË ¬Á⁄UdÈÃÊ Ã¬¸ÿãÃ— Sfl¬Ë∆U◊˜–
ŸÊ∑§Sÿ ¬ÎDÔU ◊„UÃÊ fl‚ÁãÃ ¬⁄¢U œÊ◊ òÊÒ¬È⁄¢U øÊÁfl‡ÊÁãÃH 7H
Thus attended by the Nityas (Åvaraƒa Devatås), Madant∂
(Tripurasundar∂) dwells in Eternal Bliss along with ›iva. Those
seekers (Mumuk¶us) who know this ›ivakåma Sundar∂, attains
Brahmaloka (Videha Mukti).
Those who worship Her ›r∂ Cakra and live a pious life,
enters Heaven after death and, after enjoying there, gradually,

merge with the Supreme Tripura (Brahmaloka), (Karma Mukti).
After explaining thus the ›r∂ Cakra Upåsanå, the Upani¶ad
now proceeds to detail about Ådi Vidyå or ›r∂ Vidyå Upåsanå.
∑§Ê◊Ê ÿÊÁŸ— ∑§◊‹ÊflÖÊ˝¬ÊÁáÊªÈ¸„UÊ„U‚Ê ◊ÊÃÁ⁄U‡flÊ÷˝Á◊ãº˝—–
¬ÈŸªÈ¸„UÊ ‚∑§‹Ê ◊ÊÿÿÊ ø ¬ÈM§ëÿ·Ê Áfl‡fl◊ÊÃÊÁŒÁfllÊH 8H
Pa¤cada‹åk¶ar∂ Mantra is Ådi Vidyå or ›r∂ Vidyå and is
the greatest Mantra of Dev∂.
Kåma = ∑§ Haså = „U ‚
Yoni = ∞ Måtari‹vå = ∑§
Kamalå = ß¸ Abhram = „U
Vajrapåƒi = ‹ Indra = ‹
Guhå = OÔUË¥ Punarguhå = OÔUË¥
Sakalå = ‚ ∑§ ‹ Måyayå = OÔUË¥
∑§∞ß¸‹OÔUË¥ „U‚∑§„U‹OÔUË¥ ‚∑§‹OÔUË¥
(ìKa E I La Hr∂móHa Sa Ka Ha La Hr∂móSa Ka La
Hr∂mî)
These 15 alphabets are Praƒava Mantras. She is Åtma
›aktióVi‹wamohin∂.
·DÔ¢U ‚#◊◊Õ flÁq‚Ê⁄UÁÕ◊SÿÊ ◊Í‹ÁòÊÔU∑§◊ÊŒ‡ÊÿãÃ—–
∑§âÿ¢ ∑§Áfl ∑§À¬∑¢§ ∑§Ê◊◊Ë‡Ê¢ ÃÈC‰ÔUflÊ¢‚Ê •◊ÎÃàfl¢ ÷¡ãÃH 9H
The seekers of liberation meditate on Her 3 Praƒava
alphabets (i.e., 6th Ha, 7th Sa and Vahnisårathi Ka) Ha Sa
Ka and attain immortality.
¬È⁄¢U „UãòÊË◊Èπ¢ Áfl‡fl◊ÊÃÍ ⁄Ufl ⁄UπÊ— Sfl⁄U◊äÿ¢ ÃŒ·Ê–
’Î„UÁûÊÁÕŒ¸‡Ê ¬Üø ø ÁŸàÿÊ ‚·Ê«U‡ÊË∑¢§ ¬È⁄U◊äÿ¢ Á’÷ÁÃ¸H 10H
Ha, Sa, Ka, is three worlds (Bhµu, Bhuva¨, Sva¨). The
Jaganmåtå (Parå‹akti) dwells in these three worlds. I pray that
Dev∂ who has three faces and nine lines and also the core of
sound in between Hr∂m or O≈.
She is the Kåla Swarµupa from Minute to Kalpa (Span of

Time). She is Nitya (Eternal) 15 Tithis. She is the embodiment
of 16 Kalås. She is residing at the centre of Tripura. She is
the Mother of Universe.
The §SoŒasa Kalås areó
Pråƒa (Hiraƒyagarbha) Agni Manas Mantra
›raddhå Apa Annam Karma
Åkå‹a Pæthv∂ Retas Universe
Våyu Indriya Meditation Universal Names
ÿmÊ ◊á«U‹ÊmÊ SÃŸÁ’¢’◊∑¢§ ◊Èπ¢ øÊœSòÊËÁáÊ ªÈ„UÊ‚ŒŸÊÁŸ–
∑§Ê◊Ë ∑§‹Ê¢ ∑§Ê◊M§¬Ê¢ ÁøÁ∑§àflÊ Ÿ⁄UÊ ¡ÊÿÃ ∑§Ê◊M§¬‡ø ∑§Ê◊—H 11H
Those who desire material gains worship the different forms
of Parå‹akti (Tripura), who dwells in the three worlds having
her face set in the Sun and Moon spheres and in the symbols
of rounded breasts, and who assumes different forms; attain their
wants fulfilled.
¬Á⁄UdÃ¢ ¤Ê·◊Ê¡¢ »§‹¢ ø ÷ÄÃÊÁŸ ÿÊŸË— ‚È¬Á⁄Uc∑Î§ÃÊ‡ø–
ÁŸflŒÿãŒflÃÊÿÒ ◊„UàÿÒ SflÊà◊Ë∑Î§Ã ‚È∑Î§Ã Á‚Áh ◊ÁÃH 12H
Whoever prays and offers Naivedya such as colourful and
Decorated fish, Goatís flesh and cooked Rice etc., to the Great
Dev∂ will attain Siddhi in Puƒya Loka.
‚Îáÿÿ Á‚ÃÿÊ Áfl‡flø·¸ÁáÊ— ¬Ê‡ÊŸÒfl ¬˝ÁÃ’äŸÊàÿ÷Ë∑§Ê◊˜–
ß·ÈÁ÷— ¬@Á÷œ¸ŸÈ·Ê ø ÁfläÿàÿÊÁŒ‡ÊÁÄÃ⁄UL§áÊÊ Áfl‡fl¡ãÿÊH 13H
Ådi Parå‹akti (Aruƒå or Gaur∂) along with Saraswat∂ and
Lak¶m∂ pierces with 5 flowery arrows and binds those who are
attached to material desires.
(The five flowery arrows are the 5 sense impressions. When
consciousness perceives these, the outward directed arrows binds
the aspirant and bestow whatever he wish to. These 5 flowery
arrows together with the bow are personified as Kåmadevas.)
This great Vidyå, which fulfils the desires of all beings is
the primary Vidyå of ›r∂ Parå‹akti. This indeed the ›akti of

Parabrahma or Åtman (i.e., it is nothing but Brahma Vidyå).
One who knows and understands this shall escape misery and
will become the knower of Brahma Vidyå and shall thus escape
from all bondages and attain liberation. In this way, the
Upani¶ad first gives out the Rahasya Mantra in a code and
then describes that this pertains to Parå‹akti who is none other
than the Supreme formless Parabrahma.
÷ª— ‡ÊÁÄÃ÷¸ªflÊã∑§Ê◊ ß¸‡Ê ©U÷Ê ŒÊÃÊ⁄UÊÁfl„U ‚ÊÒ÷ªÊŸÊ◊˜–
‚◊¬˝œÊŸÊÒ ‚◊‚ûflÊÒ ‚◊Ê¡ÊÒ ÃÿÊ— ‡ÊÁÄÃ⁄U¡⁄UÊ Áfl‡flÿÊÁŸ—H 14H
Kåme‹wara (›iva) and Kåme‹war∂ (›akti) are both equally
great. Equal in energy and equal in power. They equally grant
boon to the aspirants.
¬Á⁄UdÈÃÊ „UÁfl·Ê ÷ÊÁflÃŸ ¬˝‚VÔUÊø ªÁ‹Ã flÒ◊ŸS∑§—–
‡Êfl¸— ‚fl¸Sÿ ÁflœÊÃÊ œÃÊ¸ „UÃÊ¸ Áfl‡flM§¬àfl◊ÁÃH 15H
The Parå‹akti, among the two, who is ageless Mother of
the Universe, removes the illusions of Mind of those who dive
deep in the J¤åna Yoga, and convert them to become one with
the Tripura (Brahma).
ßÿ¢ ◊„UÊ¬ÁŸ·Ã˜ òÊÒ¬ÈÿÊ¸ ÿÊ◊ˇÊÿ¢ ¬⁄U◊Ê ªËÌ÷⁄UË≈˜≈U–
∞·Çÿ¸¡È— ¬⁄U◊ÃìÊ ‚Ê◊Êÿ◊Õfl¸ÿ◊ãÿÊ ø ÁfllÊH 16H
˙ OÔUË¥ ˙ OÔUËÁ◊àÿÈ¬ÁŸ·Ã˜H
Tripura Dev∂ís this Upani¶ad shows the meaning of O≈kåra
contained in the Mahå Våkyas. This is the great §Rgveda Såra,
Yajurveda Såra, Såmaveda Såra and Atharvaveda Såra, and
also the meanings of all other Vidyås.
Hr∂m means O≈ and O≈ is Hr∂m.
Thus ends the Upani¶ad.
❑❑
›akti in Upani¶ads
óK. V. B. Sastry
There are eight Upani¶ads which mainly give details of
›akti. The following are the Upani¶ads:ó
1. Tripuropani¶ad (Atharvaƒa Veda) 2. Tripuratåpinyupani¶ad
(§Rgveda) 3. Devyupani¶ad 4. Bahvæcopani¶ad (§Rgveda) 5.
Bhavanopani¶ad (Atharvaƒaveda) 6. Saraswat∂rahasyopani¶ad
(Kæ¶ƒa Yajurveda) 7. S∂topani¶ad (Atharvaƒa Veda)
8. Saubhågyalak¶mupani¶ad (§Rgveda).
›akti is the power that enables to do things. It is also known
as cosmic energy, which moves through the entire universe. It
represents ìThe Great Divine Motherî, in Hinduism. ›akti is
responsible for creation. Also it is an agent of all change. ›akti
embodies the active feminine energy of ›iva, is identified as
Pårvat∂.
The Dev∂ ›akti is the power aspect of the Supreme Spirit.
We find more details about ›akti in Tantra ›åstra.
Now let us know a few points how ›akti in Upani¶ads
enables human beings enlighten themselves by the application
of the knowledge of meditation. To understand Upani¶ads we
have to learn the meanings of each word in each verse of
Upani¶ad. If one reads several times he will be able to
understand the hidden meaning which conveys a message to
every human being to get himself purified.
In S∂topani¶ad it is said about S∂tå that she is the Primordial
Cosmic Energy. She is the great Dev∂ ›akti. To get more details
of this Upani¶ad one has to read the Upani¶ad verse by verse.
In brief it is said about the great Cosmic Energy in S∂tå.
In Tripuratåpinyupani¶ad it is said about how Mok¶a can
be attained. One has to drive away all the worldly thoughts.
Completely disconnecting from the materialistic world one can

attain Mok¶a. Then one realizes that he is none other than
Brahma, i.e., ìAha≈ Brahmåsmi.î Those who want to realize
Brahma, they have to meditate upon Brahma. One will get
tremendous ›akti, when he detaches himself completely from
the materialistic world.
In Devyupani¶ad also the power of the Goddess Durgå is
narrated. In this Upani¶ad also it is said how one has to pray
to the Goddess Durgå. One has to surrender totally to the
Goddess Durgå.
In all the above mentioned Upani¶ads we find the ways
and guidance to concentrate on the power of ›akti. Here, one
has to understand the meaning of each verse with the help of
those who are thorough in understanding.
In brief ›akti in Upani¶ads can be understood only after
understanding it properly. Manana, Nidhidhyåsana is very
important. One has to make himself pure. If one is lucky enough
to get guidance from a real pundit who can explain in the way
it should be, he understands the power of ›akti. The person
who explains must be pure hearted.
❑❑
Divine Mother in Upani¶ads
óK. V. Gajendragadkar
Worship of womanhood as cosmic Power or Supreme
Goddess is not unknown to the ancient literature in India. The
descriptions of various goddesses in the new Upani¶ads may
serve as the ideals of womanhood to be realized, however
partially it may be, by all individuals and races. They indicate
the height of culture that the thinkers of the time had reached;
for the one significant and universal determinant of true culture
is respect of and admiration for, and appreciation of the tender
and soft qualities in the woman, in all her varied formsóas
mother, wife and daughter. We find that terrific instinct in
woman as emphasized by certain Upani¶ad which is also noticed
by modern psychologists as parental instinct in mothersó
animals and womenóparticularly when her young ones are in
danger of losing their lives. Tenderness and terror go hand in
hand not only in human consciousness, but also in divine
personalities. The present attempt of our ladies to share the
political responsibilities and face and resist bravely the atrocities
of the barbarous, uncultured boors, is just a faint imitation of
what we find in a completed form in the great Mother, Kål∂.
The following descriptions of the various aspects of the Goddess
would be found interesting and instructive to our readers.
Dev∂ is pre-eminently a deity of the ›åktas, and the
description of the different goddesses in the new Upani¶ads
unmistakably shows the influence of Shaktism, which is also
responsible for the introduction of the technique of Tantrism into
these Upani¶ads. It is significant to see how these ›åkta
Upani¶ads combine the beautiful and the terrific in their
description of their particular goddess, Mother, or Power

incarnate; for example, the Sumukh∂ Upani¶ad tells how the
goddess ›akti should be meditated upon as a beautiful young
girl of sixteen, who is at the same time seated on a corpse,
and is adorned with garments and ornaments and besmeared
with blood. In the Bahvæcopani¶ad the following different
goddesses are mentioned: Mahåtripurasundar∂, Bålåmbikå, Bagalå,
Måta∆g∂, Svayamvarakalyåƒ∂, Bhuvane‹var∂, CåmuƒŒå, CaƒŒ∂,
Våråh∂, Tiraskåriƒ∂, Råjamåta∆g∂, ›uka‹yåmalå, Laghu‹yåmalå,
A‹vårµuŒhå, Pratyå∆girå, Dhµumåvat∂, Såvitr∂, ›arasvat∂, and
Brahmånandakalå. There may be Upani¶ads dealing with each
one of these goddesses emphasizing the various aspects of
Power. But we find that the Upani¶ads in which they are
mentioned, describe Mahåtripurasundar∂ only and identify her
with the rest. The Saubhågyalak¶m∂-Upani¶ad contains a Tantrico-
Yogic description of the goddess, Mahålak¶m∂ whose worship,
we are told, secures the knowledge called ì›r∂vidyåî. Goddess
Durgå forms the subject-matter of the Tripuratåpinyupani¶ad.
The Guhyakålyupani¶ad contains a very splendid description of
the macrocosmic meditation on the great goddess Mahådev∂. The
Bahvæcopani¶ad, the Saraswat∂rahasyopani¶ad, and the Dev∂-
Upani¶ads give further characterization of the Dev∂.
The Bahvæcopani¶ad makes the goddess, Mahåtripurasundar∂,
the object of its praise. The author of this Upani¶ad tells us
that nothing existed in the beginning but the Goddess alone,
who afterwards created the world with all animate and inanimate
objects. She is the supreme power that permeates the three
worlds and the three bodies, and enlightens them both internally
and externally. She is all forms, and she fills all space and time
with her limbs. She is all sciencesógood, bad and indifferent.
She is verily the Self, and also everything else that is not-Self.
Thus she is both immanent and transcendent. She is a wave
incarnate on the ocean of the bliss of conscious existence. She
Divine Mother in Upani¶ads 77
is the Self, the universe, all gods and in fact, all that exists.
The only true thing is Lalitå, and the supreme homogeneous
Brahma is its inner meaning. She can be known only by direct
and intuitive experience, as she stands for the oneness of the
Self and Brahma. This piece of knowledge, we are told, is
known as ›r∂vidyå, for the further details about which the
›r∂vidyåmnåyopani¶ad may also be referred to........
Goddess Sarasvat∂ is described in the Saraswat∂rahasya-
Upani¶ad, as the daughter of the four-faced God Brahmå, and
as supremely fair, with red lips, and with body fully adorned
with ornaments. She has four hands in which she holds the
Ak¶amålå, books and weapons. She is the goddess of speech;
she is faith, retentive power and intellect incarnate. She is the
wife of the Creator. She is said to dwell in Kashmir, but we
are told at the same time that she has her home on the tip of
her devoteeís tongue. She is the goddess of Poetry. She is
poetically described as one whose hair are rendered beautiful
by the rays of the moon, the Lord of Night. She is the river
of nectar, that removes the distress of worldly existence. She
is verily Brahma, and hence has ever that Brahmic nature. She
creates the world by means of Prakæti, but is, in reality Puru¶a,
the Supreme Person.
The Goddess Durgå is described in the Dev∂ Upani¶ad as
living in the lotus within the heart, and as refulgent as the
morning sun. She has three eyes, and wears red garments. She
is mild, relieves her devotees from the fear of worldly existence,
and is kindness incarnate. She fulfils all desires of her devotees,
and is therefore called the heavenly milch cow. She is the
goddess of Nationality. She is regarded as unknowable; for even
Brahmå and other gods do not know her real nature. She is
infinite, unborn, incomprehensible, and One because of her
omnipresence. She is also not-One, because she is the whole
universe. She is verily the Brahma, and hence she is described
in contradictory terms at the same time, for she transcends all

contradictions, such as Veda and not-Veda, Knowledge and not-
Knowledge, born and not-born. That beyond which there is
nothing is called Durgå is the definition of Durgå given in this
Upani¶ad.
We could give only a brief account of only the three aspects
of the ideal and divine womanhoodóas Mahåtripurasundar∂,
Sarasvat∂, and Durgå. As one might have easily gathered from
the descriptions given above, this is a tendency in all these new
Upani¶ads, dealing with various goddesses, to identify ultimately
every goddess with the Absolute or Brahma and regard her as
only an aspect of it. This is mainly due to the dominant influence
of the main Upani¶ads that taught absolute monism. The authors
of almost all the new Upani¶ads represented and restated the
fundamental and ultimate principles of philosophy of the main
Upani¶ads, only in a more popular and simpler way than was
done by the former. They attempted to systematize and incorporate
the popular ideas in the systems of thought preached by the
earlier philosophers of the ancient Upani¶ads. Descriptions of
the various goddesses as but aspects of the one absolute Brahma
is only an instance in point to illustrate the general tendency
of the New-Upanishadic Movement.
❑❑
With the help of the Ådyå‹akti; God sports as an Incarnation.

God, through His ›akti incarnates Himself as man. Then alone
does it become possible for the incarnation to carry on His
work. Everything is due to ›akti of the Divine Mother.
óSri Ramakrishna
›akti in the Kena Upani¶ad
óR. P. Dwivedi
The concept of ›akti (power) has been central to the Vedic
thought. In their attempt to define Brahman, the Upani¶ads have,
time and again, stressed His all-powerfulness or omnipotence.
It is the supremacy of his power that constitutes the basis of
creation, its nourishment, protection and its dissolution. Brahman
represents itself in the universe as Sat (stable, immutable
existence), Cit (motional power of active consciousness) and
Ånanda (transcendent, all blissful, perfect beatitude) and is the
supreme goal of human life.
Brahman is the inexhaustible source of all ›akti (power).
From that infinite ocean of strength (Brahman) springs Prakæti,
all forms of life, mind, vital force, sense-organs and their
presiding deities, which are but its numberless waves. And just
as no wave, however mighty, can be independent of the Ocean;
no form of life can claim to be independent of its sourceó
the Brahman. And what is ›akti (power)? It is the self-existent,
self-cognitive, self-effective power of the Lord (Puru¶a), which
expresses itself in workings of Prakæti (nature). Prakæti is the
executive agency of the Puru¶a, which creates, controls and
sustains the universe through His various instruments like gods
and living beings.
∞ÃS◊ÊîÊÊÿÃ ¬˝ÊáÊÊ ◊Ÿ— ‚fl¸Áãº˝ÿÊÁáÊ ø–
π¢ flÊÿÈÖÿÊ¸ÁÃ⁄UÊ¬— ¬ÎÁÕflË Áfl‡flSÿ œÊÁ⁄UáÊËH
(MuƒŒakopaƒisad II. 1. 3)
ìIt is from Brahman that the Pråƒa (life and world of
activity), the Mind (feelings), Cognition (sense-organs), Sky
(ether) and five elements i.e., the wind, the fire, the water and
the earth which supports all, are bornî. (MuƒŒakopani¶ad
II. 1. 3). From Brahman alone are also Devas (gods) variously
born. “ÃS◊ÊìÊ ŒflÊ ’„ÈUœÊ ‚ê¬˝‚ÍÃÊ—” (MuƒŒakopani¶ad II. 1. 7) and
He only has endowed them with special supernatural powers.
Since Brahman is the Absolute Lord of all that is in Cosmos,
gods represent the divine power in its great and fundamental
cosmic functioning; they are not the functioning themselves but
a part of the divinity which is essential for their operations. Gods
are the positive cosmic self-representations of Brahman and their
greatness and glory is in fact His greatness and glory. That God
(Brahman) is all-powerful and is verily the strength of all those
who are powerful has been declared by Lord Kæ¶ƒa when He
saysó“’‹¢ ’‹flÃÊ¢ øÊ„U◊˜” (G∂tå VII. 11) ëOf the strong I am
strengthí and again ëWhatever being there is, endowed with
glory, grace, and vigour know that to have sprung from a
fragment of my splendour.í
ÿlÁm÷ÍÁÃ◊à‚ûfl¢ üÊË◊ŒÍÌ¡Ã◊fl flÊ–
ÃûÊŒflÊflªë¿U àfl¢ ◊◊ Ã¡Ê¥˘‡Ê‚ê÷fl◊˜H
(G∂tå X. 41)
The eternal truth of Godís omnipotence has been expressed
by a striking apologue (moral fable) of the Kena Upani¶ad
which is given belowó
Once upon a time, Brahman, out of His kindness, fought
against Asuras (demons) and won victory for the gods who felt
so much elated and puffed up that they grew exceedingly proud.
They thought that they alone had attained victory and they alone
were worthy of glory. The Brahman then perceived their pride
and, in order to annul it, appeared before them as a terrible Yak¶a
(Daemon). The gods did not know who this tremendous and
mysterious form was. Looking at that strange huge creature they
cried, ìWho is that being who fills us with wonder?î and they
spoke to Agni Jåtavedas, the god of fire, the conscious force
of material universe and the knower of all cosmic phenomena
to find out the nature and identity of that curious creature. Proud
›akti in the Kena Upani¶ad 81
of his vital force and intellectual faculty Agni saidóìVery well,

I will find out his nature and whereabouts.î So saying Agni
rushed to the Yak¶a who asked himóìWho art thou?î Fire-
god saidóìI am fire-god, Jåtavedas the glorious and all
knowing deity.î The Yak¶a then askedóìTell me, what valour
do you possess in you?î Fire-god repliedóìI can burn everything
that exists on earth.î On hearing this boastful reply of Fire the
Yak¶a put a straw before fire and asked him to burn it up. Fire
swooped over it, tried his best, but utterly failed to burn it. Then
Agni was compelled to return disappointed over his mission to
discover who this creature was.
After the crestfallen Agni returned another mighty god Våyu
Måtari‹wan (Wind-god) who is considered the great Life-
Principle endowed with the power of infinite movement and
expansion, rose and made a confident advance upon the Yak¶a
and met with the same formidable challengeóìWho art thou?î
and ìWhat is the force in thee?î The wind proud of his powers
and merits repliedóìI am wind (Våyu). Måtari‹wan is my
another glorious name.î The Yak¶a then askedóìTell me what
power do you possess?î Våyu proudly said, ìI can blow
up (without any support) whatever there exists in the world.î
Hearing this haughty utterance the Yak¶a saidóìHere is a small
blade of grass. Lift it up and blow it away.î The wind
with all its strength tried to blow the blade of grass but could
not succeed in doing so. Utterly ashamed, the wind went
back disappointed, for it could not find out who the grotesque
creature was.
And finally other gods requested their king Indra, Maghavan
Devaråja to find out the real nature and power of the tremendous
strange creature. Indra, proud of his physical prowess and
intellectual, divine attainments approached the Yak¶a to know
all about him, but as Indra came near, he disappeared. But Indra
didnít give up his quest like other gods and kept standing there
in the ethereal region. And lo! to his utter amazement there

appeared a lady of radiant beauty named Haimavat∂ Umå,
daughter of Himålaya and divine wisdom incarnate. Indra asked
heróìWhat is this great mystery which fills us with wonder?î
Umå saidóìIt (Yak¶a) is Brahman. It is through Brahman that
you are victorious. In truth you owe your victory to Brahman.
It is through His power that you live and act, for you are all
instruments in His hands. Your vanity is false and is based on
ignorance.î Umå therefore represents supreme nature from
whom the whole cosmic action takes its birth. She is the summit
of supreme consciousness of Brahman without whose will
nothing can happen. The gods realized their mistake and knew
their limitations. But because these three DevasóAgni, Våyu
and Indra were the first that came near to Brahman, they exceed
other gods.
This parable of gods illustrates that Brahman is all-powerful
and all our faculties have no power independent of Him.
Moreover, it also teaches us that the Absolute Brahman is
unknowable, unthinkable and infinite transcendence. He assumes
deified personal aspects (like Umå) to make Himself known to
His earnest seekers and devotees.
❑❑
Hymn to Annapµurƒå
ÁŸàÿÊŸãŒ∑§⁄UË fl⁄UÊ÷ÿ∑§⁄UË ‚ÊÒãŒÿ¸⁄UàŸÊ∑§⁄UË
ÁŸœ¸ÍÃÊÁπ‹ÉÊÊ⁄U¬ÊflŸ∑§⁄UË ¬˝àÿˇÊ◊Ê„UE⁄UË–
¬˝Ê‹ÿÊø‹fl¢‡Ê¬ÊflŸ∑§⁄UË ∑§Ê‡ÊË¬È⁄UÊœËE⁄UË
Á÷ˇÊÊ¢ ŒÁ„U ∑Î§¬Êfl‹ê’Ÿ∑§⁄UË ◊ÊÃÊÛÊ¬ÍáÊ̧E⁄UËH 1H
O benign Mother, who pourest out upon us Everlasting
Bliss!
Thou, the Ocean of Beauty! Bestower of boons and of
fearlessness!
O Supreme Purifier, who washest away all sins!
Thou, the visible Ruler of the world, the sanctifier of King
Himålayaís line!
O Thou, the Queen Empress of holy Kashi ! Divine Annapµurƒå!
Be gracious unto me and grant me alms.
ŸÊŸÊ⁄U%ÁflÁøòÊ÷Í·áÊ∑§⁄UË „U◊Êê’⁄UÊ«Uê’⁄UË
◊ÈQ§Ê„UÊ⁄UÁfl‹ê’◊ÊŸÁfl‹‚mˇÊÊ¡∑È§ê÷ÊãÃ⁄UË –
∑§Ê‡◊Ë⁄UÊªÈL§flÊÁ‚ÃÊ L§Áø∑§⁄UË ∑§Ê‡ÊË¬È⁄UÊœËE⁄UË
Á÷ˇÊÊ¢ ŒÁ„U ∑Î§¬Êfl‹ê’Ÿ∑§⁄UË ◊ÊÃÊãŸ¬ÍáÊ¸E⁄UËH 2H
Thou whose apparel sparkles, sewn with innumerable gems;
Who wearest a golden sari to heighten Thine unsurpassable
loveliness!
Thou on whose comely bosom reposes a necklace of many
pearls;
Who dost breathe forth a fragrance, being anointed with
saffron and sandal-paste!
O benign Mother! Thou whose form is soothing to the eyes!
ÿÊªÊŸãŒ∑§⁄UË Á⁄U¬ÈˇÊÿ∑§⁄UË œ◊Ê¸Õ¸ÁŸc∆UÊ∑§⁄UË

øãº˝Ê∑§Ê¸Ÿ‹÷Ê‚◊ÊŸ‹„U⁄UË òÊÒ‹ÊÄÿ⁄UˇÊÊ∑§⁄UË–
‚flÒ¸Eÿ¸‚◊SÃflÊÁÜ¿UÃ∑§⁄UË ∑§Ê‡ÊË¬È⁄UÊœËE⁄UË
Á÷ˇÊÊ¢ ŒÁ„U ∑Î§¬Êfl‹ê’Ÿ∑§⁄UË ◊ÊÃÊÛÊ¬ÍáÊE
¸ ⁄UËH 3H
Bestower of Yogaís bliss! Destroyer of the foe!
Fulfiller of wealth and of righteousness!
Thou who appearest like waves of light, or the radiance of
sun, moon and fire!
Protectress of the three worlds! Giver of wealth and of all
things wished for !
O Thou, the Queen Empress of holy Kashi ! Divine
Annapµurƒå!
∑Ò§‹Ê‚Êø‹∑§ãŒ⁄UÊ‹ÿ∑§⁄UË ªÊÒ⁄UË ©U◊Ê ‡ÊVÔU⁄UË
∑§ÊÒ◊Ê⁄UË ÁŸª◊ÊÕ¸ªÊø⁄U∑§⁄UË •ÊVUÔ Ê⁄U’Ë¡ÊˇÊ⁄UË–
◊ÊˇÊmÊ⁄U∑§¬Ê≈U¬Ê≈UŸ∑§⁄UË ∑§Ê‡ÊË¬È⁄UÊœËE⁄UË
O Gaur∂ ! O Umå ! O ›a∆kar∂ ! O Kaumår∂!
Thou who hast Thy dwelling in the cave of sacred Mount
Kailåsa!
Thou who dost reveal the meaning of the holy Vedas;
Who art the very Embodiment of the mystic syllable O≈;
Who openest the gates of Liberation!
ŒÎ‡ÿÊŒÎ‡ÿ¬˝÷ÍÃflÊ„UŸ∑§⁄UË ’˝rÊÔÊá«U÷Êá«UÊŒ⁄UË
ÀÊË‹ÊŸÊ≈U∑§‚ÍòÊ÷ŒŸ∑§⁄UË ÁflôÊÊŸŒË¬ÊVÔ‰U ⁄UË–
üÊËÁflE‡Ê◊Ÿ—¬˝‚ÊŒŸ∑§⁄UË ∑§Ê‡ÊË¬È⁄UÊœËE⁄UË
Thou who bearest the manifold world of the visible and the
invisible;
Hymn to Annapµurƒå 89
Who holdest the universe in Thy womb!

Thou who severest the thread of the play we play upon
this earth!
Who lightest the lamp of wisdom; who bringest joy to the
heart of ›iva, Thy Lord!
Annapµurƒå!
©UflË¸‚fl¸¡ŸE⁄UË ÷ªflÃË ◊ÊÃÊÛÊ¬ÍáÊ¸E⁄UË
fláÊËŸË‹‚◊ÊŸ∑È§ãÃ‹„U⁄UË ÁŸàÿÊÛÊŒÊŸE⁄UË–
‚flÊ¸ŸãŒ∑§⁄UË Œ‡ÊÊ‡ÊÈ÷∑§⁄UË ∑§Ê‡ÊË¬È⁄UÊœËE⁄UË
Á÷ˇÊÊ¢ ŒÁ„U ∑Î§¬Êfl‹ê’Ÿ∑§⁄UË ◊ÊÃÊÛÊ¬ÍáÊ¸E⁄UËH 6H
O Bhagavat∂! Thou who art the Sovereign of the world!
O Mother Annapµurƒå! O Supreme Deity! Ocean of mercy!
Thou whose long tresses, falling to Thy knees;
Ripple restlessly like a riverís current and sparkle like a blue
gem!
Mother, ever eager to give us food, bliss and all good
fortune!
Annapµurƒå!
•ÊÁŒˇÊÊãÃ‚◊SÃfláÊ¸Ÿ∑§⁄UË ‡Êê÷ÊÁSòÊ÷ÊflÊ∑§⁄UË
∑§Ê‡◊Ë⁄UÊ ÁòÊ¡ŸE⁄UË ÁòÊ‹„U⁄UË ÁŸàÿÊVÔ‰U ⁄UÊ ‡Êfl¸⁄UË–
∑§Ê◊Ê∑§ÊæU˜ ˇÊ∑§⁄UË ¡ŸÊŒÿ∑§⁄UË ∑§Ê‡ÊË¬È⁄UÊœËE⁄UË
Thou who revealest all the letters, from the first to the last!
Mother of the cosmos, gross and subtle, and of its Lord as
well!
Ruler of earth and heaven and the nether world,
Who dost embody in Thyself the waves of creation,
sustenance and dissolution!
Eternal uncaused Cause, who art the thick darkness of the

cosmic dissolution!
Thou who bringest desire to the heart of man;
who dost bestow on him well-being in this world!
Annapµurƒå!
ŒflË¸ S√ÊáÊ¸ÁflÁøòÊ⁄U%⁄UÁøÃÊ ŒˇÊ ∑§⁄U ‚¢ÁSÕÃÊ
flÊ◊ SflÊŒÈ¬ÿÊœ⁄UË Á¬˝ÿ∑§⁄UË ‚ÊÒ÷ÊÇÿ◊Ê„UE⁄UË–
÷Q§Ê÷ËCÔU∑§⁄UË ŒÎ‡ÊÊ ‡ÊÈ÷∑§⁄UË ∑§Ê‡ÊË¬È⁄UÊœËE⁄UË
Thou who holdest in Thy right hand a ladle of gold studded
with jewels,
And in Thy left hand holdest a cup of delicious food!
Thou giver of good fortune, who dost fulfil the wishes of
Thy worshippers.
And bringest about their welfare with a mere wink of Thine
eye!
Annapµurƒå!
øãº˝Ê∑§Ê¸Ÿ‹∑§ÊÁ≈U∑§ÊÁ≈U‚ŒÎ‡ÊÊ øãº˝Ê‡¢ ÊÈÁ’ê’Êœ⁄UË
øãº˝Ê∑§Ê¸ÁªA‚◊ÊŸ∑È§á«U‹œ⁄UË øãºÊ∑¸§fláÊ¸E⁄UË–
◊Ê‹Ê¬ÈSÃ∑§¬Ê‡Ê‚ÊVÔ‰U ‡Êœ⁄UË ∑§Ê‡ÊË¬È⁄UÊœËE⁄UË
Thou whose radiance burns a million times more bright
than sun, moon and fire:
For whom the light of the moon is but the shadow of Thy
lips;
Whose earrings sparkle like the sun, moon and fire;
who shinest like the sun and moon!
Thou, the Supreme Empress, who in Thy four hands holdest
rosary, book, goad and dice!
Hymn to Annapµurƒå 91

Annapµurƒå!
ˇÊòÊòÊÊáÊ∑§⁄UË ◊„UÊ÷ÿ∑§⁄UË ◊ÊÃÊ ∑Î§¬Ê‚Êª⁄UË
SÊÊˇÊÊã◊ÊˇÊ∑§⁄UË ‚ŒÊ Á‡Êfl∑§⁄UË ÁflEE⁄UüÊËœ⁄UË–
ŒˇÊÊ∑˝§ãŒ∑§⁄UË ÁŸ⁄UÊ◊ÿ∑§⁄UË ∑§Ê‡ÊË¬È⁄UÊœËE⁄UË
Protectress of the K¶atriya line! Giver of utter fearlessness!
Benign Mother of all! Ocean of infinite mercy!
Thou, the Bestower of instantaneous Liberation, the Giver
of Eternal Good!
Provider of ›ivaís welfare! Destroyer of every bodily ill!
Annapµurƒå!
•ÛÊ¬ÍáÊ¸ ‚ŒÊ¬ÍáÊ¸ ‡ÊVÔU⁄U¬˝ÊáÊflÀ‹÷–
ôÊÊŸflÒ⁄UÊÇÿÁ‚h KÕZ Á÷ˇÊÊ¢ ŒÁ„U ø ¬Êfl¸ÁÃH 11H
O Annapµurƒå! Thou who never lackest for anything, who
holdest ›a∆karaís heart in thrall!
O Pårvat∂! Grant me alms; I supplicate Thee for the boon
of wisdom and renunciation above all.
◊ÊÃÊ ◊ ¬Êfl¸ÃË ŒflË Á¬ÃÊ ŒflÊ ◊„UE⁄U—–
’ÊãœflÊ— Á‡Êfl÷Q§Êp SflŒ‡ÊÊ ÷ÈflŸòÊÿ◊˜H 12H
My Mother is the Goddess Pårvat∂; my Father is ›iva, the
Lord whose power none can withstand;
Their worshippers I own as my kith and kin; and the three
worlds are my native land.
❑❑
›åktam
óH. H. Sri Mahaswamigal
•ãŸ¬ÍáÊ¸ ‚ŒÊ¬ÍáÊ¸ ‡ÊVÔU⁄U¬˝ÊáÊflÀ‹÷–
ôÊÊŸflÒ⁄UÊÇÿÁ‚h KÕZ Á÷ˇÊÊ¢ ŒÁ„U ø ¬Êfl¸ÁÃH
ìOh Mother Annapµurƒå! Goddess who feeds the entire
humanity! Goddess who is the Fullness of Infinity! Oh, Thou
life giving spouse of ›iva! Give me the alms of not only the
food for physical up-keep but also That food which confers
Enlightenment and Passionlessness.î
While ›a∆kara extols each of the divinities as one born and
bred in that particular cult, there is no denying the fact that he
is particularly overwhelmed with intense love when he sings
of ›akti, the Divine Mother, when the flood-gates of poesy burst
open.
›akti, the Power of Brahman, is not merely Måyå, which
is responsible for this appearance of the world. She is also the
One who transports the yearning heart to the state transcending
Måyå.
In the ›loka above from Annapµurƒå¶¢aka ›a∆kara prays for
being fed with the Ambrosia of illumination. We have the story
current in Kerala that the Divine Mother actually blessed the
child ›a∆kara with her milk which is the essence of enlightenment.
Among ›a∆karaís hymns, a sizeable amount are addressed
to the Mother Goddess, Saundarya Lahar∂ standing foremost.
One of the names in ›a∆kara A¶¢ottara is Saundaryalahar∂mukhya-
bahu-stotra-vidåyaka¨.
Some scholars are even of the opinion that ›a∆kara was
not an out-and-out Smarta, but one with a Samaya slant i.e.,
he had particular leanings towards the Samaya form of worshipping
›åktam 93
›akti. The code of worship of ›akti, ›r∂ Vidyå, owes much to

›a∆kara.
In many of his Stotras on the Divine Mother he offers mental
worship with all the rich and loving exuberance and paraphernalia
of a regal Pµujå. He has also composed a Stotra on Dev∂ in
which a foot from the Vedas forms the fourth foot of each stanza
(Tripurasundar∂ Veda Pådastava). Numerous are the shrines
which claim the installation of the ›r∂ Cakra by ›a∆kara.
Kåmako¢i is the very consummation of ›a∆karaís ardent
devotion to the Divine Mother. Emerging out of the Dak¶inåmµurti
of Eternal Peace, ›a∆kara finally merged in the Eternal Grace
called Kåmako¢i.
The Absolute is Pµurƒa, full and limitless. The Prapa¤ca
(universe) which is infinitely varied, is also limitless. Even if
the limitless Prapa¤ca is taken away from the limitless Supreme,
the limitless Supreme will remain intact. This truth is stated in
an Upani¶ad Mantra.
The Divine Mother is the Creative Principle of the Universe,
the Måyå or ›akti aspect of Brahman, which makes the infinitive
One, appears as the infinite Many. She presents the formless
Supreme in finite forms. It is only by Her grace that one can
transcend the Måyå and obtain the Atraitic realisation of the
One without a second.
There are ten main Upani¶ads and one of them is Kena
Upani¶ad. In this Upani¶ad a truth exposited by the Veda is
explained by means of a story. According to this story, the
Devas (celestial beings) once decided to celebrate their victory
over the Asuras (demons). At this festival, all the Devas were
filled with a feeling of self importance and pride in their own
prowess. To cure them of their egoism, God appeared in the
florin of a Yak¶am, a bright apparition which touched the earth
below and the heavens above. The identity of this phenomenon,
the Devas were unable to comprehend. Agni (Fire) was sent
to find what it was. To a question from the Yak¶am, Agni said

that he was Jåtavedas, having the power to reduce anything
and everything to ashes. Thereupon the Yak¶am threw in front
of Agni a blade of grass and asked him to consume it. Even
though Agni concentrated all his powers, he was unable to burn
it. He came back humbled. Similarly Våyu or Måtari‹vå, also
failed to move the blade of grass, even though he concentrated
all his fury to blow it off. Finally Indra, the Lord of the Devas,
approached the Yak¶am. The apparition vanished and before the
crest-fallen Indra stood the form of a damsel whose lustre
illuminated the entire place. She was no other than Umå or
Haimavat∂, the Divine Mother, from whom everyone and
everything derive sustenance. This Jyotisvarµupa informed Indra
that the Yak¶am who was present a while back was no other
than the Paramåtmå, the source of all energy and life, and that
if the Devas had succeeded in conquering the Asuras, it was
due to the grace of that Paramåtmå who infused the Devas
with their respective powers. Indra became enlightened and he
communicated this knowledge to the other Devas. This knowledge
destroyed the demon of egoism from their hearts, which then
became pure.
Umå, the Divine Mother, is the personification of the Sound
Manifestation of the Absolute which is called Praƒava, Aum.
She is brightness in light and fragrance in flowers. She has the
illumination of a thousand suns and yet has the soothing coolness
of a thousand moons. Along with Brahman, She is the Supreme
Self or Paramåtma-Svarµupa sung by the Veda. Let us surrender
ourselves at the Motherís feet which the Vedas praise, get
purified of heart, and attain lasting bliss.
The Divine Mother is the soul of the Varƒa or alphabet.
The ›åstras (Scriptures) which are based on ›abda (sound) are
therefore forms of the Divine Mother or Parå Devatå. ›abda
gives rise to forms, visible shapes. It is observed that when
›åktam 95
particular musical notes are played near a pond, the resultant

vibrations induce particles of light dust, floating on the water,
to arrange themselves into specific shapes. Thus ›abda and Rµupa
(sound and form) have close affinity. This also accounts for the
sanctity of Mantras, which are words and letters combined and
arranged in specific forms. The repetition of a Mantra, with
devotion, earns for us the grace of the particular manifestation
of God to whom that Mantra is dedicated. The Divine Mother
is the soul of all Mantras.
The conception of Divinity as Mother is unique and
inspiring. In human relationship the affection of a mother for
her child is unsurpassed. Similarly, the depth of the Divine
Motherís love for her devotees is unfathomable. The grace that
flows from Her is spontaneous and irresistible. That is why the
Divine Mother as ›r∂ Annapµurƒå is depicted as carrying a vessel
containing rice mixed with milk in one hand and a ladle in the
other. She is ready to distribute this food to those who pray
for it. In the abundance of Her mercy, She gives us not only
food that sustains our body, but also J¤åna (knowledge) that
nourishes the soul. When ›r∂ Ådi ›a∆kara prayed to Mother
Annapµurƒå to give him alms, he prayed not only for himself
but for all mankind. We are all members of one family, being
the children of the Divine Parents, Pårvat∂ and Parame‹vara. It
is our duty to love, help and serve one another.
In this world, ëwe, mortals, are so overwhelmed with Aj¤åna
(ignorance that though we know a thing to be wrong, we are
helplessly impelled to do it. Aj¤åna is a disease for which J¤åna
(enlightenment) is the only cure. The Divine Mother alone is
capable of bestowing this milk of J¤åna, remove our ignorance,
and satiate the hunger of our Åtmå (soul). Like a hungry child
we must yearn for the grace of the Divine Mother, so that we
can obtain from Her the milk of enlightenment.
If we think of Her, we will not only be avoiding doing
wrong, but will also be fed by Her with the milk of J¤åna.
As a result, we will be endowed with the grace of Sarasvat∂,
the Goddess of Learning, and of Lak¶m∂, the Goddess of
Wealth. Not only that, physically we will be healthy and radiant
with charm (Tejas) that flows from health. We will also be
blessed with long life.
J¤åna will sever attachment-På‹a which binds the soul to
this world. When the bond is severed, the liberated soul merges
into the limitless and all-pervasive Bliss, and is no longer
afflicted by fear, sorrow, or pain. Thus the effect of worshipping
the Divine Mother is the fulfilment of the purpose of life: the
merger of the Individual soul with the Supreme Soul. This is
the significance of the Phala‹ruti for the 100 verses of ›a∆karaís
Saundarya Lahar∂.
In Mµuka Pa¤ca‹at∂, ›r∂ Kåmako¢i, the Divine Mother to as
darkish blue in colour is referred Kåmåk¶∂ in ›tuti ›ataka, and
as saffron in colour in the Arya ›ataka. Saundarya Lahar∂
describes Ambikåís colour as Aruƒa, splendrous red of the rising
sun. Why is the colour of the same Goddess described as dark-
blue in one place and red in another? According to Mantra-
›åstras, Kåme‹vara, who transcends the TrinityóBrahmå,
Vi¶ƒu, and ›iva is actionless and unattached. ›r∂ Kåme‹var∂,
His consort who is the Supreme Parå‹akti, seated on the left of
›r∂ Kåme‹vara, is described to be red in colour. The sameness of
Pårvat∂ (Consort of ›iva), who is dark, and Parå‹akti, (The Power
of the Absolute) who is red, is indicated in Mµuka Pa¤ca‹at∂
by attributing both these colours to the Supreme Goddess.
›r∂ Kåme‹varaís form is like that of a pure colourless crystal
which becomes invisible when immersed in water. He is thereby
conceived as formless even though He has a form. Vi¶ƒu and
Pårvat∂, both dark-blue, are twin manifestations, as also ›iva and
Sarasvat∂, both white, and Brahmå and Lak¶m∂, both golden
yellow. Daylight is colourless, and yet it contains all the primary
›åktam 97
colours. If one of the colours is separated from the colourless

light, the rest of the colours reveal themselvesí. Red is the least
disturbing colour as is evident from the fact that red light is
used to develop photographic negatives. It is called infrared as
opposed to ultraviolet. Under the influence of red Parå‹akti,
the colourless Kåme‹vara man jests himself as Brahmå, Vi¶ƒu,
›iva and their respective consorts, Sarasvat∂, Lak¶m∂ and Pårvat∂
and starts the activities of the world process.
In Saundarya Lahar∂, ›r∂ ›a∆kara Bhagavatpåda says that
these three Divinities Brahmå, Vi¶ƒu and ›iva, started their
cosmic process when the Supreme ›akti knitted Her brow for
a fraction of a second. She stood beyond them all and Her red
splendour stimulated them to perform their respective functions
of creation, preservation and destruction, by Her very presence.
The lesson to be drawn from the foregoing is that the same
Supreme Being appears in diverse forms as we conceive. It is
to shower its grace in the manner we invoke it. We do it by
Mantra and Japa which sound waves are having the power
to transform themselves into the forms whose Mantras they are.
If we continuously chant the Mantra into which we are initiated,
the Supreme Parå‹akti will shower Her grace on us by taking
the form signified by that Mantra.
She is meditated in the moon which gives soothing light
and also assuages heat. Thus she sheds her nectar rays all round.
The Parå Devatå whom we worship and the full Moon we
sadden the sky are related in this life. It behoves us to constantly
meditate on any chosen Mantra on an ∫¶¢a Devatå (Divinity
of our choice) so that our soul may be enveloped by that Devatå,
and our thoughts by that Mantra even at the time when the
soul departs from the body. That is the path shown to us by
our sages.
In the Upani¶ad of the Såma Veda (the Kena), the Supreme
Goddess Kåmako¢i is described as the Daughter of the Himalayas.
She is Umå shining with golden jewels; is of the form of the

mystic syllable, of O≈kåra, embodying its component syllable
of A, U and M. She is the Supreme Spiritual Wisdom. When
the Gods were beset with the pride of victory in battle, she
appeared and gave them the teaching of freedom from false pride
and egotism. We shall first pray to Her for ridding ourselves
of the sense of complacent egotism.
What should be done in an emergency? ìThe feet of
our Mother Divine should be rememberedî say those whose
words we respect.
She is that Supreme Mother Goddess adored everywhere
in our Bharatavarsha, as Tulajå Bhavån∂ in Maharashtra, as
K¶∂ra Bhavån∂ in Kashmir, as Jvålåmukh∂ in the Punjab, as
Ambåj∂ in Gujarat, as Vindhyavåsin∂ in Uttara Pradesh, as Kål∂
in Bengal, as Kåmåkhyå in Assam, as CåmuƒŒ∂ in Karnataka
as Kåmåk¶∂ in Kanch∂ and as Kanyakumari in the Southern end
of the country. Adored thus in hundreds of forms at different
centre in the land She is ever vigilant protecting us, as Her own
beloved children.
Among the many marks of those who have been blessed
by the Goddess, is the mark of friendliness even to those who
have evil designs on us, as also the mark of brotherly attitude
towards all women. It is said in Mukaís hymn to Goddess
Kåmåk¶∂, ìThose who have been blessed by the glance of the
Goddess, take even the forest as a mansion, foe as friend and
the lip of woman a clod of earth.î
The Divine Mother ›r∂ Kåmåk¶∂ is depicted as holding the
bow and the arrow. Kåmadeva the God of Love also bears them.
But ›r∂ Kåmåk¶∂ is controlling Kåma with Her glance. Hence
Kåmåk¶∂, She holds the sweet sugarcane bow representing the
minds of human beings, and the five floral arrows representing
the five senses through which the mind is influenced and is
functioning.
›åktam 99
If we surrender ourselves at the feet of the Divine Mother

She will help us to keep the mind and the senses under control
and purify our heart, so that we may attain perfection.
Ambikå, the Mother Divine, is all important to me. I consider
Religion to be nothing but meditation upon Her lotus feet. In
the presence of our human mother best is quelled. Meditation
upon the Divine Mother quells all evil propensities. It purples
us to Perfection. Let us dedicate everyone, of our thoughts,
words and actions to Her.
❑❑
Glory of Divine ›akti Durgå

O tongue, always repeat the name of Mother Durgå.
Who but your mother Durgå will save you in distress?
Thou art the heavens and the earth, and Thou the nether-
world;
From Thee have the twelve Gopålas and Hari and ›iva
sprung.
The ten embodiments of Divine ›akti art Thou,
And Thou the ten Avatåras; this time save me Thou must!
The moving and the unmoving, the gross and the subtle,
art Thou;
Creation and preservation art Thou, and the last
dissolution.
Thou art the Primal root of this manifold universe;
The mother of the three worlds, their only Saviour
art Thou;
Thou art the ›akti of all, and Thou Thine own
›akti too.
óVaishnavacharan
Worship of the Divine Mother
óSwami Ashesananda
It is difficult to trace with accuracy the genesis and history
of ›akti-worship in India. The germ of it can be found even
in the Vedas. Våk, the goddess of speech, and Saraswat∂, the
goddess of learning, were the celebrated deities of the Vedic
Aryans. Kenopani¶ad records that Brahmå appeared before
Indra as Umå Haimavat∂ and awakened his soul from the sleep
of vain egotism. The sacred and much-valued book of the ›åktas
is Dev∂-Måhåtmya. The incidents described in this scripture are
not only interesting but highly illuminating. Two aspirants, the
king Suratha and the merchant Samådhi, were troubled by the
cares and anxieties of the world. Treachery and hypocrisy of
their own kith and kin made their life extremely miserable. Being
disappointed with their family, they made their disgusted retreat
to the forest-hermitage of the sage Medhasa. They narrated their
sad tale of agony and defeat at the ungrateful hands of their
near relatives and asked him a way out of the sad plight. With
the gentle touch of his hand, the sage first pacified their wounded
hearts. Then he recounted the glory and majesty of the Divine
Mother and the efficacy of Her worship, for eradicating the evils
that torment the flesh. He asked them with all sincerity and
earnest solicitude to propitiate ›akti. ìShe is the source of all
power, prosperity and happiness. Those who defy Her are
deluded and become enmeshed in the labyrinth of Sa≈såra. She
holds the key to freedom and bestows freedom on those that
surrender to Her omnipotent power. Without adoring ›akti none
can attain Mukti. Knowing this, approach the Mother with
humble submission and gentle resignation,î said the saint,
overflowing with the milk of human love.
Worship of the Divine Mother 101
Afterwards the §R¶i narrated the story of Her divine sports

during three previous incarnations. Thrice was She invoked to
save the world from the torture and oppression of the satanic
evil-doers. She fulfilled Her promise on all these occasions and
restored peace and order on earth.
Hearing this, the two Sådhakas made up their mind to
worship Mahåmåyåóthe Great Mother. They made a clay
image and invoked the presence of the Dev∂. For three
consecutive years they performed Her Pµujå with fasting and
vigils. At last their prayers were heard and the Mother was
propitiated. She granted their appeals, vouchsafing Her kind
presence. The dethroned king craved for his lost kingdom. But
the merchant, being disgusted with the evanescent world, sought
for the freedom which breaks off all chains. Their respective
desires were fulfilled by the gracious blessings of the Supreme
Mother.
The sacred treatise further lays down, for the guidance of
›akti-worshippers, that they should meditate on the Deity in
three different aspects. As Mahålak¶m∂, they should look upon
Her as mild and gentle, calm and sweet. She is the goddess
of wealth and prosperity. Sitting on a blooming lotus She gazes
with a benignant eye and confers all earthly joys. As Mahåsaraswat∂
Her face shines in lovely beauty and serene splendour. She
bestows spiritual insight and divine wisdom on those that abhor
the glittering charms of the senses. The third form of the Dev∂
is represented as Mahåkål∂. She wears a garland of human skulls
round Her neck. Her hairs are dishevelled. With one of Her
hands uplifted She waves a sword for dealing a death-blow to
the demons of inhuman despotism.
Under various denominations the Dev∂ receives adoration
from Her votaries. But Her real worship consists in viewing
all women as Her veritable manifestationsó““ÁSòÊÿ— ‚◊SÃÊ— ‚∑§‹Ê
¡ªà‚È””. They are the real stay of the family and make for peace
and harmony in society. Neglecting these visible and tangible

forms that adorn every earthly home, where should man go to
seek the divine presence of the Mother?
Some have offered a symbolical meaning of the terrific
Goddess. According to them, the all-destroying time has been
figuratively conceived as Mother Kål∂, having a dreadful face
and a protruding tongue with a shining set of teeth. Two corpses
of day and night are Her earrings. Though frightful to those
that are given to lust and passion, She is the most loving Mother
to all that have made their heart a burning-ground for Her eternal
dance. To them She is Varåbhayakarå, with hands outstretched
for giving the boon of protection and fearlessness. Swåm∂
Vivekånanda, being inspired by the high ideal of the ›åktas,
once remarkedóìLet us worship death! Let us embrace the
terrible, not asking that it be toned down. Let us take misery
for miseryís sake! Who dares love misery and hug the form
of death, to him the Mother comes.î
She destroys only to create. Her chastisement is only to
reform. Not perturbed by any misfortune that humanity calls
great, a sincere devotee of ›akti will utteróìEven if total
extinction meets me in the face, still I will place my faith in
Thee!î The green meadows, the beautiful skies are not the only
objects that evoke his admiration. Side by side with the rosy
colour of the early dawn, there is the gruesome pictures of
earthquakes, pestilence and conflagration. To his trained mind
this frightful scene is equally significant. Nothing seems shocking
or unnatural. The only thing he hates is to live a life of
compromiseóto cover festering sores with wreaths of flowers.
India is passing through a great crisis. She has become weak
and disabled. Socially, politically and economically, she is
groaning under a heavy weight. Her sons are suffering from
disease and starvation, flood and famine. At this critical moment
of her history who can save her but the All-compassionate
Worship of the Divine Mother 103
Mother, the progenitrix of the Universe? If Her children only

hear the divine promise and fulfil the necessary conditions for
Her gracious coming, all their miseries will instantaneously
vanish. She has pledged Herself to infuse strength in their nerves
in all dark hours of life.
Tuning their voice with the mellowed notes of the §R¶is of
old, let them singóìO Mother Divine, who dwells in all living
beings in the form of ›akti, we bow down to Thee again and
again. You are the mistress of all, the dispenser of wealth and
happiness. Protect us evermore with Thy kind, compassionate
glance.î
❑❑
An Anecdote
Once ›a∆karåcårya had many loose motions. His body had
become very weak. It had become very difficult for him to
stand and move. He kept himself in a bed.
Divine ›akti Mother in the disguise of a woman came to
›a∆karåcåryaís home. She had a cup of butter-milk in her hand.
She kept standing at the door of the house and in a very sweet
tone asked ›a∆karåcåryaj∂ to come and drink this cup of butter-
milk, he will get cured. ›a∆karåcåryaj∂ expressed his weakness
to come and take that cup for drinking. He told the woman that
he has no ›akti or power to get up from the bed and come to
her. The woman quizzed him, ìYou yourself are Brahman. Do
you require any ›akti to come to meî? ›a∆karåcårya recognised
that she was not an ordinary woman. She is the Divine ›akti
Mother. She has appeared before me to rectify my conviction
that Brahman alone exists. He told the Divine Mother ›akti
that he was in error. ›akti inheres in Brahman. Brahman resorts
to all activities through ›akti and thereafter he wrote many
Stotras eulogizing Mother ›akti.
Durgå-Pµujå
óBasanta Kumar Chatterjee
Hindus worship the power of God (›akti) as Durgå. It is
an accepted doctrine that there is no difference between an object
and its power. Fire is the same as the power of burning. In
the same way, there is no difference between God and His
power. God is the same as His power, i.e., Durgå. Hence the
worship of Durgå is nothing but worship of the Supreme God.
The nature of God is transcendental. What He is cannot
be expressed by words, cannot even be thought by the mind.
Although we cannot realize the nature of God, we always see
the manifestation of His power. Whatever happens in the world
happens by the power of God. The sun gives light, the cloud
pours rain, the wind blows, all by the power of God. We are
thus more familiar with Godís power than with God Himself.
Hindus have conceived God as ›iva and Durgå as His wife.
›iva is the father of the world; Durgå is the mother. The father
and the mother jointly look after the affairs of the household.
In the same way the affairs of the world are looked after jointly
by God and His poweró›iva and Durgå. God never exists
without His power; so ›iva never exists without Durgå. ›iva
forms one half of the body and Durgå, the other half. The child
is more familiar with the mother than with the father, so we
are more familiar with Godís power than with God. There are
more devotees of Durgå or Kål∂ than of ›iva. The child makes
more affectionate claims on the mother than on the father. The
wonderful devotional songs of Råma Prasåda have made the
worship of God as Mother very familiar to the Bengalis. What
with the Durgå-Pµujå in many houses and what with the influence
Durgå-Pµujå 105
of saints like Råma Prasåda and Råmakæ¶ƒa Paramaha≈sa, the

worship of God as Mother has spread very much in Bengal.
Durgå and Kål∂ are the two more familiar forms of ›akti
or power of God. Durgå Herself assumed the form of Kål∂ on
a particular occasion. Kål∂ is the consort of Mahåkåla. The
particular aspect of God which He assumed for the destruction
of the world, is known as Kåla or Mahåkåla. All objects of the
world are destroyed by the influence of time or Kåla. In the
Bhagavadg∂tå ›r∂ Kæ¶ƒa showed Arjuna His terrible all-destroying
form and said, ìI am Time (Kåla), the destroyer of everything.î
Kål∂ is that power of God by means of which He destroys all
objects of the universe. For this reason the appearance of Kål∂
is terrible. She lives on the cremation-ground, a string of human
heads forms her necklace. She has an axe in one hand and a
human head in another. But Hindu devotees have witnessed the
beneficent aspect of God even in this terrible form. For this
reason the other two hands of Kål∂ have got the pose of
distributing boons and rescue from fear. The cremation-
ground is lighted up by the smile of the Divine Mother, as if
She says smiling, ìFoolish child, why fear death? Death can
destroy the body, not the soul. When one body is destroyed,
the soul gets another body.î
Durgå was born twice, once as Sat∂, the daughter of Dak¶a,
and again as Pårvat∂, the daughter of Himålaya. The word
ëDak¶aí means skill in action. The power which is born of skill
in action acquires fulfilment if it is united with good or the ›iva.
The western world has now-a-days acquired skill in action: but
their skill has not been employed for ›iva or God-realization.
It has been employed for the enjoyment of the senses. For this
reason the skill acquired by the western world has not created
good in the world but evil. Sat∂, the daughter of Dak¶a, acquired
Her fulfilment by union with ›iva. Dak¶a wanted that ›iva
should bow down to himóa man of action wants the good
of the world to be subservient to him. But this attempt of Dak¶a

was unsuccessful. This made him angry. He insulted ›iva and
was himself destroyed. At last, on the supplication of the wife
of Dak¶a, ›iva revived Dak¶a; but the head of a goat was fixed
to his body, which indicates that action without ›iva is an index
of the beastly nature. Sat∂ gave up the body which She had
acquired from Dak¶a (the anti-›iva) and was born again as the
daughter of Himålaya, the king of the places where the gods
sojourn. Pårvat∂ was unsuccessful in getting ›iva by the beauty
of Her body. In order to attain beauty of mind She engaged
Herself in austerities and ultimately got ›iva as Her husband.
The image of Durgå which is worshipped by the Bengalis
has got ten hands. There are ten different weapons in those ten
hands. With these weapons Durgå undertakes the work of killing
the demons. Durgå takes Her seat on a lion, which indicates
brute force and which is directed against the forces of the
demons. The fight between the gods and the demons has been
going on in the world from time eternal. The power of the gods
represents our inclination for doing Dhårmika action as laid
down in the ›åstras; the power of the demons indicates the
desire for anti-Dhårmika enjoyment. The desire for enjoyment
is natural and powerful in man. The desire for performing the
Sastric actions is comparatively feeble. For this reason, whenever
there is fight between the gods and demons, the demons are
usually victorious. The Supreme God helps the minor gods and
kills the demons. It is thus that the gods are successful.
There is mention of fight between gods and demons in the
Vedas and the Puråƒas. ›a∆karåcårya in his commentary on
the Bæhadåraƒyaka Upani¶ad (I. 3. 10) has given the above
interpretation to the fight between gods and demons.
As in the case of other religious ceremonies of the Hindus,
the seed of the worship of Durgå is to be found in the Vedas.
Sµukta 125 of the 10th MaƒŒala of the §Rgveda is known as
Durgå-Pµujå 107
the Dev∂-Sµukta. The sage to whom the hymns of the Sµukta were
revealed was a lady by name Våk, who had attained divine
knowledge (Brahmaj¤åna) and was the daughter of Ambhr∂.
The purport of the Mantras in the Sµukta is as follows: ìI myself
assume the forms of Indra, Agni, Varuƒa and the other gods.
I give wealth to those who perform sacrifices. I am the Supreme
Lord of the universe. Whatever a man does, he does with my
power. The gods and men worship me, etc.î This lady, blessed
with the divine vision, saw the power of God permeating the
universe and realized her oneness with this divine power. As
we have said before, the Hindus worship this divine power as
Durgå.
After the §Rgveda-Sa≈hitå, we find reference to Durgå in
the Kena Upani¶ad. The gods once defeated the demons, but
they forgot that it was only through the power of the Supreme
God that they were able to defeat them. The Supreme God
appeared before the gods in the form of a Yak¶a. Agni went
to Him. He asked Agni, ìWho are you? What is your power?î
Agni replied, ìI am the god of fire, I can burn the whole
universe.î Brahma asked him to burn a straw. Agni tried with
all his might, but was unsuccessful. In the same way Våyu was
unsuccessful to blow away the straw. Then Indra himself went
to Brahmå, who disappeared and in His place Umå, the daughter
of Himålaya, appeared in an exceedingly beautiful form. Umå
told Indra, ìThis Yak¶a is Brahma Himself. Through His power
you have won the fight.î Of course, Umå, the daughter of
Himålaya, is Durgå or the power of God. For this reason She
was aware of the nature of Brahma. Indra, Våyu, Varuƒa and
others had not this knowledge.
The story of the worship of Durgå is given in the CaƒŒ∂,
which forms a part of the MårkaƒŒeya Puråƒa. The story is
divided into three parts. The second part mentions how Durgå
appeared. When the gods were defeated by the demons, they
went to ›iva and Vi¶ƒu. Haloes of light came out of the bodies
of Brahmå, Vi¶ƒu, ›iva and all the other gods. These haloes
of light were united and took the form of a woman. This was
the figure of Durgå. The gods gave their own weapons to Durgå.
Durgå killed the demons and then began to fight with their leader
Mahi¶åsura. Durgå put Her foot on the back of the demon and
struck him in his throat with a lance. This caused the demon
to come out of the body of the buffalo. As soon as half of
the figure of the demon came out, Durgå cut off his head with
Her sword. The demon cried in grief. The gods were pleased
and began to extol Durgå.
The allegorical interpretation of the story of the CaƒŒ∂ is
beautiful. Desire, anger, covetousnessóthese are the demons
who live in our body. Our inclination to follow the ›åstras
represents the gods. Desire, anger, etc., are strong impediments
in the way of our God-realization. If we worship God, desire,
anger, etc., are destroyed by His power. Then we can attain
success. Though the form of Durgå as worshipped by the
Bengalis is taken from the CaƒŒ∂, the Bengalis have made
additions to the form. On the right side of Durgå are Lak¶m∂
and Gaƒe‹a, on the left are Saraswat∂ and Kårtikeya. They
represent wealth, knowledge, fine arts and prowess respectively.
When the devotee attains God, he attains all these things also.
Many ancient poets of Bengal have composed beautiful songs
on the occasion of the Durgå-Pµujå. These songs describe the
yearning of the mother of Durgå for her married daughter, who
comes to her only for three days in the year.
In this way the literary activities of the Bengalis have
acquired fulfilment by being devoted to the service of God.
❑❑
The Conception of ›r∂ Durgå
óAkshaya Kumar Banerjee
It is one of the special traits of Hindu culture that Art,
Philosophy and Religion always go together, and each is
developed in harmonious co-operation with the other two. To
the Hindu mind Beauty, Truth and the Good of life are identical,
representing three aspects of the same Ideal. The same Reality
is sought to be comprehended as Truth through the culture of
Knowledge, to be enjoyed as Beauty through the culture of love,
and to be attained as Good through the culture of disciplined
activity. It is the same all-comprehensive Ideal which the Hindu
mind attempts to realize and to bring down to the plane of
normal experience and thought through the systematic and co-
operative exercise of its different faculties. Accordingly, the
philosophical ideas of the Hindu thinkers and the spiritual
intuitions of the Hindu saints have always found artistic
expressions in various orders of poetry, mythology, legends,
music and iconography, in diverse kinds of religious festivities
and modes of worship, and in different forms of domestic and
social customs and observances. These latter, in their turn, have
always exerted the most charming and enlightening influence
upon the mind and heart of the men and women, young and
old, of all grades of culture and all strata of society, and led
them towards the comprehension of the highest philosophical
truths and the appreciation of the deepest spiritual intuitions.
The leaders of Hindu thought have also infused new philosophical
and spiritual significance into the important historical anecdotes,
popular traditions, tribal festivities, social and religious practices,
etc., current among different groups of people, and taught all
classes of men and women to look upon even the most ordinary
incidents of experience from a higher moral and spiritual point
of view. In this way, the truths of the highest plane of thought
have been brought down to the doors of the most ordinary
intellect and heart, and the ideas and experiences of the lowest
grades of culture have been idealized and spiritualized and
converted into palatable food for the thought and feeling of the
most cultured minds.
I shall here refer to the image of Durgå, in which form the
Supreme Spiritual Poweróthe Mother of the Universe
(Áfl‡fl¡ŸŸË Áøã◊ÿË ◊„UÊ‡ÊÁQ§) is worshipped in this autumn season by
the Hindus in general, and the Bengal Hindus in particular. The
conception of Durgå, together with the accompanying figures,
really represents the Hindu conception of the world-order and
its spiritual source as well as the relative ideals leading to the
summum bonum of human life.
The world, in its sense-perceptive aspect, is a world of
bewildering diversities. In it we perceive a variety of sounds,
colours, tastes and smells, a variety of non-living, living, sentient
and rational beings, a variety of objects and events of different
orders and characters. The phenomena of the world affect us
agreeably and disagreeably, produce joys and sorrows in our
mind, and awaken in us various ideas, feelings, desires and
activities. Here we experience diverse phenomena, which appear
most horrible to usósuch as floods and earthquakes, cyclones
and tornadoes, famines and epidemics, scorching heat and
piercing cold, destruction of flourishing places and annihilation
of prosperous races, and so on. In the human world we have
bitter experience of competition and rivalry, hatred and malice,
barbarous hostilities and devastating wars, the strong oppressing
the weak, the rich exploiting the poor. But by the side of all
these deplorable spectacles, we have the soothing experiences
of the beauty, the sublimity and the richness of the external
The Conception of ›r∂ Durgå 111
nature the ample provision of food and drink and the other
necessaries of life in it, the capacity of man to put off and get
rid of many of the natural evils by dint of his organized and
systematic efforts, manís power to conquer many of the forces
of nature and to employ them in his service. Our respect for
human nature also is greatly enhanced by the sight of the
expressions of self-sacrificing love and sympathy, the nobility
of character and the loftiness of ideal, the devotion to truth and
non-violence, the organized attempts for the establishment of
peace and harmony, which are found in many men and women
and which exercise a great influence upon the cultural atmosphere
of the human race.
With the growth of dynamic viewpoint in us, the world of
the diverse orders of phenomena appears as the expression of
the co-operation and conflict of diverse kinds of powers or
forces. The phenomena are the embodiments of powers, and
the relations among phenomena are determined by the relations
among the powers which operate within them. The world is
then interpreted in terms of powers, which appear more real
than the phenomena that we actually experience by means of
our senses.
But when our moral consciousness is sufficiently awakened
and developed, the phenomenal and the dynamic aspects of
the world become subordinate to its moral aspect. We learn to
look upon the world from the moral viewpoint and the world
appears as a moral order. The powers or forces, whose actions
and reactions determine the nature and the courses of phenomena,
no longer appear as blind mechanical inexplicable agencies,
operating without any plan and purpose and without any
capacity for initiative and moral discrimination. They now
appear as moral agencies, belonging to a moral organization,
acting in accordance with some plan and design, carrying out
some immanent purpose, and realizing some moral ideal. The
world, from this plane of thought, is experienced as the

exhibition of a well-ordered series of conflicts and co-operations
among self-conscious and self-determining moral Powers, through
which some great ideal is being progressively realized. All the
so-called physical and psychical powers, and their transformations
into various kinds of phenomena, which appear to be so real
in the lower planes of experience, reveal themselves in this moral
plane as subordinate to and determined by the moral agencies
operating behind them, and as forming parts of a carefully
designed moral order, in which they find their explanation.
The essentially moral nature of our consciousness expresses
itself in the intuition of the distinction between good and evil,
right and wrong, ought and ought-not, ideal and actual. When
this character of our consciousness attains predominance in our
outlook, all the phenomena of the world of our experience and
the powers determining their nature and course are divided into
two classes, viz., good and evil. The world thus appears as the
manifestation of the continued warfare between two classes of
moral Powers, viz., good and evilóthose that ought to exist
and those that ought to be destroyed, those that are conducive
to the realization of the Ideal immanent in the universe and those
that put obstacles in its path, those that contribute to the harmony
of the world-system and those that assert themselves for the
creation of discord and strife.
These two kinds of powers are always found to be operating
in the world. In the absence of either of them the world-process
cannot go on. In the absence of the evil powersóthe anti-ideal
Forcesóthe world would be reduced to a spiritual unity, without
any diversity and without any process. In the absence of the
good powersóthe proideal Forcesóthe world would be reduced
to a chaos. It is through the interaction of the two kinds of
conflicting moral agents that the world is eternally going on as
a moral order. Hence this incessant struggle between the two
kinds of powers may also be looked upon as a sort of

co-operation from the standpoint of the interest of the world-
system as a whole. They are the two complementary elements
of the moral order. While playing their assigned roles in this
cosmic process, sometimes the evil Powers appear to be
triumphant and sometimes the good.
When the evil powers apparently get the upper hand in the
world-system, we experience in the human society the predominance
of the individualistic and selfish outlook, the acceptance of
Pleasure, Prosperity and Power as the supreme ideals of pursuit,
the increase of distrust, rivalry, malice, hatred, vindictiveness,
hostility, warfare, exploitation of the weak by the strong, the
trampling down of justice and righteousness, etc., in the relation
between individuals and the different sections of humanity. In
the outer world also we experience the repeated occurrences
of floods, earthquakes, cyclones, droughts, epidemics, scarcities,
etc. It is undoubted that all these occur in accordance with the
laws and through the operations of the forces of nature. But
since these natural forces and laws are subordinate to, and form
parts of, the moral orderóin which man and nature are
inseparably linked together by an internal bond of ethical and
physical relationshipóthe predominance of evil in the character
and outlook of men is always accompanied by that in the
phenomena of nature in particular periods of the world-process.
These periods indicate the apparent temporary triumphs of the
evil moral Powers over the good in the constitution of the world.
On the other hand, when the good Powers have the ruling
influence over the phenomena of the world, the outlook of men
in general becomes more altruistic than egoistic; the ideals of
Truth, Beauty and Goodness exercise effective restraint upon
the desires for Pleasure, Prosperity and Power; the principles
of justice and righteousness, truth and non-violence, love and
benevolence, determine the courses of activities of individuals
and communities and nations in relation to one another; and

peace, harmony, co-operation and mutual self-sacrificing service
become evident in the human society. The phenomena of
external nature also give indications of similar order and
harmony, beauty and loveliness, favourable disposition and
altruistic attitude of the Powers acting behind them. Nature then
assumes a smiling appearance. It seems to be eager to bestow
its treasures upon the people. There is equitable distribution of
wind and water, heat and cold, health and sickness. The soil
becomes productive of wealth, which is distributed in the human
society in the spirit of service. Thus the human as well as the
external nature shows the government of the good moral Powers
in the world.
These two classes of moral Powers have been described in
Hindu literature as the Devas (deities) and the Asuras (demons).
The world-order is the phenomenal manifestation of the struggle
between these two kinds of moral Agencies. In this struggle
sometimes the Devas are triumphant and sometimes the Asuras.
The moral consciousness of man is always desirous of seeing
the former victorious over the latter. The fulfilment of the moral
nature of man is dependent upon this victory. Peace and
happiness in the human society, harmony and friendliness among
different individuals, communities and nations, the culture of true
knowledge, noble sentiments and lofty idealsóall these depend
upon the effective control of the Asuric Powers by the Daivic
Powers. Nature also manifests the glories of her bosom and
appears in her beautiful and majestic form, when the Devas rule
over and regulate her operations. The orderly progress of the
world towards the realization of the moral ideal immanent in
it demands the triumph of the Devas, and this is also the inherent
plan and design of this universal system. The occasional
triumphs of the Asuras and the weakness of the Devas are only
lapses, which also form parts of the design.
The Devas and Asuras are born of the same source of the
moral order of the world. When the Asuras become temporarily
more powerful than the Devas, and the Asuric powers begin
to rule the world of man and nature, the heart of the world
is oppressed, and the destructive and disruptive forces begin to
gnaw, asunder the bonds of union and harmony in the midst
of apparent pomp and pageantry. The earnest prayer then goes
forth from the innermost heart of this world-order for the special
incarnation of the Supreme Spiritual Power for the destruction
of these destructive forces and the restoration of peace, harmony
and righteous government in it.
Here lies the secret of the occasional aggrandizement of the
Asuric powersóthe forces of evilóin particular cycles of the
world-order. These offer special opportunities, as it were, for
the extraordinary self-manifestation of the Supreme Spiritual
World-Power with Her incomprehensible wisdom and strength,
beauty and love, glory and grandeur, sweetness and formidableness.
On such occasions the human intelligence gets a special touch
of the Supreme Power in the affairs of the world. The
fundamental Reality underlying this world-process avails itself
of these opportunities to make a special revelation of its
characteristic truth, beauty, goodness and bliss to the human
reason. The apparent temporary triumphs of the evil powers are
not, therefore, aberrations in the world-process, but useful steps
in the realization of the immanent Ideal in it.
The Supreme Power incarnates Herself in the world and
reveals Herself to the human intelligence in various forms. ›r∂
Durgå is one of these forms. She is represented as a woman.
The conception of the Supreme Spiritual Power as a woman is
deeply significant. It implies that the Power exists eternally in,
for and by the Absolute Spirit, ›iva. She is eternally and
essentially wedded to that Absolute Reality. The Absolute
Reality, which is beyond thought and speech, beyond time and
space, beyond change and activity, which exists eternally in,

by and for Itself, which is pure Existence, Consciousness and
Bliss, manifests Itself in and through this Power as the plurality
of phenomenal beings. The Power is neither different nor non-
different from the Absolute Spirit. The Power gives birth to the
numberless finite creatures, but Her capacity for creation is never
exhausted. Though She eternally transforms Herself into the
diversified world-order, She also eternally transcends it. She is
the wife of the Absolute Spirit and the Mother of the universe
of finite spirits and objects. Moreover, it implies that Power in
its highest manifestation is the embodiment of beauty and love,
sweetness and blissfulness, purity and simplicity. This is the ideal
of womanhood. It is the conflict between power and power that
makes the power agitated and restless, showy and dreadful,
impure and complex. The Supreme Power, being unrivalled and
absolute, is most appropriately represented as the ideal woman.
The Hindus accordingly look upon all women as the partial
incarnations of the Supreme World-Power, and the sweetness,
beauty, love, purity, simplicity and the spirit of service that
constitute the true female character as the ideal state of the
development of power. This is at the root of the respect for
womanhood, which is one of the fundamentals of Hindu culture.
It is not the respect of the strong for the feelings of the weak,
but the homage of the strong to the embodiment of superior
strength.
›r∂ Durgå the incarnation of the Supreme Power, is
sometimes described as having a thousand hands, sometimes as
having a hundred hands, sometimes as having eighteen hands
and sometimes as having ten hands and so on. She has no fixed
number of hands. But the enlightened devotee sees the operations
of Her hands everywhere, in all the departments of nature, in
all the affairs of human history. In autumn She is worshipped
as the ten-handed Mother of the universe. All the ten directions
are under the controlling guidance of Her hands.

In the MårkaƒŒeya-Puråƒa and the Dev∂-Bhågavata, which
are two of the most important Puråƒas from the ›åkta point
of view, the body of this Mahådev∂ is described as constituted
of the concentrated and unified energy of all the Devas. It is
said that this Mahådev∂ or Mahå‹akti, as the absolute, self-
shining, self-conscious and self-determining power at the foundation
of the world-order, manifests Herself at the time of creation in
the forms of numerous self-shining, self-conscious and self-
determining Powers or Devas for the harmonious and orderly
regulation of the different departments of the created world. The
Devas are thus essentially the variegated self-manifestations of
the Supreme Power and are therefore non-different from Her.
She is the embodiment of the totality of all Deva-›aktis. She
is partially manifested in every Deva. But Her complete self-
manifestation occurs when all the Devas are united, when they
voluntarily merge their apparent independence in the Absolute
Source of their individualities, when the diversified powers of
righteousness are unified and concentrated into the one whole
Power, of which they are the partial expressions. When such
unification and concentration of the morally good Powers of
the world occurs, they become irresistible and the Asuric Powers
come inevitably and immediately under their control.
According to the Puråƒas, every Deva has some brute or
animal power or natural force as his Våhana or carrier. This
is, to the Hindu mind, the proper position allotted to brute force
and nature-force in the world-order. Brute force is only a
development of the force of nature. It does not ignore the
phenomenal reality or deny the moral necessity of brute force
in the divine plan of the world. Brute forcesóthe embodiments
of Råjasa and Tåmasa ›aktisóare meant for carrying out the
mandates and fulfilling the demands of the Devas or the Powers
of righteousnessóthe self-shining, ideal-realizing, plurality-
harmonizing, ›iva-revealing, Såttvika ›aktis. With a view to

putting a check to the self-aggrandizement of the Asuric
Powersóthe disruptive and destructive egoistic forces, which
also pertain to the world-systemóand to keep them under proper
control, the Powers of righteousness are required to have in their
service or manifest themselves into righteous animal powers and
forces of nature capable of meeting and subduing the unrighteous
Asuric forces on their own ground and preserving the peace
and orderly development of the world.
All these righteous animal powers, employed in fulfilling
the requirements of the particular deities, are conceived as partial
manifestations of one great animal power or nature-force which
is carrying out the command or will of the Supreme Spiritual
Power, the Mahådev∂ Durgå, in this phenomenal world. ›r∂
Durgå is thus conceived as standing on a Lion, the king of
brutes, which is Her eternal Våhana. This Lion remains
undifferentiated from Her, when She remains apparently inactive
or operates as the imperceptible underlying Principle of the
world-order. But whenever we find any special incarnation of
Her in any apparent crisis of our individual or national or
collective life, She brings out from within Herself and makes
a special exhibition of Her Våhana, the Asura-destroying
irresistible natural or animal power. Thus, while She is smiling
and dancing and playing on the Åsana of Her Lion and
charming and sweetening the hearts of the Devas and the
devotees with the expressions of Her motherly affection and
supramundane beauty, Her Lion goes on destroying the powers
of unrighteousness and restoring the harmony of the world-
system and establishing again the kingdom of the gods.
Accordingly we find in the image of ›r∂ Durgå that under
the feet of the playful, smiling Mahådev∂ the Lion is fighting
against the Asura, the black demon, and from all Her handsó
from all the directions of the moral order of the universeó
weapons of various kinds are being hurled upon the breast of

this Asura. The Asura is subdued, the Lion is victorious, and
the Mahådev∂ shines in all Her beauty and glory. All around
Her the Devas, that are Her own partial self-revelations, are
dancing in joy and singing Her glory.
When the Supreme Spiritual Power thus reveals Herself in
the moral order of the phenomenal universe, all the principal
ideals of manís sensuous and rational life are experienced as
eternally realized in Her blissful nature and descending upon
human life as Her blessings. The progress of human life is
generally regarded as consisting in the attainment of wisdom
and knowledge, strength and fearlessness, prosperity and happiness,
peace and harmony. These are represented by Saraswat∂,
Kårtika, Lak¶m∂ and Gaƒe‹a respectively. They are regarded as
the children of the Supreme Spiritual Power. It is to be noted
that though these four deitiesóthese four principal aspects of
the self-revelation of Mahådev∂órepresent the ideals of human
life in general, Saraswat∂, the goddess of wisdom and knowledge,
specially represents the Brahmanical ideal, Kårtika, the god of
strength and fearlessness, the K¶atriya ideal, Lak¶m∂, the
goddess of prosperity and happiness, the Vai‹ya ideal, and
Gaƒe‹a, the god of peace and harmony, the ›µudra ideal. In the
mode of worship, Gaƒe‹a is generally worshipped, first, because
it is upon the satisfaction of Gaƒe‹a, upon the establishment
of peace and harmony within and without, that the pursuit of
the other ideals greatly depends.The name Gaƒe‹a or Gaƒapati
is particularly significant. He is the god of the mass. It is upon
the contentment of the mass that peace and harmony in society
is dependent, and, without this contentment, knowledge, strength
and prosperity can never grow in the collective life of humanity.
Discontent and disaffection in that section of the community
almost unknowingly and imperceptibly cut at the root of the
society.
Thus, the Supreme Spiritual Power, standing with a smiling

face and a dancing or playing posture on the back of the
gorgeously active and irresistibly operating Force of Nature and
animal Power, regulated by Her will, having subdued the
disruptive and destructive moral agencies of the world-system
and established the kingdom of the Agencies of Truth, Beauty,
Goodness, Peace and Bliss, progressively reveals Herself in all
glory and magnificence with the blessings of knowledge,
strength, prosperity and peace within Her arms. This is to the
Hindu mind the picture of the world-order, that opens itself up
to the spiritual eyes of the saints and §R¶is.
Behind this world-order stands ›iva, the changeless Absolute
Spirit, perfect in His differenceless self-consciousness and self-
enjoyment, who is the Eternal Support as well as the highest
Ideal of this world-order, to whom the Supreme World-Power
is eternally wedded and from whom She is essentially non-
different and apparently differentiated. When the human soul
seeks to transcend not only the physical and sensuous plane,
but also the moral plane of existence; when it becomes
unsatisfied even with the relative ideals of knowledge, strength,
prosperity and peace, it regards the self-manifestations of the
Supreme Spiritual Power in the world-order as creating a veil
over the true character of ›iva and offers fervent prayer to Her
for the removal of the veil and the revelation of His transcendent
nature. When the veil is removed, the Universal Mother appears
as identified with ›iva, and the human soul also realizes its unity
with Himóthe J∂va becomes liberated from the worldly existence
by attaining unity with ›iva.
❑❑
Thou Mother: The Supreme
óGobinda Chandra Panigrahi
Thou Mother! with purple robes and crown on Thy head,
Thy smile of contempt of love that always you have hadó
For blessings from Thy palm and shelter on Thy feet,
I render myself forever for love and eagerly-meet.
O, Mother! You are the stream of love I know,
The shade of self-confidence to save me so.
From all the anxieties that the human nature urges,
Thou Mother! slacken as the supreme of this mild universe.
You are the ›akti and ›iva told Veda alike in Nature,
You are the Måyå and J¤åna as the marvellous creator.
Thou Mother give birth the generations gladly conceiving,
In the womb of Triguƒa and of divinity bearing.
The psycho physical universe when O Mother is Thy bed,
Vital evolution goes ahead with wonder that man has had.
For, Thou as Lak¶m∂, Durgå, Kål∂ and Saraswat∂ are
embodiedó
With passion, love, prosper, when society seeks from Thee
indeed.
You are the inchoate state of Nåda, Brahma and the both,
The universe is within You and You are in all as supreme
thus.
Who personalizes Herself in the form of all for all the
religions,
Thou Mother is supreme as said Veda, the God in all actions.
❑❑
Science, ›akti and Sanctity
óRadhakamal Mukerji
A religion is to be ultimately judged by the contribution of
the mystic consciousness to social experience and heritage. So
often the mystic enjoys alone the sweetness of his communion
with God or refuses to be disturbed in the sublime height of
his Nirvåƒic calm. Yet there is no doubt that the highest stage
of mystical consciousness is not one of intoxication or detachment
but of active participation in the daily round of individual and
social duties.
The more common experience has been, however, that the
mystic finds a life of active service a hindrance for his ecstasy
or meditation. Thus he shuns the world, which he relegates to
the Devil. The sense of impurity of the world and the flesh
is particularly dominant in the early stages of the mystic life,
when the novice has not been able yet to subdue and tame his
desires. It is for this reason that most religions have their stages
of initiation and preparatory discipline, which are meant to
overcome the impulses by abstention and train the subconscious.
In no religion was greater austerity imposed than in ancient
Brahmanism.
The transmutation of the world and the flesh which the
mysticís vision or ecstasy effects is sought in some religions
through a prolonged and persistent discipline of withdrawal of
senses from the objects of enjoyment with which the worshipper
deliberately surrounds himself. This is the distinctive feature of
the Yoga of the ›åktas or worshippers of the Divine Energy,
who form a numerous body in the East. The background of
the worship of Energy (›akti) is philosophic monism. The
Absolute is here worshipped in its Mother-aspect. In the
Science, ›akti and Sanctity 123
Navaratne‹vara we read ìThat Dev∂, who is existence,

consciousness and bliss, should be thought of as a female or
as a male, or as pure Brahma.î The Absolute in its manifested
aspect is Energy. Energy is conceived in the Indian languages
in the feminine gender. The reason is that the other sex is the
symbol of delight, sport and creation. In the Indian tradition,
the Eternal feminine has represented all forms of Creative
Expression, whether it underlies the play of the senses or the
mind of God. Once the goddess asked, ìO God! tell me whose
name is Energy and who is ›iva.î The God answered, ìOh!
Goddess! Energy dwells in the fluctuating and ›iva in the calm
mind. One whose mind is calm obtains salvation even in his
own bodyî (Yoga‹åstra). In the Dev∂ Bhågavata we read that
Brahmå asked the Primal Energy as to whether she was male
or female. ìThe Mother answers that Male (Puru¶a) and Myself
are ever the same. There is no difference between Him and
Me. The Puru¶a is what I am; I am what the Puru¶a is. The
one without a second, the perennial Brahma becomes dual at
the time of creation. As a single lamp becomes dual by
difference of Upådhi (condition) as a single face becomes dual
in the form of an image in the mirror, as a single body appears
in dual form with its shadow, even so our images are many
owing to the difference of minds (which are made up of Måyå):
O Ajå (unborn), for the purpose of creation the difference arises
at the time of creation. It is only the difference between the
seen and the unseen. At the time of final dissolution I am neither
male, nor female, nor neuter. The difference (male and female)
is imagined only at the time of creation.î
In Her most supreme form the Mother of the Universe is
one with the Absolute and ìnone knows her.î But the Mother
appears in Her female form in all things manifest. Indeed She
is both the manifest and the manifestation Herself. Thus the
universe is the world-body of the Mother. Her play is world-
play. Her eyes, playing like fish in the beauteous waters of

Her Divine face, open and shut with the appearance and
disappearance of countless worlds, now illuminated by Her light,
now wrapped in Her terrible darkness. Oneís Own Self is the
Goddess in Her playful mood, whose body is the Universe. As
mere manifestation She is white. When She is the mind, her
colour changes into redness, which indicates wish and activity.
Worship is the meditation on this.
As Creative Energy is everywhere, in everything which is
apparent to us, mind and senses in their varying Forms are each
in their abstract aspect particular forms of Energy. The whole
Universe is informed by and is the manifestation of Energy.
But a particularly named goddess is that Energy in the particular
manifestation to which the name is given. The worshipper looks
upon each part of activity of his body and mind as an Energy
or Goddess or more simply, in earlier stages, as presided over
by a Goddess. An elementary view is to regard, say the mind,
as something apart over and governing which is a Goddess or
Energy. The more experienced and correct view is that the Mind
is Energy, that is, a particular manifestation of it.
By constant and earnest suggestion and reference of the
Goddess to the Universe, to mind and to the objects of sense,
the worshipper rises to the feeling that everything, including
things of enjoyment like food, drink or sex, are mere symbols.
Sex, for instance, is a mere fragment of the one Primordial
Energy. It is in this manner that enjoyment ceases to be
enjoyment. In the conception of the woman as the Mother of
the Universe, sexual love itself becomes transmuted, while food
and drink cease to be objects of sense when consecrated by
the Divine communion. The Scripture warns: He goes to hell
who takes food and drink that has not been dedicated to the
gods. A man commits an outrage against his own wife when
he approaches her without realizing that she is the Supreme
Energy who seeks union with his Self. He who withdraws the
senses from their objects and unites them with Self is a true
meat-eater. Others are mere slaughterers of animals. He who
enjoys the bliss arising from the union of Primordial Energy
with Self has true sex love; others are addicted to sex
enjoyment. In fact, the spiritual worth of a man who can
consecrate the world and the flesh which are too much with
us can stand the ordeal better than that of one who flees from
them. Thus the Kulårƒava Tantra relates: ìThe Great God has
ordained in the doctrine for adepts that a spiritual advancement
must be achieved by means of those very things which are the
causes of manís downfall.î
And again,
ìO, Mistress of the Adept! In the religion of the Adept
enjoyment becomes complete union of subjective self with the
super-self, bad deeds are made good deeds and the world
becomes the seat of salvation.î
The above is the broad general principle of the worship of
Creative Energy, which elicits the deepest reverence throughout
a large portion of Asia. A faith which is mere erotic mysticism
or which opens the gates of Hell for religion cannot certainly
be so widespread and persistent. This religion prescribes different
rituals and practices, discriminates the fit and the unfit worshipper
and holds out a promise for the feeble and the timid, who can
acquire by such means strength of will and purity of desires.
It is instinct with symbolism, which has for its purpose the
withdrawal of the senses from their objects so that elevated
contemplation and enjoyment might exist harmoniously and
enjoyment be diverted of its instinctive, coarse or sinful
character. The worshipper makes abundant use of mystic
formula and diagrams, consecrated pots and jars, ritual gestures
made with the fingers, ritual movements with the hands, which
all promote the suggestion that the Divinity in its particular
aspects presides over or in his mind or body, his particular senses

or organs, his desires or particular objects of his desire. The
dominating philosophical principle which informs the ritual is
the idea which God himself has explained: ìThink of yourself
as the Divinity, as the manifestation of the Primal Energy. This
you should do by your mind, by your words and by your body.î
The ritual movements of the hands as well as the different marks
smeared on different parts of the body bring about by a persistent
process of suggestion the bodily worship, and then the conception
that the body is itself the vehicle of the Goddess.
This leads us to another dominating principle of the Tantra,
viz., that the human body is a microcosm, containing in
miniature all that is contained in the cosmos. The meditation
of diagrams which represent both the body of the worshipper
as the Microcosm and the whole Universe leads up to this.
Another important principle which underlies the worship is
derived from the Ha¢ha Yoga. Indeed, this worship begins with
the desire and emotions and ends in Yogic meditation. It is by
awakening suitable Yoga nerves, nerve centres and intercentral
nerves by means of local concentration that the worshipper gains
power over both his body and mind and ultimately succeeds
in attaining a formless meditation. The worshipper is asked to
concentrate his mind in six great centres or circles of energy
situated in his trunk, the one above the other. Each of these
is described as the lotus and the mind should travel like an ant
from one lotus to another. This involves different stages of
mystic consciousness. The Primordial Energy lies asleep like a
coiled serpent, thin as the finest fibre of the lotus stem, but more
brilliant than a multimillion suns. ìThis power will ever be
hissing like an angry female serpent. It will ever rear its head
aloft. It is the cause of the fluctuation which takes place in the
mind. All the other nerves are connected with this.î It is the
awakening of this Serpent Energy through meditation and its
ascent from the lowest lotus to the highest, situated in the

crown of the head, that are deemed absolutely essential for
elevated contemplation. Some physiologists indentify the Serpent
with the Vagus Nerve which plays a very significant function
in Yogic meditation, the six lotuses being certain important
plexuses of the sympathetic portion of the autonomic nervous
system. It appears that the characteristic bodily postures and
exercises lead to the contraction of the abdominal muscles, of
the heart, etc., which induces a general circulatory and respiratory
disturbance. This leads to the over-stimulation of the sympathetic
fibres, which arouses the Vagus Nerve from its dormancy. The
mystic establishes control of the Vagus Nerve either by
stimulating it at its endings or at its centre. Concentration is
exercised on the nerve to be stimulated at the expense of all
others. This generates in the nerve an afferent impulse which
is attracted by the lotus or the object of wish fulfilment.The
passage of the Vagus Nerve through all the six plexuses of the
autonomic nervous system until it reaches the brain is thus said
to be the sine qua non of elevated meditation. By making the
Serpent move gradually to and fro from one lotus to another
through the cerebrospinal axis the mind attains the Brahma.
It is interesting to note that even in Hindu images of gods
in temples we sometimes have a representation of the lotuses,
and, in some Buddhist images, a snake coils round the Buddhaís
limbs. The penetration of the six lotuses is, indeed, a part of
old and wide widespread Yogic tradition. Some of the Sufi
fraternities thought that there are six great centres of light of
various colours in the body of man. Such centres have to be
moved or made current through the body till the worshipper
realizes, amidst the apparent diversity of colours, the fundamental
colourless light which makes everything visible and is itself
invisible. It is in this manner that the worshipper or Self becomes
identified not merely with Formless Energy or Colourless
Luminance but also with that Mother in all physical functions

and acts. Nothing then is unholy or unacceptable. Everything
is a particular Energy.Through the different rituals, observances
and forms of meditation the worshipper is gradually led to realize
that all these articular Energy Goddesses are as it were fragments
of the one Energy which is the Prime Divine Energy and, that
the worshipper himself both in his super-self and in his mind and
body, which are particular aspects of the Goddess, is one with
the Supreme Mother. This is the culmination of the philosophy
of the Absolute. Reaching this stage, the worshipper exclaims:
ìShe I am, I am the Goddess. I am none else. I am free.î
We thus see that the worshipper worships all forms as
particular Goddesses; he is then led up from lower to higher
forms of Energy until he places before himself for worship, and
finally completely identifies himself with, the Supreme Power
who is both the mother of all these particular Energies, and who
appears in, and as, them and himself. For there is nothing but
the One Mother.
It is not a matter for surprise that we have in some of the
Tantras most elaborate and exhaustive ideal representations of
organic sensations, impulses and desires as well as higher mental
states in the form of particular Energy Goddesses. The objects
of the senses and desires to which man seeks normal adjustment
are translated into the ideal and the imaginary plane. Thus the
Goddesses of the senses, emotions and desires fulfil the impulses
and the desires themselves. Impulses of sex and self-assertion
which trouble the heart so much are thus completely fulfilled
in the ideal plane. The scripture says: ìThe worshipper should
worship the particular goddesses by becoming the selves of those
goddesses, and fully absorb the feeling and attitude of the mind
(Bhåva) which the latter represent.î A whole host of responses
and attitudes is prescribed by the ritual in relations to the various
goddesses. The worshipper who undergoes particular forms of
behaviour in an order or system is responded to appropriately

by the goddesses. There is thus established a reciprocal behaviour
between the worshipper and the goddesses, which leads gradually
to mental satisfaction and equipoise. The images or ideal objects
are given for the worshipper, fashioned for him out of the raw
material of manís feeling and will by his religion and philosophy.
These do not follow in a bioscopic succession as creations of the
worshipperís own brain do. The images here are woven together
into a complex pattern and system, organised into attitudes and
standpoints which are deliberately cultivated. It is thus that the
contemplation of images and experiences in the ideal plane
becomes the source of joy and equipoise for the worshipper.
His subconscious being drains into particular channels, fixed by
the method of worship and meditation, and there it finds
complete expression. The immediate feeling of personal communion,
which has all through been very vivid, gradually relaxes.
Elevated contemplation and discrimination appear, and finally
the self merges into Formlessness, or the Universal Form,
according to the thought-culture or predilection of the worshipper.
It is impossible to explain the above principles to those who
are not conversant with the elaborate ritual and mode of worship.
But a brief analysis of the ritual as prescribed by the ëTantraråjaí
Tantra may serve as an illustration. Here the diagram that is
worshipped represents the human body and the whole universe
and man (for what is in the former is in the latter and vice
versa) as also the BrahmaóEnergy, Form or Self. It is thus
the symbol of the Great Goddess in Her own form and as She
is in the form of the Universe. The diagram is composed of
nine triangles and circles, one within the other, until the central
point is reached. The point is the Great Goddess, who is both
subjective self in man and the Super-self in the Universe. In
the angles of the triangles and in those formed by the intersection
of the latter, we have particular goddesses representing various
manifestations of the vital and mental functions and activities.

A list of these will be sufficient to indicate the nature of the
suggestion process wrought by the diagram. The diagram
through the suggestion process is transformed into a pure mental
state of the worshipper. The worshipper becomes the diagram
and realizes himself as such through the practical methods of
meditation and discipline enjoined. To give examples, the
worshipper as he concentrates himself on the lines, curves,
triangles and petals, crowded by Energy Goddesses, meditates
among others upon forms of sin and virtue, sex, anger, greed,
jealousy, fascination, obstinacy, the mind and senses, the nerves,
the vital airs and fires; upon goddesses of egoism, intelligence,
steadfastness and memory; upon goddesses of sound, touch,
vision, taste, smell; goddesses of joy, relinquishment, concentration
and detachment; goddesses of the cosmic intelligence and
feeling; goddesses of the elements of the cosmic and the
individual body; and, finally, the Brahma or God-Goddess,
which is the name of the Universal Energy, in which every-
thing lives and moves. After worship in the prescribed manner,
the devotee must consider himself as like unto the Goddess and
one with Her. The meditation is from the exterior to the interior
world, leading up from the lower to the higher forms of Energy.
The image is first gross. Then the Goddess becomes World,
and finally She is formless when the worship and the fruit thereof
is offered to Her. At this stage there is the identity of the knower,
knowledge and the object of knowledge. The worshipper is now
his true Self, the Goddess, and he worships Himself; his body,
which now wears the mantle of Supreme Energy, is the cosmos.
The identity of the self and the Self is brought out in the words
repeated over the diagram: ìThe act of offering is Brahma.
The offering itself is Brahma. Into the fire, which is Brahma,
offering is made by him who is Brahma. By him alone who is
absorbed in the offering to Brahma is unity with Brahma attained.î
God in this religious tradition is Energy, symbolised in the

Mother form which creates, which sustains and which withdraws
into her fathomless womb innumerable worlds, creatures, living
and inanimate, in infinite space. She is both Space and Energy.
Yet She is beyond Space and Time. She is transcendental and
Her pre-eminent form cannot be known. In the Tantrayåƒa
Buddhism, Nirvåƒa is represented by Niråtmå Dev∂. The
worshipper disappears in Her, through the annihilation of his
feeling and cognition, as salt disappears in the sea. In the
Buddhist ëDemchogí (Mahåsukha) Tantra, the Devatå as method
which is compassion is united with his spouse, the Mahåyogin∂,
who is Wisdom which is the Void. Around these two in one
are lesser goddesses which form part of the body of the Supreme
Goddess, in whom by meditation they are merged. It is thus
that the Mother Cult has assimilated into itself the doctrines of
the world and the transcendental, which have failed adequately
to meet the needs of the worshipperís heart. As Creative Energy
the Supreme Goddess is, however, the active immanent aspect
of the eternally static, transcendental Reality. In this form we
worship Her in all form and in all expression.
Be gracious to me, Oh source and receptacle of all matter
and form,
Who art Activity in the form of the elemental world,
Life of all that lives.
Whose very nature and will is to be, and to do, what she
is and does,
That which we cannot understand.
Obeisance to Thee in the form of sound and ether !
Salutation to Thee in the form of touch and air !
Obeisance to Thee in the form of sight and fire !
Salutation to Thee in the form of taste and water!
Obeisance to Thee in the form of earth with its quality of
smell!
Salutation to Thee in the form of the ear, skin, eyes, tongue

and nose;
And in the form of mouth, arm, legs, organs of excretion
and generation!
Salutation to Thee as Intelligence, Ego and Mind!
Obeisance to Thee who art the form of the Whole Universe!
Modern science is now making us familiar with the idea
that everything in the world, the colour in the wings of a
butterfly or the most stupendous machinery, the pure thought
of a most beautiful woman or the destruction of a cathedral by
a well-aimed shell is the relation of one form of energy to
another. Men and women, insects and food, earth and the stars
are all caught in an all-pervasive, irresistible dance of energy.
Now man everywhere seeks to express Reality in relation to
his knowledge of the physical world and human nature.
Scientific method has for its objects the classification of
facts, the comparison of their relationships and sequences and,
finally, the formulation of some brief formulae or laws which
do not represent, however, what the natural phenomena must
of necessity obey. Indeed, as Hobson shows, it is unnecessary
for the purposes of natural science to make the assumption that
a single law has a precise correspondence with a single definite
set of relations which actually subsist in Nature. Still less is it
necessary for the purposes of Natural Science to assume that
the law corresponds to a set of relations between real entities.
As science progresses, it becomes more and more abstract. It
gradually tends to become a great conceptual scheme arrived
at by a process of abstraction in which some elements of our
actual precepts are removed and not attended to. Science and
religion thus need not fight with each other and, indeed, they
meet on common ground if and when they both develop to
symbolic conceptions. Science deals with one set of facts and
religion with another. In the lower stages of both science and
religion, the forms and categories of thought will be different

in each case; but, as they both rise to abstractions, the reality
is pictured by natural science and religion by much the same
kind of symbolism. Before the Reality both science and religion
stand mute and helpless. Now the conceptual scheme used by
the worshippers of God as Creative Energy fits in well with
the trend of scientific thought, which emphasises that matter is
a modification of energy and that every action of everything
living or dead is some form or other of atomic energy which
fills the void. Science conceives Reality as the dance of Energy.
Religion holds exactly a similar view, but on a broader line
of thought. In science Energy is a blind fury which has no regard
for the values of human life. In religion God as Energy forms
the very expression of values. In the Indian languages all human
values and abstractions are expressed in the feminine gender.
All things indicated by words in the feminine gender are
manifestations of Goddess as Energy.
Thus God as Energy here creates, sustains and destroys the
Universe. She is the infinite silence of the cosmos floating in
the all-pervading waters of eternity, when all life and form have
sunk back into the primal darkness. She is the word which first
breathed life into the cosmos. Her lips open and close day and
night like light and darkness. Her brow is adorned with the full
moon. Here lustre is that of a thousand rising suns in the endless
spaces of the universe. Her fathomless womb conceals innumerable
worlds in infinite space. But She is also the meaning of life
in terms of human emotions, desires and achievements. Thus
She frees man from the bondage of ignorance. In conferring
liberation She is Pure Intelligence. Her body is all the sciences
and philosophies. But Her mind is inscrutable as the mystery
of the Universe. Thus the seers worship Her as the Unknowable.
As the bestower of prosperity She is bedecked with the treasures
of all the worlds. She is art in the altar of temples and cathedrals,
in the dress of women and in the embellishment of homes.

In the thrill of love She is the sweet rosy-coloured darling in
the first flush of her nubile youth. Her eyes roll in passion and
She holds the wine cup. She is asthetic activity and represents all the
fine arts and embellishments that make life beautiful and enjoyable.
She is sex love. She is family bliss. She is all the classes,
professions and means of livelihood. She is the Divine Mother
who is peace, joy, beauty and prosperity in the human world.
God is All Good. The most common prayer which religion
offers to the Divine Mother is in this form: ìThou art the All
Good and the source of All Good. Thou fulfillest all wishes
and desires.î The lotuses of creation float to and fro in the waters
of space and the Primordial One, the Mother of countless worlds,
resides amongst them.
God is the Eternal Maiden, fresh as a bunch of lotuses full
blown, with her eyes like lotus swimming in the azure of the
world-water. She looks at men with tender eyes, and with the
soft music of the evening Zephyr in her words. As manís eyes
run into hers, and her lips vibrate on his lips, he sees her soul
in him, and his in her. His sex is changed and everything in
the world becomes sweet and tender.
God is the Motherís Love. In all tempests, with his tiny
arms entwined round His Mother-neck, his tresses flung free
in the breeze of time, man sleeps like a babe in His firm embrace.
God is the Primordial Mother. Her dark tresses scatter
innumerable sunless spaces as she dances her cosmic dance. All
are in the dance, from the largest sun to the smallest electrons,
in all sorts of gyrations. All kinds of spaces are covered by
her fleet steps and, as she changes her reel, blazing spots move
aimlessly through space at different rates with her changing
perspectives of space-time.
As the Mother, God is Creative Energy manifest in mind
and matter, in all Form, Beauty and Expression. As Energy she
evokes energy, and as Mother she evokes sacrificeóthe sacrifice

of the plant for the seed, of the animal for the offspring, of
the man for the child and humanity, of the groups for society,
and of societies for generations yet unborn.
God as Creative Energy is light, radiant heat and gravity,
the electrical continuum in which all worlds flow. She is the
Divine love or understanding, the Womb of the Cosmos, the
source from which issue varieties of space, time and energy,
varieties of blazing or grey worlds, varieties of things both
mental and physical.
God as energy is sometimes terrible and awe-inspiring. She
stirs the heart of youth to love and snatches away the beloved
in Her supreme self-will. She is energy of destruction. When
She flares up in anger, blazing suns fall as the scattered leaves
of a tree from the cosmic system. Species of plants and animals,
societies and civilization fly back to Her all-engulfing mouth
in obedience to her awesome gesture.
God is the thread of the flower-garland woven by the senses,
and it is She to whom this garland is offered by every activity
of the senses.
When God is conceived as the active immanence in mind
and matter, objects of sense and enjoyment become sacred
themselves. God is present in the wine-cup, or in baptismal
water. Indeed, bread and wine become the flesh and blood of
the God Himself, and demand reverence during the holy
ceremony. In the same manner religion seeks to change all
enjoyment into dedication, all pleasures into offerings, all deeds
into sacrifices. Even that mighty explosive energy, sex, which
asceticism shuns, is transmuted. If it is true that manís instability
of emotions and the will is intimately connected with his sex
life and that neither man nor woman can reach his or her highest
state of psychological development except in the closest possible
association with one of opposite sex, religion must not disregard
the sex relation. On the other hand, a practical religion naturally

would include sex in its field. In a large part of the world,
the emotional and spiritual sympathy between man and woman
is rare, and there is lack of adaptation to each otherís subtle
moods and expression. Thus marriage cannot rise to the spiritual
level. The intimate association between man and woman in
religious meditation, the recognition of sex, not as an evil to
flee from but as an uplifting force to be utilised in a partnership
of the spirit, raises sex adjustment from an instinctive level and
marriage from a mere physiological contrivance. It fixes the
greatest and best thing in man, viz., love upon the supremest
object, viz., God. Man cannot achieve perfection if he leaves
love out of account or distributes his life in segregated
compartments of earthly affection and spirituality. Sex thus has
to be evaluated in terms of religious experience. Thus man will
pray not to be delivered from sex but from its temptations; he
will import into normal sexual life a religious partnership so that
the moments of greatest intimacy will cease to be exciting, and a
serene tranquillity and full vitality will be associated together without
the detriment of either. God is to be conceived as the one supreme
Energy who is the passion of love as well as the abstraction
of the most elevated meditation. Nothing is unholy, for Godís
feet are everywhere. ìYou are my Self. My will is Your consort.
My vital airs are Your attendants. This body is Your home.
All the paraphernalia of worldly enjoyment is Your ritual. Sleep
is my ineffable union with Thee. As I walk, I circumambulate
round You. All my words are hymns. Whatever I do, all that
is Your worship.î* This is the most supreme consecration.
For the ignorant, God is fetish, image or ritual; for the wise,
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God is mysterious and bears a thousand names. For the child,

God is a playmate; for the youth, God is the sweet coy maiden
of Love and Beauty. For the worldly, God is the consecration
of the flesh, and the art and ritual of the satisfaction of desires.
For the leaders of men, God is the supreme embodiment of
renunciation and self-sacrifice. For the aged, God is the All and
the Alone.
Godís body is made up of manís deepest and most fervent
desires and aspirations. In the depth of passion, in the serenity
of knowledge, in the tensest moments of activity, God is with
man. And when passion is frustrated and activity baffled by
cruel Fate and Death and man finds himself as castaway in the
sands of time, he still worships God as the All-Good. When
his knowledge quails before the thought that this Universe, the
scene of his many triumphs and sufferings, must die like ordinary
creatures in the inevitable extinction of the solar system, God
is still the All-True. God is the Eternal Dancer in the all-
engulfing Space and Time. Life and death, Creation and
Destruction are rhythmically pulsating patterns in His ever-
supple, ever-flowing dance. As He sweeps majestically over the
dark unfathomable space, a thousand worlds and beings spring
up like lotuses and God lingers amongst them in a kiss, and
His kiss is the beauty and hope of creation. As He swiftly turns
back in the grandeur of sheer aimlessness, a thousand worlds
and beings return after their little day to His all-devouring mouth,
and then God is left alone, Unpartnered. Then there is neither
universe nor man, and God neither feels, nor thinks, nor dreams.
❑❑
Odes to the Mother Divine
óKshitindra Nath Tagore
1. Forgive My Trespassesó
O Mother mine! What mingled tears of joy and remorse
fill mine eyes as I think of Thee! What a good and affectionate
mother Thou ever hast been unto me; yet how often alas! I
have played the truant, fleeing from Thy side and seeking after
fleeting pleasures far and wide! For fear Thou mightest hold
me in Thine arms and fill me with Thy loving caresses, even
a distant glimpse of Thy very face would make me flee again
pleasure-hunting. How terribly, indeed, was my body and soul
bruised by the stings of the thorns and brambles of the World!
Yet, fool as I was, I sought not for Thine embrace to have
my wounds healed up. O my Mother! not even this bitter
repentance of mine bringeth me solace. I feel as though my
life is being burnt up almost to cinders by the fire of torment
that burneth within me! No greater sinner than me, meseems,
can yet be found on the face of this earth. To my proud and
sinful soul Thy sacred name was an aversion instead of a source
of joy, and hence I could not bear to hear it being uttered even
from othersí lips. Thou alone knowest what frightful torment
and suffering my flights from Thee brought me. Thou knowest,
too, how often, maddened by pain and pangs of conscience,
I sought to wipe out my cursed existence from off the face of
the earth. But even Death coldly passed me by, as if in scorn.
Yea, how often Thy motherly care saved me from death and
blank despair and breathed new life into me! Yet ungrateful
wretch that I was, I tried hard to forget Thy very name and
to banish Thee from my heart! O what a fool I was! Is it possible
Odes to the Mother Divine 139
to wipe out of my heart such a sweet name as Thine? Oh no!

Thy name is too deeply dug into my heart to be erased. Nay,
I read Thy name writ large in letters of gold on everything and
everywhereóon the face of the radiant dawn and on the glitter
of the stars at eventide; I felt the fragrance of Thy name wafted
unto me by the soft Zephyrs, the messengers of the sweet-
scented flowers; I heard Thy name sung ceaselessly by the
warblers of the grove in unison with the melody of the boughs!
Yet, for all that, to an impious soul, such as mine, Thine
effulgent beauty, immanent in Nature, made no appeal; nor did
the sweet music of Thy voice evoke the least response in my
heart. O Mother! forgive all my trespasses against Thee. Let
me, O let me once more call Thee by the sweet name of Mother
and so lighten my heavy heart. Let me once more cry aloud
Thy name, sung evermore by the majestic mountains, by the
roaring waves of the Ocean, by the murmuring forests, no less
than by the frolicsome winds sporting with the waving flowers.
Let all these awaken once more in my heart Thy name and
nothing but Thy name. Let Thy sweet name resound eternally
deep in my heart.
2. Let me die at thy Feetó
O Mother mine! What a head-strong and wicked child I
grew up to be! Since the dawning of mine intelligence I have
been treading the perilous path that leadeth unto destruction.With
deep motherly concern Thou hast indeed, ever and anon, warned
me. But alas! Thy efforts to reform my life were often in vain,
for Thy counsels fell on deaf ears! Nor, with all Thy fondness
for me, didst Thou spare the chastening rod; but that, too,
inspired little or no dread into me, even with the gaunt spectre
of Death dancing before my very sight. O Mother! What else
couldst Thou do with this self-willed child of Thine but leave
him to learn, by the buffettings of the world, his much-needed
lesson, so that like as a bird, its wings tired by wild flights,
seeketh its cosy nest, he might come back sick and weary into
Thy sheltering arms? He has indeed come back unto Thee at
last, Thy prodigal son, with body and mind wrecked. Wouldst
Thou not receive me back into Thy warm bosom for once?
What a beautiful body Thou didst confer on me at birth; but
it hath been all torn and lacerated by the deadly thorns and
hard blows of the world. What a noble mind Thou didst implant
in me; but that, too, is wrecked, and the lamp of my life, ever
ready to go out, is burning low. I have now brought to Thy
feet a worn-out body and a shattered mind. Punishment I have
had enoughópunish me no more. Do lift up into Thy warm
bosom, even if it be for once only, this once lost wayward child
of Thine. Let me drink deep of Thy love and bliss streaming
forth a hundred ways from Thy bosom, and give me rest and
peace and cool my heart, parched by the fire of anguish. Let
me be utterly lost in Thee, O Mother! like as a river loses itself
in the Ocean. Shouldst Thou, O Mother! disown me, Thy child,
Thine own child come back unto Thee, stained with dirt and
dust and blood, and refuse to receive me back into Thy bosom,
then grant me at least the privilege of dying at Thy feet.
3. Thy Castaway Childó
O Mother! Thy forsaken child is lying in a dark and dismal
ditch by the roadside. The travellers pass him by unconcerned,
and his heart-rending cries attract no notice. Death seemeth to
dog his every step, as fit punishment for one that forsaketh Thee.
In vain doth Nature scatter her charms around him; the silvery
moon smiling majestically along the star-bespangled sky, the
bees fluttering over the variegated flowers and sucking honey
now and then, the ocean eternally rolling and roaring, and rivers
murmuring along in their crystal bedsóthese charms no more
evoke their wonted response in his lacerated heart. His distress
knoweth no bounds. There is none to stop the bleeding, none
to lend him a helping hand, noneónone to pour the water of
sympathy and peace on the fire that ever burneth within him
and seemeth to consume his very life. O Mother! caress him
once again. He is drooping with his bruises. Do Thou lift him
up in Thine arms but once. He hath no doubt by his
waywardness rendered himself unworthy of Thy love with
which Thou didst send him into the world; but that doth not
make any difference to the selfless maternal love with which
a mother nourisheth and reareth even the least worthy of her
children. He is dying of thirstóO quench it with one drop, and
one drop only, of the milk of Thy love. With that he could
face death boldly without shrinking. Shouldst Thou deny him
this love and sympathy, where else should he go, then, to seek
for it, wandering as it were from door to door? Then let him
lie where he is, a castaway awaiting his doom. O discard him
not, Mother!óO discard him not, Thy repentant child come
back unto Thee. He will never, never more leave Thy side again.
If to take up in Thine arms a sinful child such as he is, Thou
dost think would contaminate Thee, then do not. O Mother!
Let him then die in the ditch, disowned and castaway by Thee.
He cannot, however, bear passers-by saying as they pass him
and cast a look of pity on himóìHow heartless must be the
mother to let her own child die in deep agony!î This stingeth
him to the quick and breaketh his heart more than aught else,
and tears rush into his eyes. He crieth without ceasing till tears
dry up at their source. O Mother! Do but once appear before
him. Full to the brim and almost overflowing is his cup of
misery. Let him dive deep but once in the ocean of Thy
boundless love and then pass into oblivion forever.
4. The Reciprocal Privilegeó
O Mother mine! I know not whither Thou hast gone, leaving
me all alone. Wherever Thou art, Thou canst not leave me all
alone nor ever can I live without Thee. Why hast Thou brought
me into the world, if Thou shouldst choose to keep away from
me? I had no say in the matter of my birth; yet, being born

into the world, I have had to taste of both weal and woeó
my life is made up of smiles and tears. In truth, my weal and
woe waken joy and grief in Thee, a proud privilege of the child.
But tell me, O Mother! who else but Thyself could make me
the possessor of this proud privilege? I know I have given Thee
pain by breaking Thy commandments and straying away from
Thee against Thy will. But Thou hast not been the only sufferer
thereby. The pain hath reacted on me and caused me deep
anguish that baffles description and naught but death can put
an end to it. There is no anguish comparable to that from which
I suffer at the core of my heart. For a child to give pain unto
the mother and for a mother to punish the child, whether the
punishment taketh the form of repentance or chastisement, is
indeed the proud privilege of both mother and child. By this
test, verily, I know Thee to be my mother and myself to be
Thy child.
5. How sweet is Thy nameó
O Mother mine! What sweet music doth Thy name sound
unto mine ear! O let me cry aloud and call Thee by that sweet
nameóìMother.î What magic is in the name! The moment I
utter it, lo! my burning heart cooleth down and all my pangs
vanish! Words are too inadequate to describe Thy love and
mercy. I cannot think of them without a feeling of joy ineffable
stirring my whole being. Yet, when I try to utter Thy name,
the tongue refuseth to do its function and my heart quaketh with
awe. How incomprehensible Thou art indeed unto my mind!
I cannot comprehend Thee myself, O Mother! How, then, can
I make others comprehend Thee? Ah! the agony of my life
melteth itself into tears flowing in a never-ending stream down
my cheeks. Aye! The tears blind mine eyes and the world
seemeth to pass away from me for the time being. One desire,
and one only, pervadeth my soulóto lay mine aching head on
Thy bosom and murmur out ìMotherî in a whispering voice

and then say good-bye to the world with the word ìMotherî
lingering on my lips. Let my name find an eternal home in Thee,
O Mother. Let me embrace Thee with the strength of a hundred
pairs of arms. O grant me the power of looking on Thy face
steadily and the privilege of calling Thee ìMotherî with my
whole heart and soul for ever and ever.
6. When shall I be at Thy feet again ?
O Mother mine! meseems, in my early childhood many a
hope and yearning was wont to spring up ripplelike in my heart
and burst like unto bubbles on the shores of my life. I found
no rest till I recounted them all and thus unburdened my heart
unto Thee. How I would lay my head on Thy lap and mutter
them out in lisping accents! How Thou wouldst listen to those
incoherent mutterings with the fondness of a mother, and with
hands outstretched shower blessings on my head saying, ìMay
all thy hopes, O my child, be fulfilled!î If ever I complained
unto Thee of pain or sorrow, how Thou wouldst stroke me
fondly with Thy loving fingers, and lo! the pain would be gone
instantly by the magic of Thy touch. Words fail to express with
what motherly love Thou wouldst look smilingly on me, while
mine eyes remained rivetted on Thee wonderstruck. Now I
have reached the eve of my life, when, crushed under the
grinding wheels of the world, my heart bleedeth and yearneth
for the day when I shall have evermore the joy of laying my
head on Thy lap with all my pain relieved by the touch of Thy
healing fingers.
7. My offering of myselfó
O Mother mine! I have reached the eventide of my life with
darkness closing around me. My heart longeth to call Thee
ìMotherî aloud with the voice of a hundred throats. The
shadows are falling thick and fast and I have none else but
Thee to abide with me in the dark chamber of my heart. In
this tranquil evening of my life the noises of the world are

hushed within me and Nature, ever active, appeareth unto me
to be in her mid-night slumber. Nature hath brought within me
the calm and tranquillity of the mellowing years and hath for
ever put an end to all the worldly desires and vanities of my
heart. For me the eternal fight between the conflicting elements
of pleasure and pain, the waves of useless worldly clamour,
have all been set at rest once for all. Let me now, O Mother!
hasten to make an offering, unto Thy blessed feet, of my body
and soulómy all. There is, meseems, none to realize what an
incomparable mother Thou hast ever been unto me. Verily, Thou
art known unto me as nothing but the ever-loving and affectionate
mother. O press me to Thy bosom once more ere I depart from
this world of woe. I know I have been a naughty child of Thine;
even then I am Thy child. I know I have more than once played
the truant, fleeing from Thy side in quest of pleasure. That, I
confess with sorrow, was a serious transgression. But O Mother
mine! Tell me how couldst Thou remain so unmoved and bear
Thy childís long absence?
8. Thy penitent child hath come backó
O Mother mine! Thy penitent child is come back unto Thee
and craveth forgiveness at Thy feet, on bended knees and with
folded hands. He hath no doubt committed an unpardonable sin
by staying away from Thee for many a longólong day. He
hath suffered enough for thatóbehold him, how his body and
soul are all torn and lacerated by the thorns and brambles of
the World and bleed at every pore. Thou surely hast been glad,
O Mother! to see Thy once lost, but now penitent child come
back unto Thee! But his joy knoweth no bounds in returning
into Thine arms. O let him, Thine own child, even if it be for
a moment, hide his face in Thy bosom and sob out his soul
in repentance. He hath no other ambition than to hold fast to
the anchor of Thy feet laid on his heart. Punish him, O Motheró
and he shall bear any amount of punishmentóif ever he should

leave Thy side again. Punish him by all means, but refuse not
to drag him back unto Thy feet. O Mother! He feeleth no peace
of mind for the wrong done Thee. Welling forth out of his heart,
the full flood of his repentance rusheth forth towards Thy feet,
while hot stinging tears fall in a never-ceasing stream to wash
out the stain of his sin. O punish not Thy child to deathó
punished enough already he hath beenóby casting a look of
contempt or indifference at him, but rather by taking him into
Thy bosom immerse him in the ocean of Thy bliss divine.
9. Give me shelteró
O Mother! Thy presence pervadeth the whole universe. Not
a tiny atom but revealeth Thee in all Thy glory. Whithersoever
I turn my eyes, I behold, O Mother! Thy beneficent hand at
work. Whenever my mind gaspeth for peace amidst the
bickerings and strifes of the world, I turn for shelter unto Thee.
It is then that Thou, sitting at my head, strokest me lovingly
with Thy soothing fingers, and Lo! in a trice, peace ineffable
is felt in every fibre of my body and mind, and all my little
trials and tribulations cease at once, and the fire eating into my
very life goes out in no time. Freed from all mundane cares
and anxieties, let me, O Mother! Fall asleep like a tired babe
on Thy lap. O ! Lay to rest once for all my woes with the
magic dust of Thy feet and let me partake of rest and bliss
everlasting. I am now old and infirm. Feed me once more with
the milk of Thy love with which Thou didst nourish and rear
me when I was a helpless babe. Give me once more vigour
and strength enough to enable me to go out into the world and
proclaim Thy glory.
10. Thou the lodestar of my life!ó
O Mother! Thou knowest that Thou art the lodestar of my
life. What misery I feel if I but lose sight of Thee even for
a moment! Thou art the Life of my life. Abide with me and
fill every moment of my life with Thy ever-pervading presence.

Thine absence, however brief, is simply unbearable to me. There
is no song of mine but hath been inspired by Thee. There is
no music of mine but glorifieth and exalteth Thy name in
melodious strains. How my heart leapeth up with joy at the
mention of Thy name! In the hope of beholding Thee I roamed
about the world. I have come to realize at last that Thou art
ever present in the lonely tabernacle of my heart. Back from
my wanderings I taste again the peace of my home within Thy
motherly arms. O I have done with all my wanderings, once
for all, and must now hold fast to Thy bright and holy feet
laid on my heart, as to an anchor-sheet. Good-bye to all the
bickerings and strife over the little things of the world. Such
strife takes away the calm and peace of my life. My heart then
quaketh like unto an aspen leaf, and the all-consuming fire of
agony flareth forth in all its fury. Mother, O Mother! No more
leave me alone in this rude wide world. Apart from Thee I
cannot live. O do give me a seat, however humble, and let me
sit at Thy blessed feet until the last moment of my life.
11. The world seemeth a cremation-groundó
O Mother mine! come unto me. Turn not away from Thy
castaway child. The world seemeth to me to be a solitary desert
where Thou hast brought and left me, I know not why. The
world appeareth to me, more than anything else, as a cremation-
ground, where Thou hast left me, forsaken and surrounded by
fierce hungry dogs and vultures. Whichever way I turn mine
eyes, I see naught but Death stalking with giant strides. People
passing by do not so much as cast a look at the dead waiting
for cremation. Only the sorrowing mother sitteth sobbing with
the head of the dead child on her lap. Her maternal grief seemeth
to ooze out of her heart and flow on to her face. How transient
is human life; one moment we are here and the very next
moment we are goneógone none knoweth whither! Such is
the world whereunto Thou hast brought me, Thine own child,
forsaken and deserted now by Thee. Am I to sit here eternally
like unto the mythical Crow of the Puråƒa watching on Death
stalking along and taking a heavy toll of human life and people
mourning over their beloved dead? I am faint and sick at the
sight of Death, scythe in hand, stalking proudly with head erect
and cutting down indiscriminately young and old. O take me
away, O Mother! from this horrid placeótake me away where
there is no Death, nor old age, nor disease. The dead carry
no riches with them. Wherefore should we set our hearts on
those mere shadows? Let those play with them that are so
minded. Children cry over their sand-castles when they tumble
down at the slightest breath of the wind. All earthly things are
no less transient than even thoseó a childís sand-castles. I have
done with the empty shows of the world and now long for
rest and peace everlasting with my head on Thy lap and my
eyes fixed on Thee. O place Thy hand on my head and grant
me the privilege of holding fast to Thy feet laid on my heart.
12. My pride is humbledó
O Mother mine! I was born a handsome child, and all
praised my beauty. But if anyone were to call me handsome
now, I should say he was mocking at me. Thou art the Beauty
of all beauties. Thou art, O Mother! Beauty personified and hast
no peer on earth and in heaven. It is not surprising that I, being
Thine own child, should inherit something of that beauty and
thus become handsome. But there was nothing for me to boast
of in this matter, as it was only a gift of Thine. But all the
same I became proud and vain on this account. I realize now
that this my body and mind, howsoever endowed with beauty
they might have been, were nothing but cards to make a play-
house with. One cannot say when and from which side a breath
of death would blow and bring down with a crash the house
of cards. The world is nothing but a mirageóa cluster of
illusions. We find, however, that whoever is born into this world

cannot escape work; in fact, there is no way out of it. It is
laid down that by the sweat of our brow we eat our bread.
But what then? There seems to be no certainty whither I shall
have to go when I depart this life. Even then, I wonder how
it is that I do not feel greater joy or happiness than when I
hear one praise Thee. The scales then drop from mine eyes,
and the veil of illusion is rent, letting in a full flood of heavenly
light. O Mother! curb my pride and arrogance. Let my head
bow low unto the ground at Thy feet. I have now neither the
beauty nor the vigour of youth. I implore Thee in all humility
to cleanse my heart of pride and wash my sins with streams
of Thy mercy. I reck not what the world may say about me;
but I am dying to know, O Mother! If I am still beautiful in
Thy sight.
❑❑
ìMother! In the sea of life my bark is sinking.

The whirlwind of illusion, the storm of attachment is
growing every moment.
My five oarsmen (senses) are foolish, and the helmsman
(mind) is weak.
My bearings are lost, my boat is sinking.
O Mother! Save me!î
ìMother, Thy light stops not for the saint or the sinner;
it animates the lover and the murderer.î Mother is ever
manifesting through all. The light is not polluted by what it
shines on, nor benefited by it. The light is ever pure, ever
changeless. Behind every creature is the ìMotherî pure, lovely,
never changing. ìMother, manifested as light in all beings,
we bow down to Thee!î
óSwami Vivekananda
›akti
óShambhoo Nath
The first nine days of the second half of the moon in the
months of Å‹wina and Caitra, commonly known as the
Navaråtra, have an extraordinary importance for an average
Hindu without any distinction whatsoever. Although the
demonstrative part of the festival has much worn out on account
of the impoverished condition of the people of this country, its
spiritual significance has remained intact and would assuredly
remain so till the end of time. What, then, is this Navaråtra,
and what is its spiritual significance? Those who believe that
it is only a period earmarked for the offering of prayers and
worship to the Universal Mother, the ›akti, seldom emerge out
of the stereotyped rituals to understand the inner spiritual
significance. To some Navaråtra appears only as a festival of
the ›åktas, while others believe that it is nothing but an
anniversary celebration of the superstition handed down to us
by our ancestors. All these conceptions are products of loose
thinking based on ignorance. To understand the inner significance
of the celebration, it is necessary, first of all, to know what
›akti is, and what Tattva is, the question of prayer and other
rituals being only one of secondary importance.
›akti and ›aktimån are two correlative terms which in the
matter of realization are mutually inclusive. As no correct
conception of fire can be formed without reference to its
properties of burning or heating, so no idea of God can be
obtained without recognizing the ›akti side of Him. The sum-
total of the latent potentiality of God is known as ›akti. It is
this power that expands Itself into creation according to the will
of the Lord or Master of creation. The infinity of Universes
are only Its manifestation; that is Its creative aspect, whereas
Pralaya or dissolution is Its destructive aspect. In other words,
collect the total energy of the universe and you know what is
›akti.
The worshippers of ›iva or ›a∆kara designate ›akti as
Mahåkål∂, or Durgå or Pårvat∂; the devotees of Vi¶ƒu worship
the same all-permeating force as Mahålak¶m∂, and the worshippers
of Brahmå know Her as Mahåsaraswat∂, Brahmåƒ∂ or Gåyatr∂.
The sages see Her in the variegated rays of the sun, in the serene
effulgence of the moon, in the beauty of the flowers and in
the melody of the birds. She is the spirit in poetry, sense in
prose, meaning in words, melody in music, colour in painting
and skill (Kalå) in the fine arts. It is this all-pervading deity
that the Hindus invoke and worship during the Navaråtra. It
is this ›akti which creates, preserves or destroys the universe.
These three functions are assigned also to the Hindu Trinity.
It is, therefore, the same ›akti which individually carries out
the Divine Will. This is how one can see unity in diversity,
and diversity in unity.
The three forms of ›akti responsible for creation, preservation
and destruction are known as Icchå-›akti, Kriyå-›akti and J¤åna
›akti. Although manifestations of one and the same energy, these
different forms are conceived in order to bring out and
emphasize the differences of functions they have to discharge.
There is, however, no conflict in their operation. Preservation
is the necessary adjunct of creation, and when this is outgrown,
and stagnation seems imminent the stage of destruction commences,
which is, again, only a prelude to the process of creation and
preservation. This is how the Universal Mother performs Her
task of evolution and involution.
It may, however, be argued that Universal Motherhood
›akti 151
being the main characteristic of ›akti-Tattva, the conception of

Goddess Kål∂, besmeared with blood, and with a necklace of
human skulls around her neck, should be something revolting
and incompatible. But, as a matter of fact, it is not so. Kål∂
has no such appearance in reality. Her love and affection as
mother is incomparable. It is only while She plays the role of
destruction in order to advance the spiritual evolution of Her
children, that She excites Herself and assumes a ferocious
appearance. This She does to kill the forces of reaction that
retard the progress of Her creation. She destroys such enemies
of human progress relentlessly only to accelerate the process
of creation and conservation. As we cannot ascribe cruelty to
a surgeon for performing an operation on an ailing patient, we
cannot similarly see cruelty in the destructive role of the Mother.
When a goldsmith puts the costliest metal into his burning oven
and hammers it on the anvil, he does not do so with the purpose
of deteriorating it, but to make it purer and more impressionable.
Unfortunately, however, some evil practices having crept into
our rituals, our Upåsanå has become a butt of general contempt
and ridicule. But that does not affect the truth that lies behind
›akti or its Tattva. Worshippers are dependent on Her mercy,
but She is independent of their belief or disbelief. If people
refuse to believe in the Sun, the Sun will not cease to exist,
plunging the world into stygian darkness. Our disbelief as well
as our vices, therefore, retard our own progress, and it is for
this reason that we have to bow down before the Mother and
pray to Her incessantly to give us insight and strength to see
through the evils that dominate us and shun them. It is for this
that we invoke the blessings of ›akti. Just as a mother cannot
afford to see her child suffer from misery and affliction and
hastens to its rescue when it helplessly cries for her assistance,
similarly, the Divine Mother ›akti promptly takes out Her
devotees from the slough of degradation. The Navaråtra is the
period which should be seized to propitiate the ›akti whom we

have antagonized by our misdeeds. It is time that we realize
our glorious heritage, and the purity and truth behind our
ancestral beliefs. Then and then alone can we enthrone Her in
the sacred sanctuary of our hearts and retrieve our lost position
in the world. This alone can make us pulsate with a new life.
The epicurean theory of ëeat, drink and be merryí has no place
or sanction in the Upåsanå of the Mother. There is nothing
so certain to drag us down to the horrors of hell than this
absolutely selfish view of life. Hi≈så (killing for sacrifice) also
has no place in Upåsanå. The surest and the easiest method
of pleasing ›akti is the cultivation of the idea that every woman
of the world without distinction of caste, creed, colour or
religion, is but ›akti Herself and has to be worshipped like the
Mother. Let us develop this belief and we shall realize a power
within ourselves, which will be irresistible. The best form of
worshipping ›akti consists in worshipping our own mothers and
sisters and protecting them from the trials and allurements of
the world. This is a form of Upåsanå which in spiritual value
is higher than the highest rituals of the Tåntrikas.
❑❑
Stray Thoughts on the Path
óM. P. Jain
(1)
Ever aware, alert and vigilant
Detached from all, everything
Anchored in the core of Heart
Blissfully calm, composed and still.
(2)
A clear conscious perception of the meaning of ëThatí
An inquisitive deep insight into the illusion of ëmeí
The terms, ëThouí and ëThatí are rendered redundant
In the light of awareness of the unique unitive Being.
(3)
No more maze of thoughts, web of words
Superb peace and calm prevail
The Grace reveals and grace is at work
The wisdom shines with its light and rays.
(4)
The revelation dissolves all concepts and whims
The eternal disguised as ephemeral pulsates in each being
He is in all, all move in Him
As many beads roll on the same string.
❑❑
Conception of ›akti
óB. Bhattacharya
Regarding the true nature of ›akti there are prevalent many
curious notions in modern times, and this seems to be one of
the reasons why ›akti-worship is condemned by many. Those
who cannot think otherwise than grossly are inclined to take
this ›akti as equivalent to the Tantra where the five Makåras
are freely used. Others conceive of some demon-power as ›akti
and consider the different deities as representing the ›akti. To
them, therefore, the ›akti is nothing but certain deities like Kål∂,
Tårå, Chinnamastå, etc. To say the least, these ideas are vague,
haphazard and erroneous.
The conception of ›akti is one of most sublime in Indian
Philosophy. This ›akti is the creator, maintainer and destroyer
of the universe and is the first cause of creation. ›akti is the
Ultimate Reality from which the world of Unreal takes its origin.
›akti was present when there was no Matter and the world of
matter was created at her express desire. In this Philosophy,
therefore, there is no deism, no gods and goddesses, nor the
five Makåras. It is pure Monistic Philosophy which believes
in the transcendence of the Spirit over matter. The ›akti
philosophy is in direct conflict with the Vedic conception of
the Sun being the Ultimate Reality and the cause of the creation,
and this may be one of the reasons why the followers of the
›akti School were termed as heterodox by the orthodox school.
In one of the Tantric works Umånandanåtha has given a
good description of the Parå or the highest ›akti in the following
wordsó
Conception of ›akti 155
ÿSÿÊŒÎCÔUÊ ŸÒfl ÷Í◊á«U‹Ê¢‡ÊÊ

ÿSÿÊŒÊ‚Ê ÁfllÃ Ÿ ÁˇÊÃË‡Ê—–
ÿSÿÊôÊÊÃ¢ ŸÒfl ‡ÊÊSòÊ¢ Á∑§◊ãÿÒ—
ÿSÿÊ∑§Ê⁄U— ‚Ê ¬⁄UÊ‡ÊÁÄÃ⁄UflH
ìParå ›akti is that Power to whom no part of the world
remains unseen; there is no king who is not her slave, and there
is no science that is not known to her.î
This is one of the finest descriptions of ›akti met with in
Sa≈skæta literature, though by no means it can be regarded as
complete. But the verse makes it clear that the ›akti is immanent
in every part of the creation, that She is the embodiment of
Sovereignty, and that She is the fountain-head of all sciences
and knowledge. The theory of ›akti is a definite advance on
the dualistic philosophy of the Så≈khya School, and a precursor
of the Pantheism of the Vedånta, and what is more important,
is that it contains within it the germs of the theory of
transcendence and immanence.
It is on this theory of ›akti that Tantrism is based. Some
Scholars hold that Tantrism is based on the dualistic idea of
›iva and ›akti and this is nothing but the Så≈khya idea of
Puru¶a and Prakæti. But this is not correct. The ›aktisa≈gama
Tantra which deals with ›akti, as no other Tantra does, also
makes the ›akti transcend ›iva; or in other words, makes the
›akti the creator even of ›iva Himself.
Ã¢ Áfl‹ÊÄÿ ◊„U‡ÊÊÁŸ ‚ÎCÔ˜UÿÈà¬ÊŒŸ∑§Ê⁄UáÊÊÃ˜Ô–
•ÊÁŒŸÊÕ¢ ◊ÊŸÁ‚∑¢§ Sfl÷ÃÊ¸⁄¢U ¬˝∑§À¬ÿÃ˜ÔH
ìOh, Mahe‹åni, seeing this (her own figure) she created her
husband Ådinåtha from her mind in order to create the
Universe.î
According to the Hindu Tantras the ›akti descends through
endless creations to all beings who are the manifestations of
the ›akti, that is to say, every being holds within it a divine
spark. Now this theory of ›akti brings infinite possibilities of

cultivating power. The being has within it the power given to
it by the highest ›akti, and is, therefore, known as the J∂våtmå,
while the highest ›akti which is regarded as the fountain-head
of all power is called the Paramåtmå. The two are not different
in quality but the difference lies in the fact that while the J∂våtmå
is finite, the Parå ›akti is infinite. The teaching of the Tantra
is that in the regular course of evolution the J∂våtmå can attain
the state of infinite when it becomes united with the Parå ›akti
and be merged in her. This is called the highest state or
emancipation. According to Hindu Tantras this can be attained
by certain methods and well laid out procedure which are known
only to the experts of the science.
In Buddhist Tantras also, the same idea prevails but here
the nomenclature is different. The place of ›akti is taken in the
Buddhist Tantras by ›µunya which is the embodiment of ›µunya,
Vij¤åna and Mahåsukha from which everything Springs and to
which everything returns. The J∂våtmå is here designated as
Bodhisattva or one whose mind is bent upon obtaining Bodhi
or final beatitude. In obtaining emancipation the Bodhisattva has
to submit himself to a strict discipline and a variety of psychic
exercises, which gradually lead him on the way to final
liberation. The Buddhist Tantras also conceive the highest ›µunya
in the form of a deity called Nairatma to whose embrace as
if the Bodhisattva jumps, and even as salt melts in water the
Bodhisattva and Nairatma join together or get merged in each
other and be a part and parcel of the highest ›µunya. This shows
that the duality of the Bodhisattva and Nairatma is only apparent
and not real, and this duality disappears the moment the highest
knowledge of ›µunya is realized.
Under the circumstances I am fully convinced that the
Tantras are nothing but sciences which show the methods and
processes by which psychic power can be developed. The aim
of these processes, of course, as has been said already, is the

attainment of emancipation, but all are not able to attain to this
height in one birth, but their labours are awarded during the
course of psychic exercises by their developing certain special
powers which are called Siddhis. These Siddhis are superhuman
powers which can be exercised by one who has attained them
but by no other human being. The Yogasµutra of Pata¤jali
recognizes eight Siddhis, such as atomization, levitation, etc.,
while later works enumerate something like thirty-four Siddhis.
It is possible for one to obtain a few or many among these
Siddhis by following the procedures and methods advocated in
the different schools of the Hindu and Buddhist Tantras. Indeed,
the contention of the Tantra is that whatever is possible of
achievement by developing the physical resources of the world,
can be achieved by developing the psychic resources of one
single individual. For instance, we cure diseases by medicines,
but a Siddha will do it by a mere glance at the patient, or a
touch or by incantations from a distance, or some such simple
process. Nay more, he can transfer the life of a lower animal
to a body where the life is extinct. Again, we cannot see
anything beyond a certain range, but a Siddha can at any time
visualize distant objects and give a correct account of them; he
can hear conversations at distant parts of the world by the
projections of his mind. The above are some of the powers
obtained by a Siddha after he had undergone psychic processes
with success.
The body to the Tantric is the representative of the universe,
and he claims that whatever is found in the macrocosm the
counterpart of the same is to be found in the human microcosm.
By developing psychic powers the difference between the two
becomes gradually lessened until they are merged in complete
identity. The powers that are found in the macrocosm are found
to exist in a dormant or latent form in the microcosm. The
ancient Yog∂s discovered ways and means to arouse this latent

power in the human system, and showed ways of developing
powers so as to astonish the world.
Yoga and Ha¢hayoga are the principal means by which
psychic power can be developed. The Ha¢hayoga purifies the
body and helps the worshipper to arouse the KuƒŒalin∂ power,
while Yoga with its eight subdivisions assists him in obtaining
the Siddhis, which ultimately lead to salvation. The Yoga in its
highest form produces a condition similar to deep sleep or
Su¶upti when between the J∂våtmå and the Parå ›akti a
communion takes place; and by this communion the J∂våtmå
is able to draw forth energy from the inexhaustible storehouse
of energy, and become powerful himself. As the Parå ›akti
is the fountain spring of all power, it is no wonder that the
J∂våtmå should draw power from her, provided that he knows
the natural laws by which it can be so drawn. To cut the matter
short, we may say on the analogy of a modern invention that
the Parå ›akti in this case functions as a giant radio transmitter
while the individual Yog∂ works as a receiving station.
This instance of attaining Yogic powers is perfectly in
accordance with natural laws. In the sphere of matter and spirit,
it is the latter that always predominates. The body of a dead
person remains intact with all the sense-organs, muscles and
bones, but something that we cannot see, leaves him. That
something cannot be seen, touched or measured, but so long
as it is there the body is animated and it is able to function
properly. This something is the Spirit, the Åtmå, the Vital Energy
or by whatever other name it may be called. It is superior to
matter of which the body is composed, and this spirit-superiority
has been recognized in India long since the dawn of history.
And as the Indian mind always seeks after the truth or after
that which has some intrinsic value, the ancient savants concentrated
their attention on the spirit more than on matter. In the physical
sphere we find persons solely given to physical exercises and

physical culture develop wonderful powers which others are
unable to obtain. It is possible for a Råmamµurti to break thick
iron-chains, or to keep stationary a motor car in motion, or to
allow an elephant to stand on his chest, but to an ordinary man
these feats will appear superhuman. If such feats can be
displayed by one solely given to physical culture by merely
developing the body which, as we have seen, is much inferior
to the spirit, what infinitely greater powers can be developed
by one who takes to psychic culture!
There is another important process by which power can be
developed. This is by the recitation of Mantras either loudly
or mentally. The modern mind dismisses the whole thing as pure
humbug. But let us see whether we can give any scientific
explanation of this phenomenon. No one will disagree that
words are endowed with power, and the degree of power varies
according as they come from this or that individual. The words
of a sovereign, for instance, compel obedience. When an officer
hears that he is dismissed he feels depressed and when an orator
speaks he can infuriate a mob. Thus we can see that words
have power to make others obey, feel depressed or infuriated,
and words manifest these powers with their utterance. The same
natural law applies to the science of the Mantras. When uttered
they generate certain vibrations which prove either benefic or
malefic, in the same way as a radio transmitter sends out
vibrations which generate the feeling either of pleasure or pain
(when there are loud atmospherics) in the minds of the listeners.
The teachers of the Mantra School after wide experience and
experimentation have discovered certain words called B∂jamantras,
or certain combinations of words such as the Hædayamantra
or Målåmantra, which have definite value for the production
of benefic or malefic results. The results are obtained by
repeating the Mantra upto a certain number, the mind being
fully concentrated on the letters of the Mantra. Våk or speech

has been termed in the Tantric works as Vågvajra or the eternal
Våk which is considered to be indestructible. In fact, some of
the Måtækå Tantras declare that in the beginning of creation
the letters of the alphabet were the first to be created and from
them developed the mobile and immobile creation. Every word
that is uttered, produces some result, good or evil, and the Yog∂
has to be extremely cautious with regard to his speech which
may be productive of evil.
In this paper, I have made an attempt to collect certain
thoughts on the conception of ›akti and the possibilities given
to human beings for developing psychic power, but at the same
time I must point out that the profession of a Tantric is a
Sådhanå which requires persistent efforts of a life-time. It is
something different from a hobby, and requires a strong, pure
and healthy body with a pure and healthy mind. Strange as it
may seem, Yoga and Ha¢hayoga practices are not for puny and
diseased men, for they cannot and should not be the recipients
of the knowledge that is able to bestow mystic powers.
❑❑
Salutations crores of times to the blessed Divine Mother

who is the one Power that sustains the universe. She is the
source of Power manifest in and through the various names
and forms. Salutations again and again to Her who manifests
within our hearts as aspiration, as Sådhanå-›akti and preserves
our Yoga and who ultimately manifests Herself as Pure
Knowledge in our consciousness and illuminates our entire
being.
Hymn to the Divine Mother for
Forgiveness of Transgressions
Ÿ ◊ãòÊ¢ ŸÊ ÿãòÊ¢ ÃŒÁ¬ ø Ÿ ¡ÊŸ SÃÈÁÃ◊„UÊ
Ÿ øÊuÔUÊŸ¢ äÿÊŸ¢ ÃŒÁ¬ ø Ÿ ¡ÊŸ SÃÈÁÃ∑§ÕÊ—–
Ÿ ¡ÊŸ ◊Èº˝ÊSÃ ÃŒÁ¬ ø Ÿ ¡ÊŸ Áfl‹¬Ÿ¢
¬⁄¢U ¡ÊŸ ◊ÊÃSàflŒŸÈ‚⁄UáÊ¢ Ä‹‡Ê„U⁄UáÊ◊˜ÔH 1H
I know, alas! no hymn, no Mantra,
Neither prayer nor meditation;
Not even how to give Thee praise.
The proper ritual of the worship,
The placement of the hands, I know not,
Nor how to make Thee supplication,
But Mother, this at least I know:
Whoever comes to Thee for shelter
Reaches the end of all his woe.
Áflœ⁄UôÊÊŸŸ º˝ÁfláÊÁfl⁄U„UáÊÊ‹‚ÃÿÊ
ÁflœÿÊ‡ÊÄÿàflÊÃ˜Ô Ãfl ø⁄UáÊÿÊÿÊ¸ ëÿÈÁÃ⁄U÷ÍÃ˜Ô–
ÃŒÃàˇÊãÃ√ÿ¢ ¡ŸÁŸ ‚∑§‹ÊhÊÁ⁄UÁáÊ Á‡Êfl
∑È§¬ÈòÊÊ ¡ÊÿÃ ÄflÁøŒÁ¬ ∑È§◊ÊÃÊ Ÿ ÷flÁÃH 2H
Ignorant of the commands of scripture,
Utterly devoid of wealth,
Shiftless, indolent, am I,
Unable to do as I ought to do.
Numerous, therefore, are the offences
I have committed at Thy feet.
Mother! Saviour of all mankind!
Auspicious One! forgive my sins.

A wicked son is sometimes born,
But an unkind mother there cannot be.
¬ÎÁÕ√ÿÊ¢ ¬ÈòÊÊSÃ ¡ŸÁŸ ’„Ufl— ‚ÁãÃ ‚⁄U‹Ê—
¬⁄¢U Ã·Ê¢ ◊äÿ Áfl⁄U‹Ã⁄U‹Ê˘„¢U Ãfl ‚ÈÃ—–
◊ŒËÿÊ˘ÿ¢ àÿÊª— ‚◊ÈÁøÃÁ◊Œ¢ ŸÊ Ãfl Á‡Êfl
Here in this world of Thine, O Mother!
Many are Thy guileless children;
But restless am I among them all,
And so it is nothing very strange
That I should turn myself from Thee.
Yet surely it were impossible
That Thou shouldst ever turn from me:
¡ªã◊ÊÃ◊Ê¸ÃSÃfl ø⁄UáÊ‚flÊ Ÿ ⁄UÁøÃÊ
Ÿ flÊ ŒûÊ¢ ŒÁfl º˝ÁfláÊ◊Á¬ ÷ÍÿSÃfl ◊ÿÊ–
ÃÕÊÁ¬ àfl¢ SŸ„¢U ◊Áÿ ÁŸL§¬◊¢ ÿà¬˝∑È§L§·
Mother of the world! Thou, my own Mother!
Never have I served Thee, never yet
Offered Thee gold or precious gems;
And still Thy love is beyond compare.
¬Á⁄UàÿÄÃÊ ŒflÊ— ÁflÁflœÁflÁœ‚flÊ∑È§‹ÃÿÊ
◊ÿÊ ¬@Ê‡ÊËÃ⁄UÁœ∑§◊¬ŸËÃ ÃÈ flÿÁ‚–
ßŒÊŸË¥ øã◊ÊÃSÃfl ÿÁŒ ∑Î§¬Ê ŸÊÁ¬ ÷ÁflÃÊ
ÁŸ⁄UÊ‹ê’Ê ‹ê’ÊŒ⁄U¡ŸÁŸ ∑¢§ ÿÊÁ◊ ‡Ê⁄UáÊ◊˜ÔH 5H
Hymn to the Divine Mother.......of Transgressions 163
Bewildered by the rules of conduct,

By the injunctions of the scriptures,
I have abandoned, one by one,
The shining gods; and now my life
Has passed beyond the meridian.
Mother, shouldst Thou withhold Thy mercy,
Where, then, shall I fly for shelter,
Weak and helpless as I am?
‡fl¬Ê∑§Ê ¡À¬Ê∑§Ê ÷flÁÃ ◊œÈ¬Ê∑§Ê¬◊Áª⁄UÊ
ÁŸ⁄UÊÃVÔUÊ ⁄UVÔUÊ Áfl„U⁄UÁÃ Áø⁄¢U ∑§ÊÁ≈U∑§Ÿ∑Ò§—–
ÃflÊ¬áÊ¸ ∑§áÊ¸ Áfl‡ÊÁÃ ◊ŸÈfláÊ¸ »§‹Á◊Œ¢
¡Ÿ— ∑§Ê ¡ÊŸËÃ ¡ŸÁŸ ¡¬ŸËÿ¢ ¡¬ÁflœÊÒH 6H
If one who feeds on the flesh of dogs
Can learn to speak with honeyed words,
A beggar gain uncounted wealth
And so live long and fearlessly,
Simply hearing Thy magic nameó
Who can describe what must befall
One who repeats it night and day?
ÁøÃÊ÷S◊Ê‹¬Ê ª⁄U‹◊‡ÊŸ¢ ÁŒÄ¬≈Uœ⁄UÊ
¡≈UÊœÊ⁄UË ∑§á∆U ÷È¡ª¬ÁÃ„UÊ⁄UË ¬‡ÊÈ¬ÁÃ—–
∑§¬Ê‹Ë ÷ÍÃ‡ÊÊ ÷¡ÁÃ ¡ªŒË‡ÊÒ∑§¬ŒflË¥
÷flÊÁŸ àflà¬ÊÁáÊª˝„UáÊ¬Á⁄U¬Ê≈UË»§‹Á◊Œ◊˜ÔH 7H
Only by taking Thee for Spouse,
Did ›iva become the unrivalled Lordó
He who is naked and uncouth,
Besmeared with ash from the funeral pyre;
Whose hair is matted on his head,
About whose neck are venomous snakesó
The Lord of every living thing.
Ÿ ◊ÊˇÊSÿÊ∑§Êæ˜UÔ ˇÊÊ ÷flÁfl÷flflÊÜ¿UÊÁ¬ ø Ÿ ◊
Ÿ ÁflôÊÊŸÊ¬ˇÊÊ ‡ÊÁ‡Ê◊ÈÁπ ‚Èπë¿UÊÁ¬ Ÿ ¬ÈŸ—–
•ÃSàflÊ¢ ‚¢ÿÊø ¡ŸÁŸ ¡ŸŸ¢ ÿÊÃÈ ◊◊ flÒ

◊Î«UÊŸË L§º˝ÊáÊË Á‡Êfl Á‡Êfl ÷flÊŸËÁÃ ¡¬Ã—H 8H
I do not ask of Thee, O Mother!
Riches, good fortune, or salvation;
I seek no happiness, no knowledge.
This is my only prayer to Thee:
That, as the breath of life forsakes me,
Still I may chant Thy holy name.
ŸÊ⁄UÊÁœÃÊÁ‚ ÁflÁœŸÊ ÁflÁflœÊ¬øÊ⁄ÒU—
Á∑¢§ L§ˇÊÁøãÃŸ¬⁄ÒUŸ¸ ∑Î§Ã¢ fløÊÁ÷—–
‡ÿÊ◊ àfl◊fl ÿÁŒ Á∑§@Ÿ ◊ƒÿŸÊÕ
œà‚ ∑Î§¬Ê◊ÈÁøÃ◊ê’ ¬⁄¢U ÃflÒflH 9H
Mother, I have not worshipped Thee
With proper rituals and the prescribed
Ingredients of sacrifice.
Many are my sinful deeds!
Day and night I have spent myself
In idle talk, forgetting Thee.
O Divine Mother, if Thou canst show
The slightest mercy to one so frail,
It will befit Thy majesty.
•Ê¬à‚È ◊ÇŸ— S◊⁄UáÊ¢ àflŒËÿ¢
∑§⁄UÊÁ◊ ŒÈª¸ ∑§L§áÊÊáÊ¸flÁ‡Ê–
ŸÒÃë¿U∆Uàfl¢ ◊◊ ÷ÊflÿÕÊ—
ˇÊÈœÊÃÎ·ÊÃÊ¸ ¡ŸŸË¥ S◊⁄UÁãÃH 10H
Durgå! Goddess of Mercyís Ocean!
Stricken with grief, to Thee I pray:
Do not believe me insincere;
A child who is seized with thirst or hunger
Thinks of his mother constantly.
¡ªŒê’ ÁflÁøòÊ◊òÊ Á∑¢§ ¬Á⁄U¬ÍáÊÊ¸ ∑§L§áÊÊÁSÃ øã◊Áÿ–
•¬⁄UÊœ¬⁄Uê¬⁄UÊflÎÃ¢ Ÿ Á„U ◊ÊÃÊ ‚◊È¬ˇÊÃ ‚ÈÃ◊˜ÔH 11H
Hymn to the Divine Mother.......of Transgressions 165
Mother of all the universe!

If Thou shouldst show Thy fullest mercy,
Would even that be a cause for wonder?
A mother cannot refuse her son,
Though he has done a million wrongs.
◊à‚◊— ¬ÊÃ∑§Ë ŸÊÁSÃ ¬Ê¬ÉŸË àflà‚◊Ê Ÿ Á„U–
∞fl¢ ôÊÊàflÊ ◊„UÊŒÁfl ÿÕÊÿÊÇÿ¢ ÃÕÊ ∑È§L§H 12H
Nowhere exists, in all the world,
Another sinner equal to me,
Nowhere, a Power like Thyself
For overcoming sinfulness:
O Goddess! keeping this in mind,
Do Thou as it pleases Thee.
❑❑
The Names of Lalitå

Dayåmµurti,
you are the highest mercy,
waylight in the dark;
you who raise us up, again,
each time we fall in the night.
Daityahantr∂, who
are the huntress of evil
in the surreal heart;
Red queen of the labyrinth,
who rides the mystic tiger.
óMountain Path
›akti as Mother
óSri Aurobindo
The one whom we adore as the Mother is the divine
Conscious Force that dominates all existence, one and yet so
many-sided that to follow her movement is impossible even for
the quickest mind and for the freest and most vast intelligence.
The Mother is the consciousness and force of the Supreme and
far above all she creates. But something of her ways can be
seen and felt through her embodiments and the more seizable
because more defined and limited temperament and action of
the goddess forms in whom she consents to be manifest to her
creatures.
There are three ways of being of the Mother of which you
can become aware when you enter into touch of oneness with
the Conscious Force that upholds us and the universe. Transcendent,
the original supreme ›akti, she stands above the worlds and links
the creation to the ever unmanifest mystery of the Supreme.
Universal, the cosmic Mahå‹akti, she creates all these beings
and contains and enters, supports and conducts all these million
processes and forces. Individual, she embodies the power of
these two vaster ways of her existence, makes them living and
near to us and mediates between the human personality and the
divine Nature.
The one original transcendent ›akti, the Mother stands above
all the worlds and bears in her eternal consciousness the
Supreme Divine. Alone, she harbours the absolute Power and
the ineffable Presence; containing or calling the Truths that have
to be manifested, she brings them down from the Mystery in
›akti as Mother 167
which they were hidden into the light of her infinite consciousness
and gives them a form of force in her omnipotent power and
her boundless life and a body in the universe. The Supreme
is manifest in her for ever as the everlasting Saccidånanda,
manifested through her in the worlds as the one and dual
consciousness of ∫‹wara-›akti and the dual principle of Puru¶a-
Prakæti, embodied by her in the Worlds and the Planes and the
Gods and their Energies and figured because of her as all that
is in the known worlds and in unknown others. All is her play
with the Supreme; all is her manifestation of the mysteries of
the Eternal, the miracles of the Infinite. All is she, for all are
parcel and portion of the divine Conscious-Force. Nothing can
be here or elsewhere but what she decides and the Supreme
sanctions; nothing can take shape except what she moved by
the Supreme perceives and forms after casting it into seed in
her creating Ånanda.
The Mahå‹akti, the universal Mother, works out whatever
is transmitted by her transcendent consciousness from the
Supreme and enters into the worlds that she has made; her
presence fills and supports them with the divine spirit and the
divine all-sustaining force and delight without which they could
not exist. That which we call Nature or Prakæti is only her most
outward executive aspect; she marshals and arranges the harmony
of her forces and processes, impels the operations of Nature
and moves among them secret or manifest in all that can be
seen or experienced or put into motion of life. Each of the worlds
is nothing but one play of the Mahå‹akti of that system of worlds
or universe, who is there as the cosmic Soul and Personality
of the transcendent Mother. Each is something that she has seen
in her vision, gathered into her heart of beauty and power and
created in her Ånanda.
But there are many planes of her creation, many steps of
the Divine ›akti. At the summit of this manifestation of which
we are a part there are worlds of infinite existence, consciousness,

force and bliss over which the Mother stands as unveiled eternal
Power. All beings there live and move in an ineffable completeness
and unalterable oneness, because she carries them safe in her
arms for ever. Nearer to us are the worlds of a perfect
supramental creation in which the Mother is the supramental
Mahå‹akti, a Power of divine omniscient Will and omnipotent
Knowledge always apparent in its unfailing works and
spontaneously perfect in every process. There all movements
are the steps of the Truth; there all beings are souls and powers
and bodies of the divine Light; there all experiences are seas
and floods and waves of an intense and absolute Ånanda. But
here where we dwell are the worlds of the ignorance, worlds
of mind and life and body separated in consciousness from their
source, of which this earth is a significant centre and its evolution
a crucial process. This too with all its obscurity and struggle
and imperfection is upheld by the Universal Mother; this too
is impelled and guided to its secret aim by the MahåsΩakti.
The Mother as the Mahå‹akti of this triple world of the
ignorance stands in an intermediate plane between the supramental
Light, the Truth life, the Truth creation which has to be brought
down here and this mounting and descending hierarchy of planes
of consciousness that like a double ladder lapse into the nescience
of Matter and climb back again through the flowering of life and
soul and mind into the infinity of the Spirit. Determining all that
shall be in this universe and in the terrestrial evolution by what
she sees and feels and pours from her, she stands there above the
Gods and all her Powers and Personalities are put out in front of
her for the action and she sends down emanations of them into
these lower worlds to intervene, to govern, to battle and conquer,
to lead and turn their cycles, to direct the total and the individual
lines of their forces. These Emanations are the many divine
forms and personalities in which men have worshipped her
under different names throughout the ages. But also she prepares
and shapes through these Powers and their emanations the minds
and bodies of her Vibhµutis, even as she prepares and shapes
minds and bodies for the Vibhµutis of the ∫‹wara, that she may
manifest in the physical world and in the disguise of the human
consciousness some ray of her power and quality and presence.
All the scenes of the earthplay have been like a drama arranged
and planned and staged by her with the cosmic Gods for her
assistants and herself as a veiled actor.
The Mother not only governs all from above but she
descends into this lesser triple universe. Impersonally, all things
here, even the movements of the ignorance, are herself in veiled
power and her creations in diminished substance, her Nature-
body and Nature-force, and they exist because, moved by the
mysterious fiat of the Supreme to work out something that was
there in the possibilities of the Infinite, she has consented to
the great sacrifice and has put on like a mask the soul and forms
of the Ignorance. But personally too she has stooped to descend
here into the Darkness that she may lead it to the Light, into
the Falsehood and Error that she may convert it to the Truth,
into this Death that she may turn it to godlike Life, into this
world-pain and its obstinate sorrow and suffering that she may
end it in the transforming ecstasy of her sublime Ånanda. In
her deep and great love for her children she has consented to
put on herself the cloak of this obscurity, condescended to bear
the attacks and torturing influences of the powers of the
Darkness and the Falsehood, borne to pass through the portals
of the birth that is a death, taken upon herself the pangs and
sorrows and sufferings of the creation, since it seemed that thus
alone could it be lifted to the Light and Joy and Truth and
eternal Life. This is the great sacrifice called sometimes the
sacrifice of the Puru¶a, but much more deeply the holocaust
of Prakæti, the sacrifice of the Divine Mother.î
Four Aspects of the MotheróFour great Aspects of the

Mother, four of her leading Powers and Personalities have stood
in front in her guidance of this Universe and in her dealings
with the terrestrial play. One is her personality of calm wideness
and comprehending wisdom and tranquil benignity and inexhaustible
compassion and sovereign and surpassing majesty and all-ruling
greatness. Another embodies her power of splendid strength and
irresistible passion, her warrior mood, her overwhelming will,
her impetuous swiftness and world-shaking force. A third is
vivid and sweet and wonderful with her deep secret of beauty
and harmony and fine rhythm, her intricate and subtle opulence,
her compelling attraction and captivating grace. The fourth is
equipped with her close and profound capacity of intimate
knowledge and careful flawless work and quiet and exact
perfection in all things. Wisdom, Strength, Harmony, Perfection
are their several attributes and it is these powers that they bring
with them into the world, manifest in a human disguise in their
Vibhµutis and shall found in the divine degree of their ascension
in those who can open their earthly nature to the direct and
living influence of the Mother. To the four we give the four
great names, Mahe‹war∂, Mahåkål∂, Mahålak¶m∂, Mahåsaraswat∂.
Mahe‹war∂ and Mahåkål∂óImperial Mahe‹war∂ is seated
in the wideness above the thinking mind and will and sublimates
and greatens them into wisdom and largeness or floods with
a splendour beyond them. For she is the mighty and wise One
who opens us to the supramental infinities and the cosmic
vastness, to the grandeur of the supreme Light, to a treasure-
house of miraculous knowledge, to the measureless movement
of the Motherís eternal forces. Tranquil is she and wonderful,
great and calm for ever. Nothing can move her because all
wisdom is in her; nothing is hidden from her that she chooses
to know; she comprehends all things and all beings and their
nature and what moves them and the law of the world and its
times and how all was and is and must be. A strength is in
her that meets everything and masters and none can prevail in
the end against her vast intangible wisdom and high tranquil
power. Equal, patient and unalterable in her will she deals with
men according to their nature and with things and happenings
according to their Force and the truth that is in them. Partiality
she has none, but she follows the decrees of the Supreme and
some she raises up and some she casts down or puts away from
her into the darkness. To the wise she gives a greater and more
luminous wisdom; those that have vision she admits to her
counsels; on the hostile she imposes the consequence of their
hostility; the ignorant and foolish she leads according to their
blindness. In each man she answers and handles the different
elements of his nature according to their need and their urge
and the return they call for, puts on them the required pressure
or leaves them to their cherished liberty to prosper in the ways
of the ignorance or to perish. For she is above all, bound by
nothing, attached to nothing in the universe. Yet has she more
than any other the heart of the universal Mother. For her
compassion is endless and inexhaustible; all are to her eyes her
children and portions of the One, even the Asura and Råk¶asa
and Pi‹åca and those that are revolted and hostile. Even her
rejections are only a postponement, even her punishments are
a grace. But her compassion does not blind her wisdom or turn
her action from the course decreed; for the Truth of things is
her one concern, knowledge her centre of power and to build
our soul and our nature into the divine Truth her mission and
her labour.
Mahåkål∂ is of another nature. Not wideness but height, not
wisdom but force and strength are her peculiar power. There
is in her an overwhelming intensity, a mighty passion of force
to achieve, a divine violence rushing to shatter every limit and
obstacle. All her divinity leaps out in a splendour of tempestuous
action; she is there for swiftness, for the immediately effective

process, the rapid and direct stroke, the frontal assault that carries
everything before it. Terrible is her face to the Asura, dangerous
and ruthless her mood against the haters of the Divine; for she
is the Warrior of the Worlds who never shrinks from the battle.
Intolerant of imperfection, she deals roughly with all in man
that is unwilling and she is severe to all that is obstinately
ignorant and obscure; her wrath is immediate and dire against
treachery and falsehood and malignity, ill-will is smitten at once
by her scourge. Indifference, negligence and sloth in the divine
work she cannot bear and she smites awake at once with sharp
pain, if need be, the untimely slumberer and the loiterer. The
impulses that are swift and straight and frank, the movements
that are unreserved and absolute, the aspiration that mounts in
flame are the motion of Mahåkål∂. Her spirit is tameless, her
vision and will are high and far-reaching like the flight of an
eagle, her feet are rapid on the upward way and her hands are
outstretched to strike and to succour. For she too is the Mother
and her love is as intense as her wrath and she has a deep
and passionate kindness. When she is allowed to intervene in
her strength, then in one moment are broken like things without
consistence the obstacles that immobilise or the enemies that
assail the seeker. If her anger is dreadful to the hostile and the
vehemence of her pressure painful to the weak and timid, she
is loved and worshipped by the great, the strong and the noble;
for they feel that her blows beat what is rebellious in their
material into strength and perfect truth, hammer straight what
is wry and perverse and expel what is impure or defective. But
for her what is done in a day might have taken centuries; without
her Ånanda might be wide and grave or soft and sweet and
beautiful but would lose the flaming joy of its most absolute
intensities. To knowledge she gives a conquering might, brings
to beauty and harmony a high and mounting movement and
imparts to the slow and difficult labour after perfection an

impetus that multiplies the power and shortens the long way.
Nothing can satisfy her that falls short of the supreme ecstasies,
the highest heights, the noblest aims, the largest vistas. Therefore
with her is the victorious force of the Divine and it is by grace
of her fire and passion and speed if the great achievement can
be done now rather than hereafter.
Mahålak¶m∂óWisdom and Force are not the only
manifestations of the supreme Mother; there is a subtler mystery
of her nature and without it Wisdom and Force would be
incomplete things and without it perfection would not be perfect.
Above them is the miracle of eternal beauty, an unseizable secret
of divine harmonies, the compelling magic of an irresistible
universal charm and attraction that draws and holds things and
forces and beings together and obliges them to meet and unite
that a hidden Ånanda may play from behind the veil and make
of them its rhythms and its figures. This is the power of
Mahålak¶m∂ and there is no aspect of the Divine ›akti more
attractive to the heart of embodied beings. Mahe‹war∂ can appear
too calm and great and distant for the littleness of earthly nature
to approach or contain her, Mahåkål∂ too swift and formidable
for its weakness to bear; but all turn with joy and longing to
Mahålak¶m∂. For she throws the spell of the intoxicating
sweetness of the Divine: to be close to her is a profound
happiness and to feel her within the heart is to make existence
a rapture and a marvel; grace and charm and tenderness flow
out from her like light from the sun and wherever she fixes
her wonderful gaze or lets fall the loveliness of her smile, the
soul is seized and made captive and plunged into the depths
of an unfathomable bliss. Magnetic is the touch of her hands
and their occult and delicate influence refines mind and life and
body and where she presses her feet course miraculous streams
of an entrancing Ånanda.
And yet it is not easy to meet the demand of this enchanting

Power or to keep her presence. Harmony and beauty of the
mind and soul, harmony and beauty of the thoughts and feelings,
harmony and beauty in every outward act and movement,
harmony and beauty of the life and surroundings, this is the
demand of Mahålak¶m∂. Where there is affinity to the rhythms
of the secret world-bliss and response to the call of the All-
beautiful and concord and unity and the glad flow of many lives
turned towards the Divine, in that atmosphere she consents to
abide. But all that is ugly and mean and base, all that is poor
and sordid and squalid, all that is brutal and coarse repels her
advent. Where love and beauty are not or are reluctant to be
born, she does not come; where they are mixed and disfigured
with baser things, she turns soon to depart or cares little to pour
her riches. If she finds herself in menís hearts surrounded with
selfishness and hatred and jealousy and malignance and envy
and strife, if treachery and greed and ingratitude are mixed in
the sacred chalice, if grossness of passion and unrefined desire
degrade devotion, in such hearts the gracious and beautiful
Goddess will not linger. A divine disgust seizes upon her and
she withdraws, for she is not one who insists or strives; or,
veiling her face, she waits for this bitter and poisonous devilís
stuff to be rejected and disappear before she will found anew
her happy influence. Ascetic bareness and harshness are not
pleasing to her nor the suppression of the heartís deeper
emotions and the rigid repression of the soulís and the lifeís
parts of beauty. For it is through love and beauty that she lays
on men the yoke of the Divine. Life is turned in her supreme
creations into a rich work of celestial art and all existence into
a poem of sacred delight; the worldís riches are brought together
and concerted for a supreme order and even the simplest and
commonest things are made wonderful by her intuition of unity
and the breath of her spirit. Admitted to the heart she lifts
wisdom to pinnacles of wonder and reveals to it the mystic

secrets of the ecstasy that surpasses all knowledge, meets
devotion with the passionate attraction of the Divine, teaches
to strength and force the rhythm that keeps the might of their
acts harmonious and in measure and casts on perfection the
charm that makes it endure for ever.
Mahåsaraswat∂óMahåsaraswat∂ is the Motherís Power of
Work and her spirit of perfection and order. The youngest of
the Four, she is the most skilful in executive faculty and the
nearest to physical Nature. Mahe‹war∂ lays down the large lines
of the world-forces, Mahåkål∂ drives their energy and impetus,
Mahålak¶m∂ discovers their rhythms and measures, but
Mahåsaraswat∂ presides over their detail of organization and
execution, relation of parts and effective combination of forces
and unfailing exactitude of result and fulfilment. The science
and craft and technique of things are Mahåsaraswat∂ís province.
Always she holds in her nature and can give to those whom
she has chosen the intimate and precise knowledge, the subtlety
and patience, the accuracy of intuitive mind and conscious hand
and discerning eye of the perfect worker. This Power is the
strong, the tireless, the careful and efficient builder, organiser,
administrator, technician, artisan and classifier of the worlds.
When she takes up the transformation and new-building of the
nature, her action is laborious and minute and often seems to
our impatience slow and interminable, but it is persistent, integral
and flawless. For the will in her works is scrupulous, unsleeping,
indefatigable; leaning over us she notes and touches every little
detail, finds out every minute defect, gap, twist or incompleteness,
considers and weighs accurately all that has been done and all
that remains still to be done hereafter. Nothing is too small or
apparently trivial for her attention; nothing however impalpable
or disguised or latent can escape her. Moulding and remoulding
she labours each part till it has attained its true form, is put
in its exact place in the whole and fulfils its precise purpose.
In her constant and diligent arrangement and rearrangement of
things her eye is on all needs at once and the way to meet
them and her intuition knows what is to be chosen and what
rejected and successfully determines the right instrument, the
right time, the right conditions and the right process. Carelessness
and negligence and indolence she abhors; all scamped and hasty
and shuffling work, all clumsiness and a peu pres and misfire,
all false adaptation and misuse of instruments and faculties and
leaving of things undone or half done is offensive and foreign
to her temper. When her work is finished, nothing has been
forgotten, no part has been misplaced or omitted or left in a
faulty condition; all is solid, accurate, complete, admirable.
Nothing short of a perfect perfection satisfies her and she is
ready to face an eternity of toil if that is needed for the fullness
of her creation. Therefore of all the Motherís powers she is the
most long-suffering with man and his thousand imperfections.
Kind, smiling, close and helpful, not easily turned away or
discouraged, insistent even after repeated failure, her hand
sustains our every step on condition that we are single in our
will and straightforward and sincere; for a double mind she will
not tolerate and her revealing irony is merciless to drama and
histrionics and self-deceit and pretence. A mother to our wants,
a friend in our difficulties, a persistent and tranquil counsellor
and mentor, chasing away with her radiant smile the clouds of
gloom and fretfulness and depression, reminding always of the
ever-present help, pointing to the eternal sunshine, she is firm,
quiet and persevering in the deep and continuous urge that drives
us towards the integrality of the higher nature. All the work
of the other Powers leans on her for its completeness; for she
assures the material foundation, elaborates the stuff of detail and
erects and rivets the armour of the structure.
❑❑
Adoration of the Divine Mother
óGuru Govind Singh
Bowing to Thee, O Terrible of Teeth, O Mother Eternal,
Master of the Yoga of Yogas, O Mother, God-Unionís Yoker!
Rider on the Furies of the lion, and Killer of the foes of the
war-field.
O ›åradå, the bearer of V∂ƒå, Imparter of the knowledge of
Brahman.
O Lightning and Flaming Fire, of Thee ever hymn all the Vedas
Never is Thy mystery unmasked by the Seer-kings, the Gods
and the Demons.
Thou art All-perfect in Yoga, Thou art the Wielder of war-
sword.
Thou, the Vester of Victory, Thou the Destroyer of Devils.
Mother, Thou livest mid water, on land, on the hills and the
mountains.
Manifest Thou art, unblemished in the worldís and lifeís all
changes.
Thou art the Blazer of the wicked, Caretaker of all the created.
Thou art the trees and the flowers, and Thou the Grower of
Gardens.
Thou, the Preserver of Universe, Thou art the Light of the
World-scape.
Thou art the Heaven and Earth, Ineffable, veiled from the vision.
Bowings to Thee, O Durgå, Bhavån∂, O Goddess of Light-
Flame.
Umbrella Thou over Thee arching, O Changeless and Earliest
Godhead,
Thee all Ascetics of Thought, through day and night ever

remember.
Thou art indeed who diffusest the Splendour of Time and the
Timeless.
Thrones with Thee Victory, ever of the present, the past and
the future.
O Ocean of endless Compassion, this the one prayer of Thy
servant:
Everywhere spread the devotion, ennobling love of the Brahman!
O Lightning Awake and Awakener, Embodied Figure of Blazes.
Thou art abroad or immanent, matchless, wondrous and
worldwide.
Throughout and over the world may be voiced the Path of the
Pure Ones.
Wake up the Dharma of the Hindus and all afflictions be held
out.
May I repeat but the Name of Hari-Hara, the One, the Immortal,
Lending to the mortals the touch of the Infiniteís Joy in a
moment.
O Thine be salutations, O Lore of the Vedas, O Sacrifice-
figured,
Thine be salutations, glorious and perfect, Chief of the Rulers.
Thou art the Mother-creator of the World, all endless and
timeless,
Thou art the Furnisher of Food; for all, the Caretaker and
Protector.
Thou art the Power of the Godhead, Pronouncer and the Word
of the Veda.
Thou the Upholder of Dharma, the Doer the Cause and the
Pure One.
By Thee is the world created, by Thee is commanded to vanish.
Thou art the manyness spreading Thou mayíst in a moment
abolish.
Adoration of the Divine Mother 179
ëTriumph be ours!í is my begging; O bestow on us this boon

and blessing:
The evil-doers and demons entirely in a moment be vanquished!
Away from the power of all vision, Durgå, the Builder of World-
Life!
Linging my all unto breezes, my clinging is but to Thy shelter.
Tis Thou who figured as Kæ¶ƒa, killed Ka≈sa caught by the
hair locks;
Holding Cåƒµura the wrestler, Thou flung him away to the
Death-world.
Thou hast O, down all the ages, the game of the cosmos created!
None has shattered its shroudings, and none has its mystery
ravished.
Durgå, the eight-armed, Thou art! Bhavån∂, forevermore deathless,
Showering over the universe, measures of goodness, compassion!
Thou art the sword, the arrow, the scimitar Thou and the dagger!
Thou art the bearer of conch-shell, the lotus, the cudgel, the
discus!
Forever the viewless creatrix! Figure of the wonders of ›iva!
Thou art the strewer of stirrings, O Goddess, O Durgå, the
Matchless.
Queen of the moments eternal, O Body and Form of the Pure
One.
Thou art the Science of the Yoga, Thou art the Word of the
Brahman,
Thou art almighty, the Mother, Thou art all Nature, Bhavån∂.
Thy Light of a Nature Supernal fills all the bodies and vessels.
Free of all falsity, the great Lord, Hari, by Thee is remembered,
By Thee art the demons and devils seized and subjected and
bonfired.
Then shall the spiritís burning appease, of Thy servitor Gobind,
When are imprisoned the foemen, vanquished and seized and
all sworded.
O Thou the Fulfiller of longings, O leader and guide of the

world-move!
Deeming me utterly Thine, O come now anon to my succour.
Blast and abolish for ever, Asuras and devilish sinners!
óTranslated by Har Krishan Singh
❑❑
O Divine Mother, ever blissful as Thou art,

Do not deprive Thy worthless child of bliss!
My mind knows nothing but Thy Lotus feet
The king of Death scowls at me terribly,
Tell me, Mother what shall I say to him?
ìO Divine 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 unsmittenly desires, untainted by selfish endsóa 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 Måyå, that I may never be attached to the
world, to woman and gold, conferred up by Thy inscrutable
Måyå! 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.î
óThe Gospel of Sri Ramakrishna
›r∂ Vidyå
óSwami Padmanabhananda
›r∂ Vidyå enjoins the worship of Parå‹akti as Mother of
the Universe. She is the Supreme Cause from which the entire
universe has emanated and she is also its Supreme Sustainer.
Mother Parå‹akti in her boundless compassion blesses her
devotees with Bhukti (prosperity) and Mukti (liberation) both.
We find in many of the ancient scriptures like Kenopani¶ad,
Bhavanopani¶ad and Tripuropani¶ad, how Mother Parå‹akti
showers her divine grace upon Her devotees and blesses them
with Supreme Knowledge. Similarly, we find in Mahåbhårata
how Bhagavån ›r∂ Kæ¶ƒa advised Arjuna to propitiate Goddess
Durgå before the start of the Mahåbhårata war and pray for
Her blessings so that he may defeat his opponents, the Kauravas.
Arjuna accordingly made the following significant prayer to
Mother:
flŒüÊÈÁÃ ◊„UÊ¬Èáÿ ’˝rÊÔáÿ ¡ÊÃflŒÁ‚–
*** *** ***
àfl¢ ’˝rÊÔÁfllÊ ÁfllÊŸÊ¢ ◊„UÊÁŸº˝Ê ø ŒÁ„UŸÊ◊˜Ô–
*** *** ***
‚ÊÁflòÊË flŒ◊ÊÃÊ ø ÃÕÊ flŒÊãÃ ©UëÿÃH
SÃÈÃÊÁ‚ àfl¢ ◊„UÊŒflË Áfl‡ÊÈhŸÊãÃ⁄UÊà◊ŸÊ–
¡ÿÊ ÷flÃÈ ◊ ÁŸàÿ¢ àflà¬˝‚ÊŒÊŒ˜Ô ⁄UáÊÊÁ¡⁄UH
(Mahåbhårata, Bh∂¶ma Parva 23.10ó13)
ìThou art the Vedas, the ›rutis, absolute virtue, protector
of the pious seekers, the ceremonial sacrificial fire. Thou art
the supreme knowledge and the sublime peace experienced
during sleep by all living beings. Thou art Såvitr∂, Gåyatr∂ and
Parabrahma. I pray unto Thee, O Mother, with all purity and
devotion. With Thy Grace, may victory attend on me in the
battle.î
One among the many names of Mother ›akti is “´§Ãê÷⁄UÊ”ó
R
§ tambharå, Mahar¶i Pata¤jali, in the Samådhi-Pada of Yogasµutra
declares “´§Ãê÷⁄UÊ ÃòÊ ¬˝ôÊÊ”, that is, the ultimate experience of
Samådhi is preceded by the individualís absorption in the
universe, the subtlest aspect of the Divine Mother (§Rtambharå),
which pervades everything as Existence and Bliss. Worship of
the Divine Mother thus bestows peace and bliss on the seeker.
In our tradition, Upåsanå of the Divine Mother is introduced
at the tender age between 7 to 11 years through Upanayana
Sa≈skåra wherein the child is initiated into Gåyatr∂ Mantra.
The parents have to inspire the child to perform Trikåla
Sandhyå, Japa of the Mantra and meditation on Mother Gåyatr∂.
Prior to chanting the Gayatr∂ Mantra, there is an invocatory
prayer seeking the blessings of Mother Divine to help and guide
us in Her worship and meditation. The prayer is:
•ÊÿÊÃÈ fl⁄UŒÊ ŒflË •ˇÊ⁄¢U ’˝rÊÔ ‚¢Á◊Ã◊˜Ô–
ªÊÿòÊË ¿UãŒ‚Ê¢ ◊ÊÃÊ ßŒ¢ ’˝rÊÔ ¡È·Sfl Ÿ—H
ìMay the Divine Mother Gåyatr∂, who bestows on us, Her
children, all that we need, enlighten us with the Supreme
Knowledge, the Imperishable, which is spoken of in the Vedas.
May Gåyatr∂, the Mother of all metres, impart to us the
knowledge of Brahman.î
•Ê¡Ê˘Á‚ ‚„UÊ˘Á‚ ’‹◊Á‚ ÷˝Ê¡Ê˘Á‚
ŒflÊŸÊ¢ œÊ◊ŸÊ◊ÊÁ‚ Áfl‡fl◊Á‚ Áfl‡flÊÿÈ—
‚fl¸◊Á‚ ‚flÊ¸ÿÈ— •Á÷÷Í⁄UÊ¥
ªÊÿòÊË¥ •ÊflÊ„UÿÊÁ◊ ‚ÊÁflòÊË¥ •ÊflÊ„UÿÊÁ◊
‚⁄USflÃË¥ •ÊflÊ„UÿÊÁ◊H
ìO Gåyatr∂, Thou art the vital power, patience, strength and
›r∂ Vidyå 183
splendour; Thou art all the Devas, and their Source; Thou art
the universe, the Time; Thou art the All-pervading Conqueror
of all; Thou art the PraƒavaóO≈; I invoke Thee, O Gåyatr∂;
and Thee, O Såvitr∂; and Thee, O Saraswat∂ in my heart
chamber.î
›akti worship is therefore universal and imparted to spiritual
seekers at the very beginning of the spiritual life. Although the
Upani¶ads and other spiritual scriptures speak about different
Upåsanås, and they vary in the outer mode of practice, they
are essentially one. Bhagavån ›a∆karåcårya, in his work
Prapa¤ca-Såra, says:
ÃŒÊ ÃÊ¢ ÃÊ⁄UÁ◊àÿÊ„ÈU⁄UÊ◊Êà◊ÁÃ ’„ÈUüÊÈÃÊ—–
ÃÊ◊fl ‡ÊÁÄ¢Ã ’˝ÈflÃ „U⁄U⁄UÊà◊ÁÃ øÊ¬⁄UH
(II. 55)
The Supreme Reality is called by the wise as O≈, Hr∂m,
›akti, Hari, etc. The ëUpåsanåí of the Supreme Being progressively
leads the seeker to the Goal of lifeóGod-realisation or Self-
realisation.î
May the Divine Mother bestow on all seekers Her benevolent
Grace and help them to reach their cherished Goal!
❑❑
Kål∂óthe Mother
óSwami Vivekananda
The stars are blotted out,
The clouds are covering clouds,
It is darkness vibrant, sonant.
In the roaring, whirling wind
Are the souls of a million lunatics
Just loose from the prison-house,
Wrenching trees by the roots,
Sweeping all from the path.
The sea has joined the fray,
And swirls up mountain-waves,
To reach the pitchy sky.
The flash of lurid light
Reveals on every side
A thousand, thousand shades
Of Death begrimed and blackó
Scattering plagues and sorrows,
Dancing mad with joy,
Come, Mother, come!
For Terror is Thy name,
Death is in Thy breath,
And every shaking step
Destroys a world for eíer.
Thou ëTimeí, the All-destroyer!
Come, O Mother, come!
Who dares misery love,
And hug the form of Death,
Dance in Destructionís dance,
To him the Mother comes.
❑❑
Five Divine ›aktis in G∂tå
Five ›aktis of God are stated in G∂tå. Such asó
(1) Mµula PrakætióAt the time of deluge (Mahå Pralaya)
all beings, merge in this Mµula Prakæti:
‚fl¸÷ÍÃÊÁŸ ∑§ÊÒãÃÿ ¬˝∑Î§®Ã ÿÊÁãÃ ◊ÊÁ◊∑§Ê◊˜–
∑§À¬ˇÊÿ ¬È⁄USÃÊÁŸ ∑§À¬ÊŒÊÒ Áfl‚Î¡Êêÿ„U◊˜H
(G∂tå IX.7)
At the beginning of creation taking hold of this very
primordial Prakæti God projects again and again this whole
multitude of beings helpless under the sway of their own
natureó“¬˝∑Î§®Ã SflÊ◊flCÔUèÿ” G∂tå (IX.8). This very Prakæti brings
forth the whole creation under supervision of God. This very
root matter has been described as the mother the womb of all
creatures in which God is said to be the seed giving Fatheró
G∂tå (XIV. 3-4).
(2) Divine Sentient ›aktióWhenever God incarnates, He
incarnates with the help of this divine sentient ›akti. Through
this very ›akti God plays lovely sports which afford bliss to
His own devotees. It is composed of divine sentient attributes.
Hence Godís incarnated body is divine and sentient. This very
divine sentient ›akti as been described by Lord through words
“¬˝∑Î§®Ã SflÊ◊ÁœDÔUÊÿ ‚ê÷flÊÁ◊” (By subordinating My Nature I manifest
Myself).
(3) Yoga-Måyå ›aktióDeluded by this very ›akti common
people disregard God in his human form taking Him as an
ordinary human being. Even Brahmå, the creator of creation
gets deluded by this ›akti. This Yoga-Måyå ›akti has been
described by God as “•Êà◊◊ÊÿÿÊ” G∂tå (IV.6) and “ÿÊª◊ÊÿÊ ‚◊ÊflÎÃ—”
veiled by Yoga-Måyå (divine potency).
(4) Daiv∂ PrakætióHere Deva stands for God. It is called

Divine Nature “ŒÒflË ¬˝∑Î§ÁÃ” because it is Godís own nature. It
consists of divine traits such as compassion, forgiveness, non-
violence etc. Spiritual aspirants evolve towards God through the
help of these very divine endowments “◊„UÊà◊ÊŸSÃÈ ◊Ê¢ ¬ÊÕ¸ ŒÒflË¥
¬˝∑Î§ÁÃ◊ÊÁüÊÃÊ—–” (G∂tå IX.13). This ›akti is called as Divine Nature
or Being a fragment of Godís own self a being is naturally
possessed of these divine traits. But till this being remains turned
away from God, all these virtues do not manifest or say do
not evolve. They remain veiled. When the being turns towards
God then these divine traits develop and naturally manifest
themselves.
(5) Guƒamay∂ MåyåóThis Måyå is constituted of the three
GuƒasóSattva, Rajas and Tamas. However much intimate
relationship a being may have with this Måyå or he may regard
himself as its master or however he may try to extract joy from
it. He will get much deluded. He will come under its sway
and will get entrapped in it. This very Guƒamay∂ Måyå has
been designated as Prakæti (III. 27, 29; XIII. 19, 21, 23, 29,
34; XIV.5). Aparå Prakæti (VII. 4-5), Måyå (XVIII. 61), Daiv∂
Guƒamay∂ Måyå (VII. 14-15) and Avyakta (XIII. 5) in G∂tå.
It takes the form of “•Ê‚È⁄UË” (demoniac), “⁄UÊˇÊ‚Ë” (fiendish) and
“◊ÊÁ„UŸË” (delusive) when one develops acute sense of identification;
sense of mineness and attachment with it (IX. 12).
In reality ›akti of God is only one. It is divine or say it
is the very nature of God. By use of that very ›akti God brings
forth creation of the world and does various other activities and
He plays various sports. That very ›akti is designated in five
names according to its various sports and activities.
(G∂tå Darpaƒa)
❑❑
›aktióthe Power of Universe
óDr. Girish Goyal
›akti is a Hindu religious concept that means feminine power.
Although it is considered feminine in nature, it is usually reserved
as a term used to discuss the power of Hindu goddesses, rather
than human females. ›akti is divine, or sacred feminine power.
The sect of Hinduism that devotes to the goddess is known as
Shaktism, and a member of this sect is called a ›åkta.
Shaktism is not the only sect within Hinduism that acknowledges
the power and importance of the goddess. Other sects such as
Vaishnavism and Shaivism also have a place for ›akti. However,
in these other sects, it is thought of as a complimentary power
to that of the corresponding god. In other words, goddesses are
the consorts of gods, and thus their power is important as a
compliment to the male power, V∂rya.
To someone who devotes to Vi¶ƒu, or ›iva, ›akti is ability,
life force, creative and procreative power. V∂rya, the power of
the male god, is authority, energy that tames, directs, constructs,
and gives purpose to the ›akti. However, for a ›åkta, the ›akti
of the goddess may take a more important role outside of its
association with the male force. Within Shaktism, it is the true
power behind the male god, an abstract and all-pervasive power.
The semantic difference here is subtle. Perhaps the easiest way
to distinguish Shaktism is to say that it devotes to the goddess and
her ›akti above all else. This concept is more appropriately called
Ådi ›akti, or the ultimate ›akti. It is not just feminine divine power,
but the ultimate feminine power behind all creation.
When we talk about the goddess and her ›akti, there are
a few things which require elaboration. In the first place, this

goddess can generally be considered Mahå Dev∂, or the great
goddess. ›akti is, of course, also a power held by and associated
with the many manifestations of Mahå Dev∂, such as Durgå,
Kål∂, Pårvat∂, Saraswat∂, Lak¶m∂ and so on.
The concept should be understood as part of a threefold
power, the threefold nature of the goddess. ›akti, again, is divine
power and creative energy. It works in tandem with Måyå and
Prakæti. Måyå is illusion, the illusory power of the goddess.
›åkta theology sees this as a positive, creatively potent illusory
power, rather than a crafty, deceptive power. Prakæti is nature,
or the material manifestation of Måyå and ›akti. Prakæti is both
the body of the goddess, and all other material forms, as these
are part of her body.
In addition to the concepts of ›akti, Måyå and Prakæti, a
fourth concept comes into play in terms of the nature and
function of a goddess. This fourth concept is L∂lå or divine play.
The purpose of L∂lå is to bring pleasure through play. The four
aspects of the goddess work together in the following way: The
goddess creates (›akti) all the material forms (Prakæti as the
goddess herself) with the illusion that these forms have an
existence apart from her (Måyå) for the purpose of her own
divine pleasure (L∂lå).
Forms of ›akti Worshipped during Navaråtrisó
Durgå Dev∂: Durgatinå‹in∂ means one who eliminates all
sufferings so Durgå Dev∂ protects us from evil and also removes
miseries. The ten arms of Durgå Må represent the 10 directions
of Sanåtana Dharma nine formsó
1. ›ailaputr∂ : She is depicted on a bull and carrying a
trident she is the embodiment of the powers of Mahe‹wara,
Brahmå and ›r∂ Hari, also she is called by various names like
Sat∂, Hemavat∂, Pårvat∂, Bhavån∂ etc. ›ailaputr∂ itself means
daughter of the mountains.
›aktióthe Power of Universe 189
2. Brahmacåriƒ∂: Brahmacåriƒ∂ translates to one who

performs severe austerities she is portrayed with KamaƒŒala in
one hand and Japa Målå in another hand, she is the one who
enlightens us about the power of Durgå Må. Peace and
happiness is bestowed upon all her devotees.
3. Candraghaƒ¢å: Candra=half moon Ghaƒ¢å means bell..so
she is one who has the bell shaped halfmoon on the head, she
is depicted sitting on a lion, having 3 eyes and holding various
weapons for combat...she is the symbol of bravery and she is
worshipped for peace and tranquillity in life.
4. Kµu¶måƒŒå: Kµu means little, §Sm means warm, A∆Œå
means egg, here it refers to the cosmic egg. She is believed
to be the creator of the universe and creation itself began only
with the light from her spreading in all directions.
5. Skanda-Måtå: Skanda also known as lord Kårtikeya is
the commander of the entire Devatå army. She lead the
demigods in the great battle against the Asuras. Skanda-Måtå
means the mother of Lord Skanda. She is worshipped on the
5th night with Båla Murugan sitting on her lap for boons.
6. Kåtyåyin∂: Once upon a time, there was a great sage
called Kåta, who had a son named Kåtya. Kåta was very famous
and renowned in the lineage of saints. He underwent long
austerities and penance in order to receive the grace of the
Mother Goddess. He wished to have a daughter in the form
of a goddess. According to his wish and desire the Mother
Goddess granted his request. Kåtyåyan∂ was born to Kåta as
an Avatåra of Durgå.
7. Kålaråtri: She is also called ›ubha≈kar∂ or one who
always does good. She is depicted in a very fearful form and
is portrayed on a donkey she is black like goddess Kål∂ and
she holds sparkling sword in her right hand to combat all evil
so her protection assures us from freedom from fear.
8. Mahågaur∂: From her worship all sins of present, past
and future get washed away instantly! It is believed that her

body had turned dark due to the severe penances she performed
in the Himålayas then when Lord ›iva cleansed it with Ganges
then her body turned white she grants boons to all her devotees.
9. Siddhidåtr∂: She is worshipped by all Siddhas, Mahåyog∂s
and others. She has great healing powers. Once Bhagavån ›iva
worshipped her and was blessed with all supernatural powers
from her blessing only Lord ›iva acquired the Ardhanår∂‹wara
form.
›akti-Force for Womenó
The intricate dynamics of power and gender has grown to
become an increasingly important topic within the realm of
present day academia and justifiably so. Though representing
half of the human race, womenís voices, needs and inner
psyches have, traditionally, been relegated to a place of
unimportance in the history of the Western world. Throughout
the history of European civilization, the nature of the feminine
was misunderstood, neglected and, in some cases, practically
demonized. Consequently, for millennia women have been
deprived of the powerópolitical, economic, spiritual, even
sexualówhich men so take for granted. Recognizing the
imperative need to correct this historic imbalance, many modern
Feminist leaders attempted to devise an ideological framework
through which they felt that the roots of this imbalance could
be properly understood. Additionally, there have been many
attempts to wrest control over the primary mechanisms of power,
specifically in the political and economic sectors. As a result,
what were at one time conceived as the exclusive domains of
the male gender have now begun to open up to women. In
the modern West, power is no longer equated with the
testosterone laden half of the human race. The question,
however, is should this have ever been the view of Western
civilization?
For while it may have been the tradition in the West to

naturally equate power with the masculine, this is not at all a
universally held outlook. One world-view which offers us a
fresh and radically different approach to the issue of power and
the feminine is found in the philosophy and culture of Hinduismó
and specifically in the concept of ›akti. Within the metaphysical
framework of ›akti, we discover the concept of the feminine
as being the very manifestation of power itself.
The Sanskrit word ›akti can be translated as meaning ëpowerí
or ëenergyí. It is derived from the Parasmaipada verb root ë›akí
which means ìto be ableî, ìto doî, ìto act.î This power is
witnessed in all the various phenomena of life. It is the force
responsible for the growth of vegetation, animals and human
beings. It is what is responsible for the movement of all things.
The planets revolve around the sun as a result of ›akti. It is ›akti
that makes the winds blow and the oceans churn. ›akti is
manifest as the very affective ability of all the forces of nature.
She is the heat of fire, the brilliance of the sun, the very life force
of all living beings. In human beings, she is seen as the power
of intelligence (Buddhi), compassion (Dayå) and divine love
(Bhakti), among her many other functions. It is the power of
›akti that ì.....keeps the gods in their position, makes a man virile
or makes a sage of a man.î Without the presence of ›akti, all
creation would be rendered impotent.
Most significantly, ›akti is an exclusively feminine principle.
›akti is synonymous with the great Dev∂, or the Great Goddess
of Hinduism. As such, she is omnipresent in Hindu society via
her many forms. She is propitiated by all segments of Hindu
society, especially by women. According to Klaus Klostermaier,
ì.....childless women implore her to conceive. In times of
epidemics, it is the goddess who is implored to grant health
and reliefî. ›akti has always been a living force throughout the
long history of Hinduism.
Hinduismís respect for ›akti is not limited to the religionís

literary heritage. The various schools of Indian philosophy (§SaŒ-
Dar‹anas) also took this principle quite seriously. The M∂må≈sakas,
for example, held that ›akti was no less than the inherent power
of all things. The Naiyåyika logicians attempted to explain ›akti
in terms of being the function or property of any cause. For
the Vedånta school, ›akti was ì.....conceived as the activity of
a cause revealing itself in the shape of an effectî (Dev. 1987).
Of all the various schools of Indian philosophy, however, the
school most influential in helping to formulate a theory of ›akti
was the Så≈khya school.
Så≈khya teaches the dualistic doctrine of Prakæti/Puru¶a.
According to this theory there are two radically distinct principles
at play during the creation of the cosmos: matter (Prakæti) and
spirit (Puru¶a). Prakæti is the primordial matter which is present
before the cosmos becomes manifest. It is as a direct result of
the devolution of this original material substance that the
universe, with all its diversity of names and forms comes into
being. Prakæti is seen as being ì.....the power of nature, both
animate and inanimate. As such, nature is seen as dynamic
energy.î Prakæti is originally passive, immobile and pure
potentiality by nature. It is only as a direct result of her contact
with the kinetic Puru¶a that she unfolds into the variegatedness
we see before us. Sudh∂ra Guptå explains this process of
devolution from the perspective of a ›åkta, or a worshipper of
Dev∂, the Great Goddess.
The universe with all its diversity and multiplicity remains
equated in the divine volition as conception before manifestation.
It is manifested in the course of basic evolution, started under
the influence of the creative volition of the Divine Mother. The
Universal Mother in Her Absolute Self admits of no mutability,
change or division.
Thus, ›akti is seen as being antecedent to Prakæti, with ›akti
being the instrumental cause, in the form of the Dev∂, or the

Great Goddess, and Prakæti serving as the material cause.
The idea of Prakæti/Puru¶a is seen mirrored in another
closely allied concept: that of the Divine Consort. According to
Hindu teachings, ›akti, energy, cannot exist in a vacuum. If there
is an energy, it must be someoneís energy. Almost every god
(Deva) of the Hindu pantheon has a feminine companion, a
consort, a goddess. This is an idea which is an indispensable
element of every major sect of Hinduism. Vi¶ƒu, for example,
has the goddess ›r∂ (Lak¶m∂) as his eternal companion. ›iva is
accompanied by Pårvat∂, Brahmå by Saraswat∂, Kæ¶ƒa by Rådhå.
These goddess-consorts are said to personify nothing less than
the essential energy of the god. In the words of Ernest Payneó
The energy of Vi¶ƒu and ›iva was personified as a goddess
and identified with Prakæti, the primary source of the universe.
The connubial relations between Dev∂ and her husband were
held to typify the mystical union of the eternal principles, matter
and spirit, which produces the world (Payne, 1933).
The relationship that is enjoyed between the gods and
goddesses in Hinduism is one of the wielder of power
(›aktimån, the masculine principle) and the power itself (›akti,
the feminine). Each is meaningless without the existence of the
other. While the possessor of power is the guiding force as to
the powerís direction and purpose, it is the power itself which
provides the ability to perform any task. To use a crude example,
we might say that the Deva is the computer while the Dev∂
is the electricity that makes the computerís functioning possible.
›aktimån is the principle that gives guidance and direction to
power. ›akti is the vital life-giving force of the god, as well
as the personification of his particular power. As ›r∂vatsa
Goswåm∂ explains this concept:
On the transcendental plane this functional duality implies
the split of the Absolute into power or potency (›akti), the
subjective component, and the possessor of power (›aktimån),

the objective one. On the phenomenal plane too there exists
such a duality.
Together, the Deva and Dev∂, the god and goddess of
Hinduism, are able and the ability, respectively. Moreover, this
concept is not relegated solely to the realm of the Divine.
The Healing Power of ›aktió
›akti, the intrinsic grace of the Divine Mother Goddess,
holds the supreme power of spiritual, psychosomatic and bodily
well-being. Connecting to ›akti we can unravel all the energies
of healingóboth for healing ourselves and healing others.
Drawing from the sacred source of the universal ›akti, one can
move beyond the limitations of all outer therapies, medications
and even psychoanalysis. The force and benevolence of the
Goddess in her manifestations as Bhµu Dev∂ or Mother Earth,
and Mahå Prakæti or Great Nature, allow us to restore our health
and rejuvenate through the flow of divine grace.
Mother Earth and Mother Nature carry the ›akti essence
of all healing. Everything in the universe possesses its own
special healing power or ›akti. Ayurvedic medicine teaches us
how to recognize, understand and work with these different
healing ›aktis in its various therapies. The Hindu yogic approach
manifests a healing power through its sacred sciences of Dev∂
Tantra, Bhaktiyoga, Ayurveda, Vedic Astrology, Mantra J¤åna,
Vedånta and Yogåsana. To embrace the healing power of ›akti
we must understand and inculcate the principles of our ancient
§R¶i culture.
Våyu MaƒŒala Atmosphere in Vedic thought Holds Pranic
›aktió
The atmosphere forms the dominant realm of the Earthís
Pråƒa, the global vital force through which the planetary
organism functions. The term ëatmoí in atmosphere derives from
the Greek term for breath that relates to the Sanskrit term Åtmå,
which is not merely the breath but the spirit as well. The forces
of the atmosphereówhat is called the sphere of the winds or
Våyu MaƒŒala in Vedic thoughtóare responsible for the
weather and seasonal changes that drive the movement of all
life on the planet. The atmosphere is the sacred breath of the
planet, which grants life to all creatures.
Being in sync with the rhythmic waves of the Våyu MaƒŒala
and sacred Våyu Yantra, patterns formed through the Pranic
atmospheric forces grace us with vitality. The rapid fluctuations
of the atmospheric forces and their subsequent weather patterns
are the primary factors in the outer world for health and well-
being. Our ability to adjust to their daily and seasonal rhythms
determines whether we resist or succumb to psychosomatic
disorders, ailments or diseases starting with the common cold
and extending to collective epidemics and plagues.
The forces of the atmosphere hold the ›akti of the universal
Pråƒa. The ecosystem or flora and fauna convey the powers
of heat and cold, dampness and dryness, wind and sunlight,
making their mark upon nature, our physical being and its
energies. Atmospheric forces shape the outer environment, to
which our inner environment or bodily state must harmonize
itself in order to maintain balance. Each one of us can be said
to be a manifestation of the atmosphere, incarnate as an
individual being, which exists as the breath or Pråƒa within
us. Living creatures are atmospheric forms that move along the
planetís surface like the winds. In addition, we have our own
ëinner atmosphereí, which manifests our emotional and energy
sphere. How we fine tune our emotions and mindset to its
intrinsic nature, is essential to our psychological well-being. ›iva
is the great Lord of Pråƒa and the Dev∂ or Goddess is the grace
which directs its flow. The divine L∂lå of ›iva and ›akti as
a manifestation of cosmic dynamism reside behind the play of
our own Pråƒa or life force. Being in sync with Mother Nature
helps us live in this flow of benevolence. The lightning in the

atmosphere reflects the vibrant ›akti or life force of the Earth,
holding the solar energy in the clouds, which begets the rain
that nourishes all living creatures. The atmosphere is the great
sphere of ›akti on Earth with its dramatic storms and shifting
clouds that move swiftly on a daily or even hourly basis. Without
the dynamic flow of air through the atmosphere, life would not
be possible even for a moment.
The Tantras and the Concept of KuƒŒalin∂ ›aktió
ìVedånta is necessary because neither reasoning nor books
can show us God. He is only to be realized by superconscious
perception, and Vedånta teaches us how to attain thatîóSwåm∂
Vivekånanda. The same quote may be fully applied to the
Tantras also. For, in recent years, in his arduous and special
Sådhanås, ›r∂ Råmakæ¶ƒa has had demonstrated the truth of all
the sixty-four Tantras.
Tantras are the ancient scriptures, which were meant to spread
the light of knowledge of our True Self and bring the humanity
out of ignorance. They are also known as Ågamas-revelations.
They trace their origin from the Vedas and the Upani¶ads,
and in fact do not deviate from the teachings contained in them.
Like Vedånta, the Tantra has its own followers in the true spirit
of inquiry and realization of the cosmic unity and power of the
Self. Unfortunately, Tantras were tainted with such practices
as ëerotic mysticismí and ëblack magicí. Be that as it may, it
is to be understood that the Tantras in their original and pure
forms are as sacred and life invigorating as Vedånta teachings
derived from the ancient Indian philosophical thought.
The authorship of the Tantras is credited to Lord ›iva who
is believed to have granted this knowledge to his Poweróthe
›akti-Pårvat∂. She, in turn, made them available to the mankind;
Macchindranåtha and Gorakhanåtha were the earliest Gurus/
Teachers of this branch of knowledge. It is well known that Lord
Buddha was also familiar with the Tantras, and in Tibet there
developed a special branch of Tibetan Tantra tradition. Thus, it
can be safely believed that the Tantras are ancient to Buddhism;
in fact, some references about the Tantras are related to the earliest
Vedaóthe §Rgveda, thereby putting them as old as 7000 years.
Original Tantras are divided into three main groups according
to the deity chosen for worship. Thus, related to Vi¶ƒu, ›iva
and ›akti came into existence Vai¶ƒava, ›aiva and ›åkta
Ågamas respectively. However, today, when we talk of Tantras,
we mostly mean ›åktaórelated to ›akti-Tantras. Further, the
Tantras are divided into three parts, viz.,ó
1. Sådhanåóspiritual practices, rituals and worship.
2. Siddhisóattainment of special powers through such
practices, and
3. The philosophical base of the Tantras.
The basic philosophical teachings of the Tantras do not
much differ from the other currents of ancient Indian thought.
They are non-dual in their essence, but in place of Atman or
Brahman of Vedånta, the Tantras accept combine of ›iva and
›akti as the unifying Principle of Absolute Truth. There is an
essential unity in diversity, and identity of the individual soul
with this ›iva-›akti Principle.
While in Vedånta, ›a∆kara mentions power of Brahman as
Måyå, and takes it to be real and unreal in the last analysis,
in the Tantras ›akti is called creative power, God the Mother.
In Her womb are the seeds of all future creation, and in fact
›iva, the Absolute, is helpless without this Power. The universe
and the creation, therefore, are the attributes or manifestations
of this ›akti. Thus, Tantras come closer to philosophy of
qualified monism, as expounded by Råmånuja, and may find
some problem with Advaita or absolute monism of ›a∆kara.
However, one point must be made clear; this ›akti or God
the Mother is not distinct from ›iva, the Absolute. Like sun
and its rays, like fire and its power to burn, like coiled snake
and snake in motion these two are inseparable. While ›iva is
Knowledge-Existence-Bliss Absolute, the ›akti is the manifestation
of the principle at immanent plane as the reality of the whole
universe, both sentient and insentient. In the Upani¶ads this is
illustrated as the female spider and her web; the spider weaves
her thread out of herself and then lives upon it. God the Mother
is both contained and the container!
It is the inexplicable desire for the variety of life with name
and form that produces the universe. The philosophical question,
which ›a∆kara on one hand and the rest on the other debated,
was about the validity or possibility of such a desire to arise
in Brahman, the Absolute! How can Absolute Consciousness
(the single and the only Reality/Existence/One without the
second), which is without attribute or qualities, and is limitless,
formless, and infinite desire anything to limit Itself! So says
›a∆kara.
But Tantras take slightly different view interpreting the same
scriptural injunctions from a different angle. They maintain that
in an attempt to transcend the individual consciousness, the J∂va
or individual soul encounters a stage/state where there remain
two realities only; one that of the Sådhaka and the other of
his/her chosen Ideal. The universe is filled with these two
entities, which on the final lap/state merge into one Truth, which
no one can ever describe. This question can never be resolved
till one elevates oneself to the higher plane of consciousness,
where the limited ego is transcended, and human.
❑❑
Durgå is the Supreme Mother
óOm Prakash Dubey
The ›akti philosophy is as old as the Vedas. The Dev∂ Sµukta
in the §Rgveda is the real source of the ›akti doctrine. The Dev∂
is not only the principle of auspiciousness, the principle of
creation, the principle of cosmic energy, but is also the principle
of divine knowledge. The glory of the Dev∂ is most elaborately
sung in the ›åkta Ågamas and Tantras and in the Dev∂
Bhågavatam also.
In the Ågamas, ›iva is the supreme unchanging eternal
consciousness, and ›akti is His kinetic power. Universe is power
and it is a manifestation of Dev∂ís glory. This is the affirmation
of the ›akti doctrine. ›akti being the power of God, ›åkta is
one who possesses ›akti. In the Tantras, there is most practical
way for the realisation of the highest truth besides attaining
Siddhis and tremendous powers.
›akti in the form of Durgå is the Supreme Mother of all
mothers. In fact mother Durgåís worship is the worship of God
as Divine. As a child is more comfortable with the mother so
is the Sådhaka with Divine Mother. Everything is her manifestation
Durgå, Kål∂, Bhavån∂, Ambå, Ambikå, Jagadambå, Ga∆gå,
Umå, CaƒŒ∂, Lalitå, Gaur∂, KuƒŒalin∂, Råje‹war∂, Tripurasundar∂
etc., are all her forms.
Durgå is, perhaps, the most widely worshipped aspect of
›akti. An entire Puråƒa, the Dev∂ Bhågavatam, has been
dedicated to her. Another work, more well known than the Dev∂
Bhågavatam, but containing practically the same material in a
concise form, is the Dev∂-Måhåtmyam. It is also known as
Durgå-Sapta‹at∂, and forms a part of another well known

Puråƒa, the MårkaƒŒeyapuråƒa. This work is so highly venerated
that every verse of it is considered to be a Mantra of the Dev∂
and its repetition is believed to confer whatever boons the votary
prays for.
Literally ëDurgåí means one who is difficult to approach
or difficult to know. Being the personification of the totality
of the powers of the gods, she is naturally difficult to approach
or to know. However, being the Mother of the universe, she
is the personification of tender love, when supplicated.
Out of the several aspects of ›akti put forward by this work,
Yoganidrå (meditation-sleep) comes first. She is the power of
sleep, taking recourse to which, Lord Vi¶ƒu rests between two
cycles of creation. She is praised as responsible for the creation,
sustenance and withdrawal of the universe. She is the mysterious
power, the very personification of knowledge, wisdom and
memory. She is pleasant and beautiful. At the same time she
is terrible also. This combination of the opposite qualities is
possible only for her. She is described as wielding several
weapons like the bow, arrow, sword, discus and trident. The
gods could not enjoy their freedom for long. Very soon, they
were overpowered by the demons ›umbha and Ni‹umbha. So
they had to run to the Himålayas and supplicate the Dev∂. This
hymn, well known as the ëAparåjitåstotraí, praises her as the
ëunconqueredí. Her immanence in all the living beings is the
main theme of this hymn. The powers and activities of all beings
are manifestations of only her power. In response to this prayer,
she manifested herself as Kau‹ik∂ Durgå, emanating from the
body of Pårvat∂, who herself became Kål∂ the dark one, after
this manifestation.
The unparallel beauty of Durgå attracted the attention of
›umbha and Ni‹umbha who sent proposals of marriage through
a serf. Unfortunately for them, in a moment of ëweakness and
Durgå is the Supreme Mother 201
foolishnessí she had vowed to marry only him who would

vanquish her in battle. All attempts at forcibly dragging her away
ended in disaster for the demons. Heads rolled, the intervention
of giants like Dhµumralocana, CaƒŒa-MuƒŒa and Raktab∂ja not
withstanding. Kål∂, the fierce black goddess who emerged from
the Dev∂ís forehead, beheaded CaƒŒa and MuƒŒa and thus won
the name CåmuƒŒå for herself. Only the battle with Raktab∂ja
was long drawn needing some special efforts by the Dev∂ since
he had the mysterious power to multiply himself through the
drops of blood spilled in the battle. It was Kål∂ who managed
to spread her extensive tongue and drink away all the blood
gushing out of Raktab∂ja, thus preventing the emergence of more
demons and enabling Durgå to exterminate him. The rest was
easy. Ni‹umbha was easily put to death after a mockery of fight.
Laughing derisively, the Dev∂ withdrew all her emanations and
manifestations into herself, showing that she was always the One
without a second. In the ensuing battle, ›umbha, the lord of
demons, was easily killed, thus ridding the worlds of a great
terror.
This is followed by another piece of prayer, an enchanting
poetical hymn, which is as simple as it is elegant, known as
the ëNåråyaƒ∂ Stutií it starts with fervent appeal to the Mother
by the grateful gods to be benign and gracious. The hymn
describes her as the mistress and the mother of the whole
creation. She is physical universe. She is the mysterious power
of Vi¶ƒu, the original cause, as also the power that deludes
beings. It is only by pleasing her that one can hope to
get spiritual emancipation. All arts and sciences are her
manifestations. She is residing as the intellect in the human
beings. She is the all-devouring time. She is the very personification
of all that is good and auspicious. She is ever engaged in
protecting her children.
The Dev∂ as depicted has three major manifestations:
Mahåkål∂, Mahålak¶m∂ and Mahåsaraswat∂. These aspects should

not be confused with the Pauråƒika deities, Pårvat∂, Lak¶m∂ and
Saraswat∂. They are actually the three major manifestations of
the One Supreme Power Mahe‹war∂, according to the three
GuƒasóTamas, Rajas and Sattva.
Mahåkål∂ is the personification of Måyå, the mysterious
power of Lord Vi¶ƒu. Unless she is pleased and voluntarily
withdraws, the Lord in us will not awake and destroy the powers
of evil which are trying to destroy us.
Mahålak¶m∂, the second, the Råjasika aspect of the Dev∂
is described as red in colour like the coral. Being born out of
the combined wraths and powers of all the gods, she is the
personification not only of the powers but also of the will to
fight the evil forces. That is why she is shown as red in colour,
the colour of blood, the colour of war. It is she who destroyed
Mahi¶åsura. At the subjective level, Mahi¶åsura stands for
ignorance and stubborn egoism. Its subjugation and conquest
are possible only when the Sådhaka pools all this energies
together and fights it with a tenacious will. Since God helps
him who helps himself, the intervention of the divine power
in his favour is always there.
Mahåsaraswat∂ is the third deity representing the Såttvika
aspect of the Dev∂. She is bright like the autumn moon. It is
she who manifests out of the physical sheath of Pårvat∂ and
hence known as Kau‹ik∂ Durgå. She is the very personification
of physical perfection and beauty. She is the power of work,
order and organization. Lower states of ignorance and egoism
as typified by demons should be destroyed by sudden bursts
of energy. More crafty states which result in endless multiplication
of desiresóthat is what Raktab∂ja signifiesóshould be tactfully
handled by going to the root, by suppressing them as soon as
they arise.
Aspects of Durgå mentioned in the Puråƒas and Ågamas
Durgå is the Supreme Mother 203
are legion. For instance, ›ailaputr∂, Kåtyåyan∂, Vanadurgå,

Vindhyavåsin∂, Jayadurgå and so on. They are greater interest
in iconography and to the supplicants who can get different types
of desires fulfilled by worshipping the different aspects.
Images of Durgå can have four or eight or ten or eighteen
or even twenty hands. The eyes are usually three. The hair is
dressed up as a crown. She is gorgeously dressed with red cloth
and several ornaments. Among the objects held in hand, the
more common ones areóconch, discus, trident, bow, arrow,
sword, dagger, shield, rosary, wine cup and bell. She may be
shown as standing on a lotus or riding a lion. Lion, the royal
beast, her mount, represents the best in animal creation. It can
also represent the greed for food, and hence the greed for other
objects of enjoyment which inevitably leads to lust. To become
divine one should keep oneís animal instincts under complete
control. This seems to be the lesson we can draw from the
picture of the rider of lion.
❑❑
›r∂ Kæ¶ƒa is the Puru¶a; Rådhåóthe divine consort of

Kæ¶ƒa is His ›akti; the Primal Power. The two are Puru¶a
and Prakæti. What is the meaning of Yugala Mµurti the
conjoined images of Rådhå and Kæ¶ƒa. It is that Puru¶a and
Prakæti are not different; there is no difference between them.
Puru¶a cannot exist without Prakæti and Prakæti cannot exist
without Puru¶a. If you mention the one, the other is
understood. It is like Fire and its power to burn.
›akti Worship: Evolution of the Concept
of CåmuƒŒå in the Puråƒas
óDr. Ratna Sharma
The doctrine of ›akti finds an elaborate exposition in the
Puråƒas and the Upa-Puråƒas. These texts are very rich in content
and provide us with valuable material for an accurate analysis of
›aktivåda. The popular myths and legends in the Puråƒas portray
the socio-religious order of the contemporary society and have
effected a silent revolution in the religious ideas and practices of
the people and form the basis of popular Hinduism.
The worship of Mother Goddess had gained great prominence
in the vast extent of the Puranic literature. With the rise in the
temple building activities, she was now placed with her consort
or even independently in the temples. She was somehow being
associated with one or the other member of the Hindu Triad
with greater power and prominence. She was called Mahå‹akti
i.e., ›akti of the Brahma, hence, she too, acquired the Supreme
status.
Her worship is prevalent in two forms viz., the dynamic
or ferocious and benign or beneficent form. In the benign form
she is differently called Bhavån∂, Vijayå, Dev∂, Umå, Gaur∂ etc.,
and is beautiful with human-like pleasant appearance, whereas
in her dynamic aspect she is described as a very ferocious
goddess having a terrific countenance. In this form, she is
popularly called Sat∂, Kapålin∂, Kål∂, CåmuƒŒå, though later on,
all her forms, in course of time, became fused into a single
goddess, as consort of ›iva, Rudra who himself is the personification
of the Tåmasika Guƒas.
›akti Worship: Evolution of the..........in the Puråƒas 205
Among all the emanations of Ambikå, two became very

popular in the sculptural representations. One was Mahi¶amardin∂
Durgå and the other was CåmuƒŒå. The severe countenance
of CåmuƒŒå is the most dire and terrific one. She is worshipped
as one of the Saptamåtækås or as one of the 64 Yogin∂s.
However, we have numerous examples of her being dealt with,
independently. In the lexicons such as the ›abdakalpadruma
we read that CåmuƒŒå is associated with the killing of the
demons CaƒŒa and MuƒŒa. In the Hindu Dharma Ko‹a,
CåmuƒŒå is referred to as one of the names of the wife of Lord
›iva (Rudra) and holds a prestigious position in religious
practices. She can be seen to the left of ›iva in the Ardhanår∂‹vara
form.
In the Puranic literature, we get a very vivid picture of the
origin of this goddess. The MårkaƒŒeya Puråƒa which is held
as one of the early Puråƒas and was edited in the present form
in the Gupta period or perhaps sometimes later, consists of one
complete book containing thirteen chapters and named Durgå-
Sapta‹at∂ and Dev∂-Måhåtmya. The Dev∂-Måhåtmya is an
elaboration of the concept of the Dev∂ of the Vedic doctrine,
of an all powerful goddess of Supreme transcendence as
propounded in the Åmbriƒ∂ Sµukta and the Dåk¶yåyaƒ∂ Sµukta.
The Sapta‹at∂ speaks of the goddess CaƒŒ∂, who represents a
consolidated idea of the different aspects of the divine truth as
divine power.
The MårkaƒŒeya Puråƒa narrates the origin of this goddess
under different names. She is Yoganidrå, Yogamåyå. She is the
one who induces Vi¶ƒu to sleep. In an episode in the very first
chapter of the Durgå-Sapta‹at∂, she is eulogised and invoked
by Brahmå. When the world was going through the process
of dissolution, it is then that Lord Vi¶ƒu, with the aid of
Yoganidrå was fast asleep. Then out of his ear wax emerged
two dreadful demons, Madhu and Kai¢abha, who were adamant
to kill Brahmå, who was seated on the lotus seat that came
out of the navel of Vi¶ƒu. He invoked the goddess Yoganidrå,
who is the presiding goddess of Tamoguƒa, to awaken the great
Lord so that he might kill these two demons. Then came forth
the goddess from the body of Vi¶ƒu, thus awakening him, who,
later, put an end to the two demons.
This episode of the origin of this ëUnborní goddess is
picturesquely portrayed in a panel in the temple of Tigawa
(M.P.), belonging to the 5th century A.D. This panel shows
the emergence of the goddess from Vi¶ƒu, who lies down at
rest on his snake bed. Here the goddess CåmuƒŒå as Yoganidrå
is shown in a dancing pose. She is represented as ten-armed
deity, and holds a bow, a shield, a MuƒŒa from which blood
is dripping, a Kha¢vå∆ga, a ›µula, a DaƒŒa, skull-cup; the
uppermost hand is on the chin in a typical pose and one hand
is broken. Her bulging eyes and lolling tongue add to her terrific
appearance. Her ematiated figure is adorned with a long
necklace of bones, and KuƒŒalas in ears. The lower tier of this
panel shows Lord Vi¶ƒu lying on his ›e¶a ›aiyyå, with a lotus
coming out of his navel on which Brahmå is seated.
In the second chapter of the Durgå-Sapta‹at∂ the goddess
once again emerges from the accumulated fury not only of
Vi¶ƒu, ›iva and Brahmå, but also of many other gods of the
Brahmanic pantheon. This episode of the MårkaƒŒeya Puråƒa
continued to be a source of inspiration for the sculptors as is
proved by the icons of the later centuries. The Supreme Goddess
was once again invoked by the gods, for her assistance against
the demons ›umbha and Ni‹umbha who had become notoriously
powerful and had ousted the gods from their possessions.
Thereupon, goddess Ambikå sprang from the body Ko‹a of
the Supreme goddess Pårvat∂ and assumed a dazzingly beautiful
form and, henceforth, Ambikå, was also known as Kau‹ik∂.
After Kau‹ik∂ had emerged from the Ko‹a of Pårvat∂ the latterís
complexion turned dark and that is why she came to be known

as Kålikå. Therefore, CaƒŒa and MuƒŒa, the two servants of
›umbha and Ni‹umbha reported to their masters about this
beautiful manifestation. ›umbha struck with the beauty of the
goddess, resolved to possess her, and sent emissaries to the
goddess, to persuade her to become his mistress. The goddess,
thus, approached, scoffingly replied that, she would accept only
him as her husband who would be a match for her in strength
and would conquer her in battle. ›umbha, thereupon, ordered
Dhµumralocana, his commander-in-chief to seize the goddess by
force. But he was speedily reduced by her to ashes. On this
CaƒŒa and MuƒŒa were ordered to go and seize the goddess.
The sight of CaƒŒa and MuƒŒa greatly infuriated the
goddess. From her brow contracted by frowns suddenly sprang
forth a goddess Kål∂, black and scowling, withdrawn sword and
lasso, holding a mace (Kha¢vå∆ga), wearing a necklace of skulls,
clothed in a tiger skin, grim with emaciation, mouth hideously
distorted and the tongue protruding out, her eyes were red and
sunken and she started a terrible uproar that filled the quarters.
This grim goddess began to swallow elephants with riders and
all the chariots with horses and occupants. CaƒŒa and MuƒŒa
were quickly worsted. The goddess picked up the heads of
CaƒŒa and MuƒŒa and presented them to her originator, Kau‹ik∂,
who bestowed on her the epithet of CåmuƒŒå in recognition
of her achievementóìThou shalt be known in the world as
CåmuƒŒå.î In another episode presented in the eighth chapter
of the Sapta‹at∂, goddess CåmuƒŒå, helped Ambikå and other
mother goddesses who were the ›aktis of different gods, in
killing the demon Raktab∂ja, as every drop of blood of this
demon (Asura) created a new one as soon as it fell on earth.
Goddess CåmuƒŒå drank all the blood and prevented it from
falling to the ground, thus killing him.
The eleventh chapter of the Sapta‹at∂ further states that she
incarnated in the horrifying form of ëRaktadantikåí and slew

and devoured the demons of the Vipracitti lineage and her teeth
became red like the inside of a pomegranate and she came to
be known as Rakta CåmuƒŒå and Yoge‹var∂. This goddess is
believed to be permeating throughout the movable and immovable
objects of the universe; her worshippers are supposed to attain
this extraordinary power of permeating the whole universe. This
goddess carries in her hands the KhaŒga, Mµusala, Hala and
a Påtra.
The Matsya Puråƒa also equates CåmuƒŒå with Yoge‹var∂
and states that each drop of blood that fell from the body of
Raktab∂ja was drunk by CåmuƒŒå alone. Again in the sixteenth
chapter of the same text, CåmuƒŒå is stated to have killed the
demon Ruru. Lord Rudra addresses her with the epithets of Kål∂,
Karål∂, Kålaråtri and Manojavå. She is an emanation of Raudr∂
who was performing penances on the N∂lagiri mountains. From
the Varåha Puråƒa, we come to know that Yoge‹var∂ sprang
from the mouth of ›iva and assisted the latter against Andhakåsura.
Goddess Yoge‹var∂ and CåmuƒŒå appear to have been born
under similar circumstances, perform similar functions and are
iconographically almost identical. They possess characteristics
which are also to be seen in ë›u¶karevat∂í, an ogress, whom
Vi¶ƒu creates to drink up the blood of Andhakåsura. ›u¶karevat∂,
thus, appears to be no other than goddess Yoge‹var∂ mentioned
in the Varåha Puråƒa. ›u¶karevat∂ is also called Kål∂ and may
as well be equated with CåmuƒŒå, for according to the
MårkaƒŒeya Puråƒa, this goddess CåmuƒŒå is but a subsequent
form of Kål∂.
We get another mythological account in the Varåha Puråƒa
regarding the origin of CåmuƒŒå, referring to her combat with
Ruru, the demon king who pursued the Devas and the latter
tried to secure help from goddess Raudr∂ (Kålaråtri). When she
laughed, goddesses of strange forms, emanated from her mouth.
These were all ferocious, with expansive breasts, holding noose,

goad, trident, bow and arrows. Goddess Kålaråtri struck at Ruru
with her trident and his trunk (Carma) and head (MuƒŒa) got
separated from each other and thus she came to be known as
CåmuƒŒå. Lord Rudra praises her as Kål∂, Karål∂, CåmuƒŒå and
Kålaråtri. Rudra calls her the snatcher of all beings; fierce;
omniscient; auspicious; pure; three-eyed, the great illusion, the
great beginning, benevolent, cause of growth, black-coloured,
one who obliterated all the sins, having a frightening appearance
and a flaming mouth; sharp teeth, sitting in a hundred vehicles,
sitting on the dead and striking terror. The days of A¶¢am∂,
Navam∂ and Caturda‹∂ are auspicious to her and she bestows
boons on her worshippers and those who recite her Stotras.
In the Dev∂ Puråƒa, CåmuƒŒå is conceived primarily as a
war goddess. She is the primordial energy and ›iva herself. She
saved the life of Lord Vi¶ƒu from the wrath of Mahåmuni
Kålågnirudra. She is the creator, preserver and destroyer of the
universe, the universal mother and resides in cremation grounds.
The text praises her by different names as Nåråyaƒ∂, Tårå, ›vetå,
›ivå, Gaur∂, Carcikå, Umå, Ambikå, CåmuƒŒå and Nandå. The
great goddess assumes the form of CåmuƒŒå and becomes the
champion of gods to destroy a demon, named Ruru. Though
she has a black colour and is smeared with vermilion, yet, she
has a radiating beauty.
CåmuƒŒå is referred to as a Måtækå in the Vi¶ƒudharmottara
Puråƒa. She has a red complexion, sits on a Preta, has an
ematiated body, protruding teeth, has ten arms holding a Mµusala,
Cakra, Båƒa, A∆ku‹a, KhaŒga, œhåla, På‹a, Dhanus, DaƒŒa
and Ku¢håra.
In the Kålikå Puråƒa this goddess is said to be four-armed
and is like a blue lotus. In the Agni Puråƒa, CåmuƒŒå has been
described as a skeletal and emaciated figure who is dressed in
a tiger skin and has a skull-cup in her hand. The GaruŒa
Puråƒa, too, describes her as a very terrible goddess who has

fearful eyes, is seated on a corpse, holds a skull-cup, bell,
œamarµu and small bells in her hands, wears an elephant hide
and a necklace of skulls.
From the above discussion we can safely arrive at a
conclusion that these Puråƒas were composed at a phase when
the experimental stage was over and the various concepts had
gradually started assuming a prescribed final form which
determined to a large extent the iconographic features of various
deities and CåmuƒŒå was one of the popular emanations of the
Dev∂, who in later centuries established her own cult in the
Tantric pantheon and was invoked for protection against
challenges of aggression. She has a wandering nature and is
considered as the protectress of all the ten quarters “Œ‡Ê ÁŒ‡ÊÊ
⁄UˇÊìÊÊ◊Èá«UÊ ‡ÊflflÊ„UŸÊ”.
❑❑
Prayer to Mother ›akti

O Mother, make me mad with Thy love!
What need have I of knowledge or reason?
Make me drunk with Thy loveís wine;
O Thou stealest Thy Bhaktaís heart.
Drown me deep in the Sea of Thy love!
Here in this world, this madhouse of Thine,
Some laugh, some weep, some dance for joy!
Jesus, Buddha, Moses, Gaurå∆ga,
All are drunk with the wine of Thy love.
O Mother, when shall I be blessed
By joining their blissful company.
óNarendra
›akti of Prayer
This event relates to a period of about sixteen hundreds years
ago. Saint Skålas¢ikå used to go to meet her brother Saint
Benadicta every year. The whole day she used to talk on
spiritual subjects and in the evening she used to return to her
monastery because it was her principle that she must live at
night in her monastery. Her brother Benadicta also went to his
monastery situated at same hill. Skålas¢ikå was not allowed to
enter Kesini monastery. Therefore her brother Benadicta used
to come one day in a year to meet his sister at same place a
bit far away from Kesini monastery. His sister also used to visit
that place to meet her brother. One year when she went to meet
Saint Benadicta, she felt that it was her last meeting.
Skålas¢ikå requested Saint Benadicta that it was her wish
that she wanted to talk this whole night about God. She had
tears in her eyes and her heart was heavy with feelings of God.
Saint Benadicta told his sister, ìWhat you say is very good
but I am bound to follow my principle therefore it is very
difficult for me to live outside my monastery at night. We have
utilized the whole day in eulogizing, remembering and thinking
of God.î Saint Benadicta intended to move towards his
monastery which was at a distance of five miles from monastery
of Plamberia.
Hearing the firm resolve of her brother, the throat of
Skålas¢ikå was choked with emotion. She started praying to God.
It was the time of sunset. As darkness increased her sadness also
increased. Suddenly the sky was overcast with clouds, lightening
started flashing, wind blew violently and it started raining.
Saint Benadicta smiled and asked his sister what she has
done.
Skålas¢ikå was happy, ìI knocked at your door, but you
did not care for my request I prayed to God. He blessed me
with His grace. Now you will have to stay here.î
ëThe ›akti in Prayer is unfailingí. Benadicta had to stay.
He dwelled upon God the whole night with his sister.
Undoubtedly it was their last meeting.
❑❑
Repeat, O mind, my Mother Durgåís hallowed name!

O Gaur∂! O Nåråyaƒ∂! To Thee I bow
Thou art the day, O Mother! Thou art the dusk and the
night,
As Råma Thou drawest the bow, as Kæ¶ƒa
Thou playest the flute;
As Kål∂ all-terrible, Thou hast silenced ›iva, Thy Lord,
The ten Embodiments of Divine ›akti art Thou,
And Thou the ten Avatåras; this time save me Thou must!
With flowers and bel-leaves did Ya‹odå worship Thee,
And Thou didst bless her by placing Kæ¶ƒa the child
in her arms,
Wherever I chance to live, O Mother in the forest or
grove,
May mind, day and night dwell at Thy Lotus feet.
óSri Ramakrishna
›akti of Faith
Simon invited Jesus Christ for dinner at his home.
A lady entered Simonís house. She caught hold of Jesus
Christís feet. She washed them and started massaging them with
oil. Tears dropped from her eyes. Simon was wonderstruck at
the presence of that lady. Maigadalan was known for her bad
character to everyone even to a child. People hated her.
Simon expected that if Jesus Christ was the emissary of God,
He himself would remove that depraved woman.
Jesus Christ asked Simon, ìHave you to say something to
me.î Tears of Maigadalan were washing the feet of Jesus Christ
with reverence. With these words of Jesus Christ a strange sort
of peace prevailed in the whole of atmosphere.
Simon spoke in a respectful tone, ìPlease do bless her with
mercy.î
Christ related, ìTwo individuals owed debts of fifty and five
hundred pences to a trader. When there was nothing with those
individuals to pay off the debts then the trader freed both the
individuals of their debts. He relieved them. Jesus Christ asked,
ìWho individual will respect him more.î Simon responded,
ìThat individual on whom he showed much mercy will love
him more.î Christ praised Simon, ìYou have replied aright.î
Christ cast his eye on Maigadalan for the first time. Christ
cleared the doubt of Simon by telling him, ìSimon, you are
looking at this lady, I entered your home, you did not wash
my feet, but this holy lady has washed my feet with her tears
and wiped them with her hair. You did not oil my head but
she has massaged my feet with oil. She has relieved me of my
tireness. I tell you with certainty that her sins have been washed
away by her selfless, sacred and reverent service. All her sins
have been pardoned. She has expressed her great love.î
Christ gave assurance to Maigadalan that her sins have been
forgiven. Maigadalan was weeping. Her cascade of repentance
was flowing through her eyes.
Jesus Christ sanctified Maigadalan through his mercy and
told her, ìYour faith that your sins will be washed away through
the service of saints and realized souls has borne fruit. Faith
has a great power. This is the power of Truth. With this faith
one can realize even God.î
❑❑
Bestowal of Boon by Dev∂ Durgå

King Subåhu said, ìO Mother, kingdom on this whole of
the universe and of gods can never be comparable to your
vision. There is nothing in this world greater than Your Vision.
O Devi, I need not seek any boon from You as I have already
been fulfilled with Your Vision. O Mother, my desired boon
is stable and unswerving devotion in You. O Mother! You
abide permanently in Kå‹∂. Kindly always protect Kå‹∂ by
abiding there as embodiment of power named Durgå Dev∂.
O Ambike! As You have safeguarded Sudar‹ana against his
enemies and You have made him immaculate in the same
way always safeguard Varanasi. O Merciful Devi! Stay here
till the city of Kå‹∂ís presence on the earth. Bestow this boon
alone I need not seek any other boon. Fulfil all sorts of desires
and destroy all sorts of inauspiciousness.
Durgåj∂ said, ìO king I will permanently stay in Kå‹∂ for
the protection of all Lokas till the earth subsists.î
›akti of Silence
There is an old story which demonstrates the power of
silence. Tattvaraya composed a Bharani, a kind of poetic
composition in Tamil, in honour of his Guru Swarµupånanda,
and convened an assembly of learned Pundits to hear the work
and assess its value. The Pundits raised the objection that a
Bharani was only composed in honour of great heroes capable
of killing a thousand elephants in battle and that it was not in
order to compare such a work in honour of an ascetic.
Thereupon the author said, ìLet us all go to the ascetic and
we shall have this matter settled there. They went to him and
after they all had taken their seats, the author told the ascetic
the purpose of their visit. The ascetic sat silent and all the others
also remained in Mauna. The whole day passed, the night came
and some more days and nights, and yet all sat there silently,
no thought at all occuring to any of them and nobody thinking
or asking why they had come there. After three or four days
like this, the ascetic moved his mind a bit, and the people
assembled regained their thought activity. They then declared,
ìConquering a thousand elephants is nothing beside this asceticís
power to conquer the rutting elephants of all our egos put
together, so he certainly deserves the Bharani in his honour.
Silence is most powerful. Speech is always less powerful
than silence. The silence of Dak¶iƒåmµurti removed the doubts
of the four sages. Silence is said to be exposition. Silence is
so potent.
❑❑
Durgåóthe Supreme Female Reality
óProf. D. Vaidyanathan
˙ ‚fl¸ øÒÃãÿM§¬Ê¢ •ÊlÊ¢ ÁfllÊ¢ ø œË◊Á„U ’ÈÁh¢ ÿÊ Ÿ— ¬˝øÊŒÿÊÃ˜Ô–
Introductionó
Religion without philosophy is superstition. Philosophy without
religion is mere theory. And nowhere is the combination of these
two so perfect and lasting as in the great religion of Hinduism.
The gods of Hinduism: The holy Trinityó
This is formed of Brahmå, Vi¶ƒu and ›iva alongwith their
consortsóSaraswat∂, Lak¶m∂ and Pårvat∂ respectively. Of these,
Brahmå creates the world, Vi¶ƒu sustains it and ›iva destroys
it; hence the cyclic order of creation, preservation and destruction.
The Guƒasó
Then there are the three GuƒasóSattvaguƒa, Rajoguƒa and
Tamoguƒa; and the three deities of the trinity correspond to these
Guƒas i.e., Vi¶ƒu represents Sattvaóthe power of existence and
preservation; ›iva represents Tamasóthe power of annihilation;
and Brahmå who stands in between, represents Rajas.
›ivaó
He is the third deity of the trinity. He has two aspectsó
the mild and the terrible. He is responsible for the dissolution
of the universe. He has three eyes and four handsóthe upper
ones each with a trident and a drum and the lower ones posing
the Varada and Abhaya Mudrås. On the head is a crown of
matted hair from which flows Ga∆gå. Gaƒe‹a and Kumåra are
his two sons. His ›akti is represented by his consort Pårvat∂.
She is also known as Durgå.
Like her consort, Pårvat∂ too has two aspectsóthe mild and
Durgåóthe Supreme Female Reality 217
the terrible. As Pårvat∂, she represents the mild aspect; and in

this aspect, she is usually shown with ›iva in which form, she
has only two handsóthe right one with a blue lotus and the
left one hanging down the side; and when shown alone, she
has four handsóthe upper two holding red and blue lotuses
and the lower two exhibiting the Varada and Abhaya Mudrås.
›iva the mild is also known as Rudra the terrible; and Pårvat∂
being his consort, she too has her terrible aspects; hence her
name Durgå, the terrible.
The Puråƒas describe her as the sister of Vi¶ƒu (Padmanåbha
Sahodar∂) and in one of the forms of ›ivaóArdhanår∂‹vara,
she forms the left half.
Many Aspects of Pårvat∂ó
According to Durgåsapta‹at∂, when Pårvat∂ in Kau‹ik∂ Durgå
aspect was fighting the demon Raktab∂ja, she manifested herself
into seven formsóthe Saptamåtås and they are the Bråhm∂,
Måhe‹var∂, Kaumår∂, Vai¶ƒav∂, Våråh∂, Nårasi≈h∂ and Indråƒ∂.
As their names indicate, they are the ›aktis of Brahmå, ∫‹vara,
Kumåra, Vi¶ƒu, Varåha, Narasi≈ha and Indra respectively. In this
context, it may be mentioned that Pårvat∂ manifested herself as
Kau‹ik∂ Durgå and who herself became Kål∂ after this manifestation.
Kål∂ó
She is an embodiment of Tamas. She is in the form of a dark
nude woman wearing an apron of human hands and with a
garland of fifty human heads. Her luxuriant hair is completely
dishevelled. She has three eyes and four hands. In the upper
hands, she is holding a freshly severed human head and the sword
used in the carnage; and the lower hands are in the Varada and
Abhaya Mudrås. Her face is red and the tongue protruding.
Lalitåó
This is another aspect of Pårvat∂; also called as Lalitå
Tripurasundar∂. She is more worshipped in South India. Lalitå-
Sahasranåma and Tri‹at∂ are associated with Lalitå; also the
›r∂ Cakraóher emblem in which form only she is worshipped

in most of the Dev∂ temples in the South.
If Durgå and Kål∂ represent the two powerful aspects of
Dev∂ meaning Pårvat∂, Lalitå represents the aspect of beauty;
i.e., as extremely beautiful with a refined form of worshipó
a unique feature indeed.
Lalitå is usually depicted as light red in colour and of
bewitching beauty. She has four hands, the upper ones holding
arrows and a bow of sugarcane and the lower ones the A∆ku‹a
and the På‹a; and in the ›r∂ Cakra, the dot at the centre
represents the combination of ›iva and ›aktió›iva‹akti.
More about Durgåó
Durgå simply means one who is difficult to approach; also
difficult to knowóshe being the personification of the totality
of the powers of the Gods; hence called the Mother of the
universeóthe Supreme Mother. She is also the most widely
worshipped aspect of ›aktióÅdiparå‹akti.
Images of Durgå can have four, eight, eighteen or even
twenty hands. The eyes are usually three. The hair is dressed
up forming a crown. She is gorgeously dressed with red cloth
and bedecked with many ornaments. In her hands are commonly
seen conch, discus, trident, bow, arrow, sword, dagger, shield,
rosary and bell. She is seen standing on a red lotus or riding
a lion; hence her name Si≈havåhin∂.
NoteóPuråƒa Dev∂bhågavatam has been dedicated to her;
and in a concise form is the Dev∂ Måhåtmyam dealing with
the glory of the Mother. It is also known as Durgåsapta‹at∂.
It is formed of thirteen chapters with 700 ›lokas. Of this,
the first ten deal with the fight between Dev∂ and the nine
AsurasóMadhu, Kai¢abha, Mahi¶åsura, ›umbha, Ni‹umbha,
Dhµumralocana, CaƒŒa, MuƒŒa and Raktab∂ja and the last three
deal with the hymn to Nåråyaƒ∂, merits of reading the book
and the conclusion of the story.
After Durgå and before Lalitå, comes Mahi¶åsuramardin∂.
She took shape as a result of the pooling together of the powers

of all gods, who felt oppressed by the demon Mahi¶åsuraó
one of the nine demons. The trinity got much annoyed on
hearing the misdeeds of Mahi¶åsura and the Dev∂ was born out
of their wrath, followed by the wrath of the lesser divinities.
Besides, the exact duplicates of their weapons, they formed her
weapons too. Thus armed and riding on a fierce lion, she fought
with the demon and destroyed him alongwith his vast army.
Likewise, Dev∂ fought with the other eight demons and
everything was over with the first ten chapters of Dev∂
Måhåtmyam. She thus established the fact that she is the
Supreme truth or Supreme Female Reality described in all
scriptural works.
Her other manifestations areóVindhyavåsin∂ (Vindhyåcala-
nivåsin∂) who escaped from the killer hands of Ka≈saóthe great
enemy of Lord Kæ¶ƒa and whose uncle he was; Raktadantå
armed with red teeth, ›atåk¶∂ with one hundred eyes, Durgamå,
Bh∂må and Bhramaråmbå to mention a few other demons. And
because of these exploits, Dev∂ became known as Mahåkål∂,
Mahålak¶m∂ and Mahåsaraswat∂ólooked upon as the three major
manifestations of one Supreme power Måhe‹var∂ and this is
according to the three GuƒasóTamas, Rajas and Sattva respectively.
Mahåkål∂ó
She has ten faces and ten feet. She is deep blue in colour
bedecked with a variety of ornaments; and with ten hands each
one armed with weapons and objects. She is the personification
of Mahå Måyåóthe mysterious power of Lord Vi¶ƒu and who
in this context, creates, sustains and annihilates everything from
the subtlest to the grossest.
Mahålak¶m∂ó
She has eighteen hands, each one armed with a variety of
weapons including discus Sudar‹ana. She is red in colour and
is looked upon as being born out of the combined wrath and
powers of all the gods to fight the evil forces; and it is she
who destroyed Mahi¶åsura (who had been terrorising the three

worlds and made the lives of people so miserable) by cutting
his head off. Soon all the Devas headed by Indra in front came
in a large procession and extolled Nåråyaƒ∂óthe power of Lord
Nåråyaƒa the Supreme being with divine hymns known as
Nåråyaƒ∂ Stuti forming the eleventh chapter of Dev∂ Måhåtmyam.
Mahåsaraswat∂ó
She is bright like the autumn moon. She has eight hands
each holding a weapon and object. It is she who has manifested
out of the forehead of Dev∂; hence known as Kau‹ik∂ Durgå
mentioned earlier; and who herself became Kål∂ the fierce dark
one and who only killed CaƒŒa and MuƒŒa by beheading them;
and hence her name CåmuƒŒe‹var∂; and it is she who also
vanquished the other demonsóRaktab∂ja, Ni‹umbha, ›umbhaó
looked upon as the Lord of the demons.
Some other aspects of Pårvat∂/Durgå Parame‹var∂ó
Annapµurƒe‹var∂, the possessor and giver of food; Aparåjitå
the invincible, Bålå the child always nine years old, Bhadråk¶∂
who destroyed Dak¶aís sacrifice, Bhµutamåtå, the mother of
goblins forming her retinue, CåmuƒŒe‹var∂ósame as Kål∂, Indråk¶∂
whose eyes are similar to Indraís, Kåme‹var∂ the consort of
Kåme‹vara who is ›iva himself, Kåtyåyan∂ the totality of the
powers of the Hindu trinity, Manonman∂óone who lifts the
mind up the highest state of Yoga, ›ivadµut∂, who sent her consort
›iva himself as a messenger to ›umbha and Ni‹umbha, Råjaråje‹var∂
who rules over even the king of kings. She is looked upon as the
highest manifestation of Pårvat∂ and unique by herself; Gåyatr∂,
Såvitr∂ and Sarasvat∂óthe three presiding deities of the famous
Gåyatr∂ Mantra chanted three times a dayómorning before the
sun rises, noon and evening before the sunset respectively; and
these to mention only a few; and I concludeó
‚fl¸◊XÔU‹◊ÊXÔUÀÿ Á‡Êfl ‚flÊ¸Õ¸‚ÊÁœ∑§–
‡Ê⁄Uáÿ òÿê’∑§ ªÊÒÁ⁄U ŸÊ⁄UÊÿÁáÊ Ÿ◊Ê˘SÃÈ ÃH
❑❑
MahåvidyåsóGoddesses of Tantra
óDr. Uma Raman Jha
Tantra means ›åstra. Tantra expounds our knowledge for
getting pleasures and bliss.
ÃãòÿÃ ÁflSÃÊÿ¸Ã ôÊÊŸ◊ŸŸÁÃ ÃãòÊ◊˜–
The devotees of ›åkta Tantra worship Mahåvidyås or
Goddesses. There are ten Mahåvidyåsó
∑§Ê‹Ë ÃÊ⁄UÊ ◊„UÊÁfllÊ ·Ê«U‡ÊË ÷ÈflŸE⁄UË–
÷Ò⁄UflË Á¿UÛÊ◊SÃÊ ø ÁfllÊ œÍ◊ÊflÃË ÃÕÊH
’ª‹Ê Á‚hÁfllÊ ø ◊ÊÃXÔUË ∑§◊‹ÊÁà◊∑§Ê–
Kål∂, Tårå, §SoŒa‹∂, Bhuvane‹var∂, Bhairav∂, Chinnamastå,
Dhµumåvat∂, Bagalå, Måta∆g∂ and Kamalå are the ten Mahåvidyås
in ›åkta Tantra.
›akti or Goddess is the root of existence of the universe.
It is ›akti who is creator, preserver and destroyer of the universe.
Without the knowledge of ›akti liberation is not possible.
‡ÊÁQ§ôÊÊŸ¢ ÁflŸÊ ŒÁfl ◊ÈÁQ§— „UÊSÿÊÿ ∑§À¬Ã–
In the present article a brief description of ten Mahåvidyås
is given for the general readers.
(1) Kål∂ó
For gaining spiritual power ten forms of the great Goddess
are worshipped by the Tåntrikas. They are the manifestations
of Ådyå ›akti. The chief of the ten Mahåvidyås is Kål∂. Mahåkål∂
resides in the heart of Mahåkåla. She is the first and the foremost
Goddess of ›akti cult.
According to Mahånirvåƒa Tantra, Kål∂ is the progenitor of
all objects of the world. She assumes various forms holding various
weapons to destroy the evils of the world. Kål∂ is the consort of
Mahåkåla, the Eternal Time. She represents ›akti, the energy
which is the cause of creation and destruction of the universe.
The image of Kål∂ has a posture indicative of certain movements

like the hands being raised, tongue coming out, etc. She is dark
in colour which indicates that all contradictions of the universe
can merge in her lotus-feet. Her left foot rests on the breast
of ›iva. She resides in the cremation ground where worldly
objects are reduced to ashes. She possesses red teeth in her open
mouth. She grants boon to her devotees. She possesses three
eyes. She wears a garland of severed human hands and heads.
The image of Kål∂ can be considered in the following
Dhyåna Mantraó
ŸË‹Ê¢ Sflë¿UÁŒªê’⁄UÊ¢ ÷ªflÃË¥ ÷Ë◊Ê¢ ∑§⁄UÊ‹Ë¥ Á‡ÊflÊ¢
π«˜Uª¢ ‚ãŒœÃË¥ ¬⁄UÊ¢ ÁòÊŸÿŸÊ¢ üÊË◊Èá«U◊Ê‹Êœ⁄UÊ◊˜–
ÉÊÊ⁄UÊ¢ ŒÈCÔUÁflŸÊÁ‡ÊŸË¥ Á‡Êfl◊„UÊ∑§Ê‹Ë¥ ŸÈ Œ¢CÔ˛UÊÿÈÃÊ¢–
äÿÊÿûÊÊ¢ ¬⁄U◊E⁄UË¥ π‹È ‡ÊflÊM§…UÊ¢ ¡ªmKÊÁ¬ŸË◊˜H
(2) Tåråó
Tårå is the second powerful Goddess having dark blue
complexion. She places her left foot on the breast of ›iva who
lies down like a corpse. She looks terrible. She wears a garland
of trunkless human heads on her neck. She is youthful and
adorned with Pa¤camudrås (five postures). Tårå protects her
devotees when they cry for help in distress. The Dhyåna Mantra
of Tårå is as followsó
ÃÊ⁄UÊ¢ ŒÈ—π„U⁄UÊ¢ ¬⁄UÊ¢ ÷ªflÃË¥ „È¢U∑§Ê⁄U’Ë¡ÊÁà◊∑§Ê¢–
π«˜UªãŒËfl⁄Uπ¬¸⁄UÊ÷ÿ∑§⁄UÊ¢ ŸÊªÒÿÈ¸ÃÊ¢ ‚¢SÃÈÃÊ◊˜–
πflÊZ ÃÊ¢ ŸÈ ‡ÊflÁSÕÃÊ¢ ÷ÿ„U⁄UÊ¢ ÉÊÊ⁄UÊ^ÔU„UÊ‚Ê¢ Á‡ÊflÊ¢
äÿÊÿÁg√ÿÁfl‡ÊÊ‹Á¬XÔU‹¡≈UÊ¢ ÃÊ◊Èª˝ÃÊ⁄UÊ¢ ‡ÊÈ÷Ê◊˜H
Bauddhas also worship Tårå.
(3) §SoŒa‹∂ó
§SoŒa‹∂ is the Goddess as a young and beautiful girl of
sixteen years. She has four hands holding noose, goad, arrow
and bow. She is three-eyed and seated on pedestal comprising
of Brahmå, Vi¶ƒu, Rudra, Indra and Sadå‹iva. Tripura-Sundar∂
MahåvidyåsóGoddesses of Tantra 223
or Bålå Tripura-Sundar∂ is the name of §SoŒa‹∂. Lopåmudrå,

Durvåså and a number of Siddhas have become the devotees
of §SoŒa‹∂. The Dhyåna Mantra of §SoŒa‹∂ is as followsó
ÿÊ ’Ê‹Ê∑¸§‚◊Ê Á‡ÊflÊ ÷ªflÃË ÁŒ√ÿÒpÃÈÁ÷¸— ∑§⁄ÒU—
¬Ê‡ÊÊ÷ËÁÃfl⁄UÊVÔ‰U ‡ÊÊŸ˜ ÁflŒœÃË ŸòÊòÊÿÊjÊÁ‚ÃÊH
ÃÊ¢ ÁfllÊ¢ ‚È÷ªÊ¢ ◊„U‡ÊŒÁÿÃÊ¢ ’Ê‹Ê¢ ¬⁄UÊ◊Áê’∑§Ê¢
ÁŒ√ÿÊ¢ ‹Ê∑§Á„UÃÒÁ·áÊË¥ ‡ÊÈ÷∑§⁄UË¥ üÊË·Ê«U‡ÊË◊ÊüÊÿH
(4) Bhuvane‹var∂ó
Bhuvane‹var∂ is a full grown woman whose complexion is
like the effulgence of the rising sun. She has put on a crescent
on her forehead and a crown on her head. Her breasts are full
with milk for Sådhakas. She is in a smiling mood. She holds
noose and goad in her two hands and in her other two hands
she has boons for her devotees. The Dhyåna Mantra of
Bhuvane‹var∂ is as followsó
‡ÊÁQ¢§ ÃÊ¢ ¬⁄U◊E⁄USÿ ÁŸÁπ‹Ê¢ S◊⁄UÊŸŸÊ¢ ÷ÊSflÃË-
◊ÈljÊŸÈ‚„Ud∑§ÊÁãÃflÁ‹ÃÊ¢ ÁŒ√ÿÊê’⁄UÊ¢ ◊ÊÃ⁄U◊˜–
„U◊ë¿UòÊœ⁄UÊ¢ ‡ÊÈ÷Ê¢ ÷ªflÃË¥ ¬ÿ¸VÔU¬kÊ‚ŸÊ¢
flãŒ˘„¢U ÷ÈflŸE⁄UË¥ ÁòÊŸÿŸÊ¢ ‡Êfl¸Sÿ ¡ÊÿÊ¢ ¬⁄UÊ◊˜H
(5) Chinnamaståó
Chinnamastå is a Goddess whose head is beheaded. She
shines as tens of millions of suns together. She is a young lady
with heaving and rising breasts. Her mouth is big with the
tongue emitting out and the blood gushing forth from her throat.
Her hairs are dishevelled and decorated with beautiful flowers.
She holds a cutting tool in her right hand. Her left leg is placed
a little behind. Her right leg is in front. She has a garland in
her neck having trunkless human heads. She remains in a
standing posture of Rati and Kåma engaged in sexual embrace.
She has two attendantsóœåkin∂ and Varƒin∂ standing on both
sides who are drinking blood coming out of the neck of the
Goddess. œåkin∂ and Varƒin∂ are sixteen years old and naked.
The Dhyåna Mantra of Chinnamastå is as followsó
ÁŒÇflSòÊÊ ¬⁄U◊E⁄UË ÁòÊŸÿŸÊ π«˜Uª ÿÈQ§Ê Á‡ÊflÊ
ÿÊ ŒflË Sfl∑§’ãœ‡ÊÊÁáÊÃ‚ÈœÊœÊ⁄UÊ¢ Á¬’ãÃË ◊ÈŒÊ–
ŸÊªÊ’hÁ‡Ê⁄UÊ◊ÁáÊÌfl‹‚ÁÃ äÿÿÊ ‚ŒÊ ÿÊ ‚È⁄ÒU—
‡ÊÁQ¢§ ÃÊ¢ Á„U ¬⁄UÊà¬⁄UÊ¢ ÷ªflÃË¥ üÊËÁ¿UÛÊ◊SÃÊ¢ ÷¡H
(6) Bhairav∂ó
Bhairav∂ is wearing a garland of trunkless human heads. She
wears a red silken cloth. Her complexion is red. She has high
and round breasts. She holds rosary of beads and a book in
two hands and in her other two hands she keeps boons for her
devotees. She has a crescent on her forehead. Her three eyes
are like three red lotuses. She has a bright smile on her lips.
Bhairav∂ is a powerful deity of Tåntrika Sådhakas.
The Dhyåna Mantra of Bhairav∂ is as followsó
ŒflË¥ ÷ÊŸÈ‚„Ud∑§ÊÁãÃflÁ‹ÃÊ¢ ÁfllÊ¢ ¬⁄UÊ¢ ‡ÊVÔU⁄UË¥
SfláÊ¸ë¿UòÊÁfl÷ÍÁ·ÃÊ¢ ÁòÊŸÿŸÊ¢ ¬kÊŸŸÊ¢ ‚ÈÁS◊ÃÊ◊˜–
⁄UQ§ÊÁ‹#¬ÿÊœ⁄UÊ¢ ‚È◊È∑È§≈UÊ¢ œÎàflÊ Á‡Ê⁄UÊ◊ÊÁ‹∑§Ê¢
◊Ê‹Ê¬ÈSÃ∑§œÊÁ⁄UáÊË¥ ÷fl¡ÿÊ¢ üÊË÷Ò⁄UflË◊ÊüÊÿH
(7) Dhµumåvat∂ó
Dhµumåvat∂ is an ugly form of Mahå‹akti. She is a tall
woman with a big nose, having pale complexion, rough looks
depicting her angry mood. She is hungry and thirsty. She is
dressed as a widow with dirty clothes and disorderly colourless
hairs. She has no teeth. She rides a chariot over which sits a
crow. She holds a fan in one hand and the other hand is raised
to bless. Dhµumåvat∂ removes evils of the devotees. Dhyåna
Mantra of Dhµumåvat∂ is as followsó
ŒÈª¸êÿÊ ◊Á‹ŸÊê’⁄UÊ Á„U ÁflœflÊ ŒËÉÊÊ¸¬⁄UÊ ø@‹Ê
ÿÊ ∑§Ê∑§äfl¡ÿÈQ§flÊ„UŸ⁄UÕ ˇÊÈàˇÊÊ◊∑§á∆UÊ ÁSÕÃÊ–
ÿÊ M§ˇÊÊ Áfl⁄U‹Ám¡Ê ÷ªflÃË ‡ÊÍ¬¸áÊ ÿÈQ§Ê∑§⁄U–
‡ÊQ§Ê¢ ÃÊ¢ ¬˝áÊ◊ÊÁ◊ ‡ÊòÊÈ„UŸŸ œÍ◊ÊflÃË¥ ‚fl¸ŒÊH
MahåvidyåsóGoddesses of Tantra 225
(8) Bagalåmukh∂ó
Bagalåmukh∂ is worshipped to win the cases, to destroy
enemies and to be successful in debate and war. She is seated
on a throne beset with gems in the midst of ocean of nectar.
She has yellow complexion. She wears yellow clothes, garlands
and ornaments. She is called P∂tåmbar∂. She holds a mace in
her right hand and she catches the tongue of the enemy with
her left hand. Devotees worship her with following Dhyånaó
¬Ë∆U ⁄U%ÿÈÃ ‚ŒÊ ÷ªflÃË „USÃŸ Á¡uÔUÊ¢ Á⁄U¬Ê-
œÎ¸àflÊ ◊Èe⁄UœÊÁ⁄UáÊË Áfl¡ÿÃ ¬ËÃÊê’⁄UÊ ÿÊ Á‡ÊflÊ–
◊Ê‹Ê„UÊ⁄U÷ÎÃÊ ¬˝„UÊ⁄U∑§⁄UáÊ ŒˇÊÊ ¬⁄UÊ flÒÁ⁄U·È
‚Ê ÁŸàÿÊ ¬⁄U◊E⁄UË ŸÈ ’ª‹Ê ¬ÊÿÊÁìÊ⁄¢U ‡ÊòÊÈÃ—H
(9) Måta∆g∂ó
Måta∆g∂ sits on the throne of valuable gems and stones. She
has dark complexion. She wears a crescent on her forehead. She
holds noose, goad, sword and Khe¢aka in her four hands. She
removes evils of the devotees. Dhyåna Mantra of Måta∆g∂ is as
followsó
◊ÊÃXÔUË¥ ‡ÊÁ‡Ê‡Êπ⁄UÊ¢ ÁòÊŸÿŸÊ¢ ŒË√ÿÁà∑§⁄UË≈UÊîfl‹Ê¢
„USÃÊé¡ÒŒ¸œÃË◊Á‚¢ ‚ÈÁfl◊‹ÊÒ ¬Ê‡ÊÊVÔ‰ ‡ÊÊÒ ‚fl¸ŒÊ–
¬Ë∆U ⁄U%‚◊ÁãflÃ ÷ªflÃË¥ ÁŒ√ÿÊê’⁄UÊ¢ ‚¢ÁSÕÃÊ¢–
ÃÊ¢ ŒflË¥ ¬˝áÊ◊ÊÁ◊ ÁflE¡ŸŸË¥ SflªÊ¸¬flª¸¬˝ŒÊ◊˜H
(10) Kamalåó
Kamalå is the 10th form of Mahå‹akti. She is shining like
gold. She is coronated with nectar pouring down from pitchers
held by trunks of four heavenly elephants. She holds two lotuses
in her two hands and her other two hands are raised for granting
boons to devotees. Dhyåna Mantra of Kamalå is as followsó
ŒË√ÿhÊ≈U∑§‚ÁÛÊ÷Ê ‚Èπ∑§⁄UË Á‚Q§Ê øÃÈÁ÷¸ª¸¡Ò—
‚ÊŸãŒ¢ ∑§‹‡ÊÒ— ‚ÈfláÊ¸⁄UÁøÃÒ⁄UÊÁ‚ëÿ◊ÊŸÊ ¬⁄UÊ–
„USÃÒÿÊ¸ ŒœÃË fl⁄UÊ÷ÿÿÈª¢ ⁄U%¬˝÷Ê÷Ê ‡ÊÈ÷Ê
ÃÊ¢ ŒflË¥ ∑§◊‹Ê¢ ÷¡ ¬˝ÁÃÁŒŸ¢ ¬kÊ¢ ‚⁄UÊ¡ÁSÕÃÊ◊˜H
❑❑
Transmission of Spiritual Power*
óLate Vaman Dattatraya Gulavani
There is a process by which a real spiritual teacher imparts
his spiritual power to his disciple. The process is known as ›akti-
Påta or transmission of spiritual power. The teacher who
possesses this power of transmission can give this knowledge
of Truth or the knowledge of the way of union with the Divine
to a deserving disciple in an instant way without any effort
whatsoever. Nay he can transform his disciple into his own
powerful form “SflËÿ¢ ‚Êêÿ¢ ÁflœûÊ” as the great ›a∆kara declares in
the first verse of his work, the Vedånta-Kesar∂. Tukåråma, the
great saint of Maharashtra, expresses the same idea in one of
his Abha∆gas where he says that the real teachers make their
devoted disciples exactly like themselves in no time. A philosopherís
stone, he says, cannot stand in comparison with the Guru whose
greatness is beyond all measure. J¤åne‹wara, the crown-jewel
of saints, declares in choicest terms the greatness of the real
Guru in his Bhåvårtha-D∂pikå, the great commentary on the
Bhagavadg∂tå, to the effect that a man ìon whom the real Guru
lets fall his glance or on whose head he places his lotus hand,
be he howsoever small and insignificant a being, is at once raised
to a status of the Lord of the Universe himself. He who is lucky
receiving spiritual teaching from a real Guru is at once freed
from all dualities and is established in his own real Self. The
Guru gives and the disciple at once receives the Mahåvåkya
or the great word of Vedånta, and the very moment finds himself
transformed into a living embodiment of the great word.î
J¤åne‹wara then proceeds to describe how the Lord in the
* It is saidó““ÿòÊ ‡ÊÁÄÃŸ¸ ¬ÃÃ ÃòÊ Á‚ÁhŸ¸ ¡ÊÿÃ–””
Transmission of Spiritual Power 227
Bhagavadg∂tå transformed Arjuna, His greatest devotee, into His

form by transmitting His power to him. ìThe Lord extended
His right hand with its dark-blue colour and the radiance of
the bracelet round the wrist and embraced His loving devotee
Arjuna to His heart. The Lord intended to give him that
transcendent experience of Self where no speech or intelligence
can enter and the embrace was a method for the purpose. Heart
met heart and the content of the one was poured into the other
and without giving up the dual form, Arjuna was made one
with ›r∂ Kæ¶ƒa.î
The realization of Brahma is never attained merely through
a study of the ›åstras. It is the grace of the Guru that affects
it. Samartha Råmadåsa states emphatically that no knowledge
is attainable without a real Guru. This is corroborated by the
›åstras themselves. ìNeither words nor a keen intelligence nor
any volume of hearing of spiritual discourses can make one
realize the Self,î says the Upani¶ad, ìit is only the grace of
the Guru that brings that realization.î The power of ìthe
nectarean glance of the Guru representing an immeasurable
stream of compassionî finds a beautiful expression in the words
of Åcårya ›r∂ ›a∆kara in the following verse:ó
ÃµÔ±◊ÒflÊ„U◊S◊ËàÿŸÈ÷fl ©UÁŒÃÊ ÿSÿ ∑§SÿÊÁ¬ ømÒ
¬È¢‚— üÊË‚Œ˜ªÈM§áÊÊ◊ÃÈÁ‹Ã∑§L§áÊÊ¬ÍáÊ¸¬ËÿÍ·ŒÎc≈U KÊ–
¡Ëflã◊ÈQ§— ‚ ∞fl ÷˝◊ÁflœÈ⁄U◊ŸÊ ÁŸª¸Ã˘ŸÊlÈ¬ÊœÊÒ
ÁŸàÿÊŸãŒÒ∑§œÊ◊ ¬˝Áfl‡ÊÁÃ ¬⁄U◊¢ ŸCÔU‚ãŒ„UflÎÁûÊ—H
ìTo whomsoever is brought the realization of the truth, ëI
am the Brahma,í by the ambrosial glance full of immeasurable
compassion of the Guru, he is liberated while yet in this body
with his mind freed from all delusion and doubt. He enters the
supreme abode of eternal Ånanda.î
Thus the Vedas, the Puråƒas, the Tantras and the saints
of all ages have fully testified the idea of the transmission of
spiritual power. The Yogavåsi¶¢ha relates the fact of Vasi¶¢ha

having transmitted his power to Råmacandra to raise him into
the state of Asampraj¤åta Samådhi or complete absorption in
Brahma for which even Vi‹wåmitra thus spoke to Vasi¶¢ha, ìO
high-spirited Vasi¶¢ha, son of Brahmå, thou art really great, thou
hast established thy greatness by transmitting the power instant
only.î The Yogavåsi¶¢ha then mentions in the next verse the
three methods of transmitting power into the body of the disciple:
“Œ‡Ê¸ŸÊàS¬‡Ê¸ŸÊë¿UéŒÊà∑Î§¬ÿÊ Á‡ÊcÿŒ„U∑§” (by sight, touch and word, all
through the grace of the Guru). The process of transmission
is described in fuller detail in the Sµuta-Sa≈hitå of the Skanda-
Puråƒa. The Tåntrika works also give a long description of
initiation through transmission. The Nåtha Cult is the most
famous of all cults in initiating the disciple through the transmission
of Power. The Cult is as ancient as spiritual knowledge and
the science of Yoga. Gurus possessing this mighty and effective
power of transmission are very rare nowadays, but they are not
altogether extinct. Mahåtmås of this rare type roam through the
world in disguise and when they come across a deserving
disciple infuse in him the power they possess.
Teachers possessing knowledge and power of transmitting
the Yogic power and thereby rousing the power of KuƒŒalin∂
in the disciple are, as we have said, occasionally met here and
there. The experience I had of such a Mahåtmå forms the basis
of the present article. It may not be of any practical benefit to
the general reader, but if it only succeeds in convincing him
that there are really men of perfection who can transmit the
Yogic power in others and that one can avail himself of their
grace, I shall consider my attempt to have been amply repaid.
For, if a Sådhaka fortunately comes across such a Mahåtmå
and succeeds in obtaining his grace, he can easily realize the
object and purpose of his human existence.
The principal objective of Yoga is to attain Samådhi in which
state all modifications of the mind are stilled and suppressed.

To achieve this object, one has to go through the eightfold
process of Yogaówhich is very difficult to practiseóunder the
guidance of a qualified Guru. A slight error in this Sådhanå
may be injurious to the practicant. This difficulty prevents many
an ardent seeker from pursuing the path of Yoga which
comprises a long course of Åsana, Pråƒåyåma, the practice of
various Mudrås, the rousing of the KuƒŒalin∂ Power and
thereafter opening the gateway of the central nerve within the
spinal cord and directing the Pråƒa to an upward course towards
the cerebral region. Now, the whole of this process can be
brought about almost without an effort by transmission of power.
The effect of transmission is instantaneous on the Sådhaka
who has control over his mind and senses, who observes the
laws of the Varƒå‹rama Dharma, is devoted to Devatås and
Bråhmaƒas, possesses an unswerving faith in the Guru. The
one thing needed above all others is sincere service of the Guru
and gaining of his favour.
The four methods of transmission have been mentioned in
the following passage:ó
ÁflÁh SÕÍ‹¢ ‚Íˇ◊¢ ‚Íˇ◊Ã⁄¢U ‚Íˇ◊Ã◊◊Á¬ ∑˝§◊Ã—–
S¬‡Ê¸Ÿ÷Ê·áÊŒ‡Ê¸Ÿ‚¢∑§À¬¡ÁŸàflÃpÃÈœÊ¸ ÃÃ˜H
These are transmissionó(1) through touch, (2) through the
spoken word, (3) through sight and (4) through thought, and
are classed as the gross, the subtle, the subtler and the subtlest
respectively.
ÿÕÊ ¬ˇÊË Sfl¬ˇÊÊèÿÊ¢ Á‡Ê‡ÊÍŸ˜ ‚¢flœ¸ÿë¿UŸÒ—–
S¬‡Ê¸ŒËˇÊÊ¬Œ‡ÊSÃÈ ÃÊŒÎ‡Ê— ∑§ÁÕÃ— Á¬˝ÿH
SflÊ¬àÿÊÁŸ ÿÕÊ ∑Í§◊Ê¸ flËˇÊáÊŸÒfl ¬Ê·ÿÃ˜–
ŒÎÇŒËˇÊÊÅÿÊ¬Œ‡ÊSÃÈ ÃÊŒÎ‡Ê— ∑§ÁÕÃ— Á¬˝ÿH
ÿÕÊ ◊àSÿË SflÃŸÿÊŸ˜ äÿÊŸ◊ÊòÊáÊ ¬Ê·ÿÃ˜–
flœŒËˇÊÊ¬Œ‡ÊSÃÈ ◊Ÿ‚— SÿÊûÊÕÊÁflœ—H
These verses describe three of the methods of initiation, the

Spar‹a-D∂k¶å (initiation by touch) resembling the action of
a bird which nourishes its babes by keeping them under
its wings, the Dæg-D∂k¶å (initiation by sight) resembling the
action of a tortoise which nourishes its young ones simply by
keeping an eye over them, and the Vedha-D∂k¶å (initiation by
concentration of the will) resembling the action of a fish which
nourishes its infants by concentrating its will on them. There
is no mention here of ›abda-D∂k¶å (initiation by word) which
can be of two kinds, initiating the disciple by chanting a Mantra
or by blessing him by word of mouth and thus infusing Yogic
power in him.
The following verse describes the symptoms which indicate
that the power has been transmitted to a disciple:ó
Œ„U¬ÊÃSÃÕÊ ∑§ê¬— ¬⁄U◊ÊŸãŒ„U·¸áÊ–
SflŒÊ ⁄UÊ◊Ê@ ßàÿÃë¿UÁQ§¬ÊÃSÿ ‹ˇÊáÊ◊˜H
ìThe marks of transmission are falling of the body, tremor,
ecstatic delight, perspiration and thrill.î
Appearance of light, hearing of the inner sound, lifting up
of the body on the Åsana, and automatic action of the different
processes of Pråƒåyåma and their different Bandhas follow a
little later. Some Sådhakas immediately feel the ascent of the
Power from Mµulådhåra to Brahmarandhra, which brings about
perfect peace in their mind. The Sådhaka feels a great change
in his body. All these experiences, on the first day, may continue
for hours, in some cases for half an hour only and in others
for three hours at a stretch, and then cease. So long as the Power
will work, the eyes of the Sådhaka will remain closed and he
will not be inclined to open them. An attempt to open them
will cause trouble. But when the power stops working, the eyes
will open automatically. The closing and opening of the eyes
will indicate whether the power is working or it has ceased to
work. Whenever the Sådhaka closes his eyes he will feel a

variety of movements going on in his body. He should not
obstruct or put any obstacle in the way of the inner working.
He should simply watch it as a witness without assuming any
responsibility for it, for it is the work of a divine power
consciously working from within. And in this state he will feel
very happy, indeed, and his faith will grow strong and
unshakable.
Once by the grace of the Guru the Yogic power of a
Sådhaka is awakened, Åsana and Pråƒåyåma and Mudrå and
other accessories of Yoga lose their need for him. These Åsanas,
Pråƒåyåmas and Mudrås are practised only to help the awakened
power to reach Brahmarandhra. When the passage of ascent is
open for the ascending power, these processes become unnecessary
and the mind gets progressively established in peace.
There are occasions when even an illiterate Sådhaka
possessing no knowledge of Åsana or Pråƒåyåma may be seen
doing all these practises exactly as prescribed in the ›åstras
under the influence of the transmitted power just like a Yog∂
who had a training in Yoga for several years. The fact is that
the KuƒŒalin∂ power Herself gets all these things done according
to the needs and demands of the case for the growth of the
Sådhaka. The most difficult processes of Yoga are manifested
effortlessly. The processes of Pråƒåyåma, Pµuraka, Recaka and
Kumbhaka, take place automatically. A two-minute Kumbhaka
is mastered in a week or two. All this takes place without any
risk to the practicant, for the awakened Power Herself takes
care that nothing is done which may be harmful to the Sådhaka.
The Sådhaka proceeds safely with his Sådhanå which practically
works out itself.
When a teacher has awakened the KuƒŒalin∂ power by
transmission in his disciple, the power of transmission grows
in the latter. For he grows into the likeness of his Guru. So
the power of transmission continues in a line of succession from

Guru to the disciple. The seed of the power is sown in him
by the Guru, so that the disciple, when commanded by the Guru,
may impart the same power to his disciple and thus continue
the line of succession. This privilege, however, is not enjoyed
by every disciple. In some cases, the disciple enjoys himself
the presence of the power but cannot transfer it to anybody else,
as pointed out in the following verse:ó
SÕÍ‹¢ ôÊÊŸ¢ ÁmÁflœ¢ ªÈL§‚ÊêÿÊ‚ÊêÿŒàfl÷ŒŸ–
ŒË¬¬˝SÃ⁄UÿÊÁ⁄Ufl ‚¢S¬‡ÊÊ¸ÁàSŸÇœflàÿ¸ÿ‚Ê—H
The gross method of transmission (i.e., transmission by
touch) is of two kinds according to the difference in the nature
of Guru. One is like the oil-lamp which lights up any oiled
wick the moment it touches it and gives to it the same power
of lighting other wicks and thus continues the line of succession;
and the other is like the Philosopherís Stone which turns by
touch the iron into gold but does not impart the same power
to the gold. It lacks the power of continuing the line of
succession. The disciple of the first type of Guru enlightens his
own life and becomes the source of the enlightenment of the
life of others and the disciple of the second category only
redeems himself but cannot redeem others.
Similarly, transmission through word is also of two kinds:ó
ÃmŒ˜ ÁmÁflœ¢ ‚Íˇ◊¢ ‡ÊéŒüÊfláÊŸ ∑§ÊÁ∑§‹Êê’ÈŒÿÊ—–
Ãà‚ÈÃ◊ÿÍ⁄UÿÊÁ⁄Ufl ÃÁmôÊÿ¢ ÿÕÊ‚¢Åÿ◊˜H
The moment a young cuckoo brought up by a crow hears
the voice of a cuckoo, it is awakened to the consciousness
of being a cuckoo; it gains its voice which has the power
of awakening the same consciousness in other young cuckoos.
And the line of succession through word thus continues
unbroken. The peacock, however, is delighted to hear the
thundering of the cloud but cannot delight other peacocks by
its voice. Here the line of succession is not continued.
The same difference is to be found in the case of transmission

through sight.
ßàÕ¢ ‚Íˇ◊Ã⁄U◊Á¬ ÁmÁflœ¢ ∑Í§êÿÊ¸ ÁŸ⁄UËˇÊáÊÊûÊSÿÊ—–
¬ÈòÿÊSÃÕÒfl ‚ÁflÃÈÌŸ⁄UËˇÊáÊÊà∑§Ê∑§Á◊ÕÈŸSÿH
The subtler method of transmission (i.e., through sight) is
also of two kinds. The tortoise nourishes its young ones by a
mere concentration of its sight and the young ones get from
it the same power which awakens in them when it is needed
for the same purpose. They are not conscious of it until they
grow and give birth to their own babes. A disciple of this
category, similarly, is not conscious of the power of transmission
and continuing the succession given to him by the Guru so long
as he does not find his own disciple. The ruddy goose pair,
on the other hand, are delighted to see the sun but they
themselves cannot delight others of the type.
Lastly, the transmission through will:ó
‚Íˇ◊Ã◊◊Á¬ ÁmÁflœ¢ ◊àSÿÊ— ‚¢∑§À¬ÃSÃÈ ÃgÈÁ„UÃÈ—–
ÃÎÁ#Ÿ¸ª⁄UÊÁŒ ¡ÁŸ◊Ê¸ÁãòÊ∑§‚VÔUÀ¬Ãp ÷ÈÁfl ÃmÃ˜H
The subtlest method of transmission, i.e., through concentration
of will is also of two kinds. The one resembles the action of
the fish nourishing its young ones by the concentration of will
and the other the action of a juggler who creates towns and
cities. The former gives its power to its young ones also, but
the latter has no such power of giving it to his creation.
In all cases as quoted above the power of continuing the
line of succession seems to have been vested as in the mother.
The Guru is, therefore, rightly called the Mother.
Once the transmission of power is effected in a disciple by
his Guru, all the processes of Åsana, Pråƒåyåma, Mudrå,
Pratyåhåra, Dhåraƒå and Dhyåna are easily mastered by the
disciple. He will require no special effort and guidance for this
purpose. For the Power herself will guide the Sådhaka for all
those processes.
The biggest point in favour of this kind of Sådhanå is that

the Sådhaka is always safe against injury and harm of any kind.
The ordinary Yogic practices of Åsana, Pråƒåyåma, etc., are
attended with risks, as the Ha¢hayogaprad∂pikå points out that
an error in such practice may bring about all forms of physical
ailment:
•ÿÈQ§ÊèÿÊ‚ÿÊªŸ ‚fl¸⁄UÊª‚◊Èjfl—–
But the Sådhanå pointed out here is a natural Sådhanå and
it frees the body from all diseases and even the most incurable
malady is thereby thrown out of the system. A worldly man
can avail himself of its various advantages. The delight and
peace, the great boons one expects to get from the arduous and
difficult process of Yoga, are easily attained through this
Sådhanå. A Sådhaka following other Sådhanå has to pass
through a trying period of painful experiments in the hope of
attaining bliss at the end of a difficult course of discipline. But
this Sådhanå begins with bliss and when the Power within
is awakened, the Power herself leads the Sådhaka to the goal
of Self-realization. The Power continues to work incessantly
until the disciple attains the supreme state. In the meanwhile,
if it becomes necessary for the Sådhaka in exceptional cases
to pass through many lives, the awakened Power will continue
awakened in lives and will never sleep again until the goal
is reached. Such is the assurance of the Guru in this path
of Sådhanå. All that has been said above will, it is hoped,
convince the reader of the great importance of awakening the
KuƒŒalin∂ Power.
Once the Sådhaka is initiated through the transmission of
Power, he cannot by himself start any process of Yoga. It is
the impulse of the Power within that he will obey. Any
disobedience on his part will make him miserable. When a man,
for instance, is overtaken by the sense of sleep, he cannot do
without sleeping. If he acts against the natural impulse, he will
be restless and unhappy. It is the sleep alone that will give him
rest and happiness. Similarly, when the Sådhaka sits on his
Åsana, there comes to him the impulse from the Power within
to do a particular thing or to make a particular movement and
he must act accordingly. If he disobeys, he is troubled and
becomes restless. But if on the other hand, he opens himself
to the action from within and follows it, he is calm and happy.
The type of Sådhakas who pin their faith on personal effort
is unlikely to yield to and solely depend on a Power beyond
their personality. But the way of the transmission of Power is
a way of surrender and dependence. The Sådhaka initiated into
it has no thought of the progress he would make during the
present term of life. He is happy to be led where the Power
leads him and the Power protects him from all disaster and leads
him to his spiritual destiny. For those who aspire after Yoga,
under modern conditions, there is no easier method to follow
than the process of transmission of Power. Whosoever, therefore,
comes in contact with any Mahåtmå having the power of
transmission, should not miss the opportunity of gaining his
favour and thus realizing the purpose of his life. In this age
of Kali, this method is like the immortal drink of the heavens
brought to the mortals of this earth. There is no easier, no more
effective Sådhanå than this, always lifting the Sådhaka above
griefs and sorrows, above the wrong activities of the little and
perverted mind and bringing him Supreme Peace. In conclusion,
let us pray to God in the words of Åcårya ›a∆kara in the
›ivånandalahar∂:ó
àflà¬ÊŒÊê’È¡◊ø¸ÿÊÁ◊ ¬⁄U◊¢ àflÊ¢ ÁøãÃÿÊêÿãfl„¢U
àflÊ◊Ë‡Ê¢ ‡Ê⁄UáÊ¢ fl˝¡ÊÁ◊ flø‚Ê àflÊ◊fl ÿÊø Áfl÷Ê–
ŒËˇÊÊ¢ ◊ ÁŒ‡Ê øÊˇÊÈ·Ë¥ ‚∑§L§áÊÊ¢ ÁŒ√ÿÒÁp⁄¢U ¬˝ÊÌÕÃÊ¢
‡Êê÷Ê ‹Ê∑§ªÈ⁄UÊ ◊ŒËÿ◊Ÿ‚— ‚ÊÒÅÿÊ¬Œ‡Ê¢ ∑È§L§H
ìI worship Thy lotus feet and meditate on Thee, O Supreme;
I take refuge in Thee, O Lord, and by word of mouth beg of

Thee to initiate me into Thy acceptance by transmission through
Thine eye full of compassion, which is ever so eagerly desired
by the gods. Teach my mind, O ›ambhu, the World-Teacher,
the way of real happiness.î
❑❑
The Divine ›aktióCosmic, Transcendent, Individual

Send Thy pure cadences, O Mother Divine,
To echo inly through the caves
Of a deepening heart which knows itself for Thine.
Play Thy moon-music on the quiet waves
Of an oceanís wideness in the still soul,
Where tidal waters wait Thy hushed control.
Unsullied wisdom of gold, which was thrice refined,
Shine in the clear space of holy noon
On all the upland hollows of the mind;
May every shadow-harbouring thought be strew
With solar vastness and compelled
To feel all fear and all self-limits quelled.
Men have found Thee in wildness and the sharp-tanged air,
Breathed of green multitudes of earth,
Far from hateís city, orbits of despair,
Alleys of desire or sultry streets of dearth.
Take my offered will and let it be
Fragrant as Thine own, tameless, pure and free.
ó Arjava
The Cosmic form of Dev∂
Once upon the ardent prayer of Himalayas, the king of
Mountains, the Divine Mother manifested before him in Her
Cosmic form (Virå¢ Svarµupa). At that auspicious time gods like
Vi¶ƒu were present there. The heaven was the Dev∂ís forehead.
The moon and the sun were Her eyes. The directions were Her
ears, Vedas were Her speech and wind (air) was Her vital force
(Pråƒa). Her heart was Vi‹wa (the Universe) and Her thighs
were the Earth. The realm of space (Vyoma MaƒŒala) was Her
navel and the string of stars were Her chest (bosom).The celestial
world of Maharloka was Her throat and Janaloka was Her face.
The gods such as Indra etc., were Her arms. ›abda (sound)
was Her ears, organ of hearing. The twinóA‹vin∂-Kumåras
were Her nose, potency of smell was Her organ of smell. Her
mouth was Agni (Fire) and Her twinkling of Her eyes were
day and night. Her eyelids were the abode of Brahma, water
formed Her palate. Taste was Her tongue. Yama was the seer.
Måyå (Deluding potency responsible for the Universe) was Her
smile. Her casting Her charming glance was creation and
shyness was Her upper lip. Greed was Her lower lip and path
of Dharma was Her back. Prajåpati, the god of creation was
the organ of reproduction of the Goddess. The oceans were Her
stomach, the mountains Her bones, rivers were Her nerves and
trees were Her hair. Adolescence, youth and old age were Her
charming gait. The clouds were Her hair and the twilights were
Her garments. The Moon was Her mind, intellectual capacity
was Lord Vi¶ƒu and Inner organ (Anta¨karaƒa) was Lord
Rudra. The various species of animals like horses were stationed
in the body parts lower than that of the buttocks of the all-
pervading Goddess. Great realms like Atala etc., were positioned
lower to Her waist. The gods saw in this great vision of the
cosmic form of the Goddess roaring flames surging from body
of the Goddess. The tongues were licking its own face. Her
teeth were producing terrible sound and her eyes were pouring
art fire. She was in a heroic form wielding various weapons.
She had a thousands of heads, eyes and legs. She had the
effulgence of a multimillions suns and lightning. That horrible
form was terrifying to the heart of eyes.
Seeing that vision all the gods started crying. All had become
unconscious. They could not remember that she was Dev∂ó
the mother of the Universe.
Vedas who were standing all around the goddess brought
all the gods in consciousness. Being conscious they started
eulogizing her in a choked voice with tears of love in their eyes.
Knowing the gods terrified Dev∂ gave solace by manifesting
herself in a very beautiful form.
SourceóDev∂ Bhågavata
❑❑
Why I should go to Ga∆gå, or Gayå, to Kå‹∂, Kå¤c∂, or

Prabhåsa,
So long as I can breathe my last with Kål∂ís name upon
my lips!
What need of rituals has a man, what need of devotion
any more,
If he repeats the motherís name at the three holy hours!
Rituals may pursue him close, but never can they overtake
him.
óSri Ramakrishna
Introduction for ›akti Worship
Veda Vyåsa wrote 18 Puråƒas, Bhågavatam, Bhagavadg∂tå
etc., for the sake of people about all the incidents happened
in various Yugas, Manvantaras and Kalpas without which we
will not be aware of so many facts especially in this Kaliyuga.
Dev∂ Puråƒam is one of them describing about the glory and
importance of ›akti worship. Ådi ›a∆kara established
§SaŒma¢hasthåpana i.e., 6 ways of worshipping God such as
›åktam, Saumåram, Gåƒapatyam, Kaumåram, Vai¶ƒavam,
›aivam. It is possible to get the liberation, the very purpose
of human birth if we worship sincerely any of the above Gods
which are all parts of the same Brahma. Scriptures say, ìSarva
deva namaskåram ke‹ava≈ prat∂kåchati.î Even Lord ›iva
prayed ›akti and begged for food saying ëBhagavat∂ bhik¶åm
dehi.í Veda Vyåsa and Råmånujåcårya advocated people to
worship the Parabrahma, Nåråyaƒa with Prakæti, Lak¶m∂ so
that we get the necessary materials for living till we get liberation
from birth and death cycle. Bhægu Muni worshipped Lord ›iva
alone without ›akti for which he had to undergo many miseries
which is not possible for any ordinary human being to withstand.
Parabrahma and Prakæti i.e., ›iva and ›akti are inseparable as
fire and associated heat. ›r∂ Råmakæ¶ƒa Paramaha≈sa the
incarnation of Mahåvi¶ƒu, Gadådhara prayed Mother Kål∂dev∂
saw his wife ›åradå Dev∂ as ›akti and worshipped her for the
welfare of all human beings. He felt people with empty stomach
cannot pray God and think of salvation the very purpose of
human birth. He prayed Mother Kål∂ for the benefit of all beings
for their basic necessaries. Brahma has millions of properties.
Each property is known by a name and a form. Praying anyone
of the properties will take us to God. Likewise ›akti worship
also will take us to God as all the rivers reach the same ocean.
Although God has no form or name, He reveals himself in any
form of our choice as per our prayer. Ålwåras of South India
prayed God in various Bhåvas such as mother, father, friend,
child, son etc., and got vision in that form as they worshipped.
Out of all that, praying God as mother is the easiest and effective
method who will, readily pardon us from our mistakes and
misdeeds. It is difficult to pray the formless Brahma. But it is
easy to pray God as mother who can reveal as any God of
our choice and take us to Parabrahma. In the beginning of
Kaliyuga after the demise of Lord Kæ¶ƒa people were interested
in all sorts worldly enjoyments for which people prayed ›akti
to get all sorts of worldly pleasures. As God appears and
answers to our prayer as per our wish, people started offering
Bali etc., to please God to get more enjoyments forgetting the
very purpose of human birth.
At this juncture Mahåv∂ra and Lord Buddha came to earth
as God power to stop Nara Bali etc., and preached Ahi≈så,
paving the way for Ådi ›a∆kara to come to earth to preach
all, the Advaita philosophy ìAha≈ Brahmåsmiî and the very
purpose of human birth. He formulated a procedure for ë›akti
worship and wrote many scriptures on ›akti for the sake of all
human beings. It is very difficult for any ordinary person to
reach God on his own. But it is easier to reach God through
›akti worship as she is the mother of universe who has the
compassion on all beings to pardon the mistakes and misdeeds.
She also can reveal herself as Råma, Kæ¶ƒa or any God of our
choice and take us to God. There are two distinct ways of
worshipping God in Vedic scriptures to reach Parabrahmaó
1. Brahmavidyå and 2. ›r∂vidyå. The sage Vi‹wåmitra formulated
the procedures to pray Gåyatr∂ Dev∂ who is the combination
of 5 Devatås who can grant us the wisdom required for any
activities in this earth. There are 3 aspects of ›akti such as Icchå
Introduction for ›akti Worship 241
›akti, Kriyå ›akti and J¤åna ›akti operating on all human beings
to take them to higher level. Out of all the worship ›akti worship
is the best as Mother provides us all sorts of materials required
till we get liberation from birth and death cycle and take us
safely to God. ›akti worship varies from people to people as
per their Guƒas i.e., Tåmasika, Råjasika and Såttvika in various
forms and names. As Lord Kæ¶ƒa is always associated with his
Måyå Durgå ›akti, Kæ¶ƒaís worship can also be counted as ›akti
worship.
óCompiled by N. V. Sayee
❑❑
Glory of ›akti
Bhagawån Vi¶ƒu told Brahmå, ìO Brahmå! Owing to
Dev∂ís ›akti you are the Creator of the Universe, I am
Sustainer and ›a∆kara is the Destroyer. Devoid of that ›akti
you neither can create the Universe nor I can sustain it nor
›a∆karaj∂ can destroy it. Taking the help of that ›akti, I always
do penance. O Vibho! We all are subservient to that ›akti.
None likes to be born in a subhuman species. It is not my
ownís will to be born in the species of a dwarf, boar etc.
It is due to the prompting of ›akti. Had I been independent,
how I could be beheaded. How could I incarnate as Hayagr∂va
(Horse-necked). Hence I am not quite independent rather I
am quite dependent on that very ›akti and always meditate
on that ›akti.
(Dev∂ Bhågavata)
Åtma-›akti and Chanting Divine Name
óSurendra Pal
The divine ë›aktií first expresses itself through the divine
idea which, in turn, takes the form of divine sound or Word.
This concept is fundamental to a proper understanding of the
power of chanting divine Name. In Hinduism, ëO≈í is considered
as one of the most important word symbols. Pata¤jali in his
ëYoga-Sµutrasí refers to ëO≈í as the symbol of ë∫‹varaí or God
and states that constant repetition of ëO≈í removes all the
obstacles to spiritual progress and leads to the awakening of
the Self.
In India, the worship of God in the feminine form has an
unbroken tradition right from the Vedic times. The mother power
or divine Sakti has many forms represented by several
Goddesses. For instance, in the form of Durgå or Mahåkål∂,
She represents the power of creation, protection and destruction.
›r∂ Råmakæ¶ƒa looked upon Her as the manifestation of
Brahman in the universe. It is a common sight in the temples
of various Goddesses where devotees sing devotional songs and
vibrational chants like ëÅdi ›akti, Ådi ›akti, Ådi ›akti Namo
Namoí! to invoke the grace of deities.
According to Blavatsky, chanting of divine Name or Mantra
generates nerve currents which set in motion such muscles as
required for the accomplishment of a desired object. In the
Bhagawadg∂tå, the quintessence of all ›åstras, Lord Kæ¶ƒa tells
Arjuna that the one who performs all his sacred duties like study
and teaching of sacred books as well as chanting of Godís names
and praises, is bestowed with divine gifts.
Åtma-›akti or spiritual power is easily achievable by
Åtma-›akti and Chanting Divine Name 243
ëBhaktiyoga which involves constant remembrance of God. For

this the devotee takes the help of sound symbols called Mantras.
Mantras are short mystic formulas like ëO≈ Namo ›ivåyaí. As
mentioned earlier, there are also hymns and devotional songs.
For example, the following prayer has been taken from ëDev∂
Måhåtmyaíó
By you the universe is borne
By you this world is created
Oh Devi! by you it is protected.
Thus, we conclude that by chanting Names of God,
Mantras, hymns or devotional songs, we can achieve an
enhancement in our Åtma-›akti (spiritual power) and by the
grace of God and Goddesses, overcome all the obstacles in
spiritual life and eventually get His vision.
❑❑
Mother Ga∆gå pours out all that she has in a continuous

flow to the humanity. She loves all. She has equal vision.
She is quite indiscriminate. A peasant or a king, a sinner or
a saint, a Mohammedan or a Hindu, whoever or whatever
Godís creation be, derives immense benefit out of Her.
O friend! Follow the lines of Mother Ga∆gå. Be pure. Be
adaptable. Be tolerant. Be forgiving. Be sweet. Pour out your
love on all. Share what you haveóphysical, moral, mental
and spiritualówith the whole of humanity. The more you give
the more you get. Give without any selfish motive, without
expecting any reward. Embrace all. Cultivate equal vision.
óSwami Sivananda
›akti Tattva
óShailendra Mani Tripathi ëBrahmarshií
Research and discoveries of the centralize power i.e., ›aktis
is obviously a thought and analysis of Indian religious life system
and is the root stone of Indian region philosophy, for which
objects are to gain spiritual profit, to get revelations, to be free
from bondage of birth and death, to get rid from disease. Desire
and will of human being to achieve the real goal of life is as
old as the origin of the humanity is in itself.
In the ancient India our ancestor, saints etc., received the
revelation of God and manifested it in their drafts, digests,
episodes etc., for the benefit to the public in general.
Power, Force, Pressure all are the synonyms but obviously
the power is the supreme among all of them. The reason is
clearóthe only Power includes all these and only the Power
is based in all of them. This Power is compared as the ›akti,
and exists in the very nature of all the creatures, substances and
in the entire world. Existence of the ›akti is crystal clear, which
is expressed by the natural phenomena. Behaviour of the
creatures and nature of them are the examples of the presence
of ›akti in them, that why any one can feel it and boldly can
say that he is the witness of the ›akti as the real Power of
that creature i.e., power of life (Pråƒa-›akti).
In the spiritual sense the ›akti is established as a Goddess,
as to the universal acceptance of the supremacy of the Power
ë›akti, the concept is in the pious name of Durgå. The various
names are the expression of ›akti Tattva in their various forms.
›akti of wealth is the power of money named as the pious
name of the ìGoddess Lak¶m∂î with their expansive forms as
›akti Tattva 245
the Vaibhava Lak¶m∂ as the power of Luxury, ìDhana Lak¶m∂î

as the power of money, ìBhågya Lak¶m∂î as the power of
Fortune. ìGæha Lak¶m∂î as the power in the form of a chaste
and faithful wife. ìKhyåti Lak¶m∂î as the power in the form
of a wise daughter. ìSa≈skæti Lak¶m∂î as the power in the form
of a cultured sister.
›akti of vocal is the power of speech named as the pious
name of the ìGoddess Saraswat∂î with their expansive forms
as to the power in the form of memory. The power in the form
of the expression, as to the mild expression. The power in the
form of the talk as to the pleasant talk. The power in the form
of the arguments as to the good arguments. The power in the
form of the reasoning as to the proper reasoning.
›akti of pious is the power of success named as the pious
name of the ìGoddess Gåyatr∂î the power in the form of the
success, the progress, the truthfulness, etc.
›akti of daring is the power of social life named as the pious
name of the ìGoddess CaƒŒikåî which is the power in the form
of bravery, daring, commanding power, leading, power to take
initiative, to take risk, to take initiative for a better performance.
›akti named as the pious name of the ìGoddess Kålikåî
is the power in the form of Protective power of Kålas as to
the immunity power from the disease as to protect from death.
›akti named as the pious name of the ìGoddess Gaur∂î is
the power in the form of mother, to give desired will, to fulfil
the wish treating all the creatures as her child.
›akti named as the pious name of the ìGoddess Cintåpuraƒ∂î
is as a power to eliminate all the worries or problems by
providing a proper solution for a problem.
›akti named as the pious name of the ìGoddess Nainåî is
as a power to see right and wrong, as to the good and evil.
›akti named as the pious name of the ìGoddess Ma∆galåî
is as a power of Bliss to succeed a better life.
›akti named as the pious name of the ìGoddess Vai¶ƒoî

is as a power to protect from all remaining sin of life.
The supreme among all of them is the ›akti named as
Goddess Durgå as the power of Soul or Åtmå. This is the basis
or root cause of all the power, definitely this power is the way
to do all works and by this power any one can perform perfectly
or cause to be done better work either himself or from another
person. If these powers are gathered in any one then he can
do all things or shall be the very cause to be done anything
or work in this mortal world.
If these powers of ›akti are distributed in a wrong way no
one can do anything. If these powers of ›akti is disappeared
i.e., loss of power it causes so many diseases as to the ìPrakopa
of Dev∂ Goddess.î
❑❑
Who is there that can understand that Mother Kål∂ is?

Even the Six Dar‹anas are powerless to reveal her.
It is She, the scriptures say, that is the innerself of the
Yog∂s Who in self discovers all his joy;
She that, of Her own sweet will, inhabits every living
being:
The macrocosm and microcosm rest in the motherís womb;
Now do you see how vast it is.
Grace of Goddess
óProf. Indravadan B. Raval
The events being described here have actually happened.
The first one takes us almost 75 years back. Before independence,
present Såvar-KuƒŒalå town was a part of princely state of
Bhavnagar in Kathiyawar (Saurashtra) region. In the nearside
building of the post office of that town, some 8 familiesó
including that of post master were residing. The post master,
›r∂ MårkaƒŒråi Mi‹rilåla VasåvaŒå, was an ardent devotee of
Goddess. He used to perform ›akti Pµujana every evening in
which our family also used to participate.
›r∂ VasåvaŒå, the post master had a tradition to take leave
from service and be in Må∂ Mandira of NaŒiyåd (near
Ahmedabad) to celebrate ›årad∂ya Navaråtraóall 9 days. His
Guru, ›r∂ Ke‹ava Maharaja alias Kani¶¢ha Ke‹ava of NaŒiyåd
Må∂ Mandira, was a great ›akti Upåsaka and devotee. He was
the founder of a Gujarati monthly entitled ì›aktiî which still
inspires devotion and ›akti-worship among its readers.
Once it so happened that during the very Navaråtra days,
ëthe audit inspection programmeí of his office was fixed. So
Mr. VasåvaŒå was compelled not to leave the station. In spite
of his profound urge, he could not go to NaŒiyåd. After
4-5 days, in Navaråtra, he received from NaŒiyåd a telegram
readingóëMother Calls You. Come Sooní (in those days, no
phone service was available). He could not think of anything
else but of Mother Goddess. He thought a way out and decided
to go to NaŒiyåd at least for 2 days and come back. There
in NaŒiyåd Må∂ Mandira, the atmosphere was charged with
piety of ›akti Pµujana activities which made him forget to return
after 2 days. He overstayed till end of Navaråtra.

After coming back to his office from NaŒiyåd, he expressed
apology for his absence for more days without any sanction.
His staff members were highly surprised at what the post master
had said, because he was reported continuously present on all
days of inspection! Relevant office records also possessed his
own signatures for all days!! His conversation with different
persons was reproduced verbatim by the staff! There was not
even a bit of sign of his absence!!
All that had left no doubt in his mind that during his absence
in the office Mother Goddess had impersonated him and acted
as post master to save him from difficulties! He was overwhelmed
with sentiment of a child. Tears were rolling from his eyes. It
was a unique manifestation of Motherly Love of Goddess. The
incident changed him thoroughly.
On the very next day he resigned from the service and
shifted to his native place Rajkot. There he established a ›akti-
Dhåma called Må∂ Mandira, and passed rest of his life at the
feet of Goddess there itself.
That shrine situated in Bhaktinagar area of Rajkot city
(Gujarat) is a symbol of glory not only of the Mother Goddess,
but also of her great son, who later on wrote devotional songs,
Garbå etc., under the pen-name Må∂ Kalåp∂.
Another incident also describes the wonder which godly
grace can create. My father was a religious man. He had deep
and profound faith in Goddess Ambåj∂, the presiding deity of
the family. He used to do Pµujå for two hours in the morning.
The Pµujå included recital of “•ª¸‹ÊSÃÊòÊ, ŒflË‚ÍÄÃ”, etc., and most
important i.e., “‡Ê∑˝§ÊÁŒSÃÈÁÃ” from “ŒÈªÊ¸‚#‡ÊÃË”.
Our next door neighbour was one Mr. Mehta, a businessman.
Once his 45-50 years old nephew from Mumbai had come to
stay with him. Nephew was long suffering from insomnia (a
disease of sleeplessness) and was advised to have change of
Grace of Goddess 253
climate. His uncle had instructed to attend Pµujå and hear the
recital which my father used to do. There was no furniture in
Pµujå room. Only a cotton bed (Gadelå) was put near the wall
to sit or lie down on it. The nephew was happy to enjoy the
recital though he did not understand the meaning of those
Sanskrit prayers. On the 3rd day, when my father completed
the recital of “‡Ê∑˝§ÊÁŒSÃÈÁÃ”, suddenly he found the nephew fallen
asleep!! It was most surprising to my father. He was seeing
an insomnia patient sleeping before his eyes and jolly well
snoring also! The patient had a sleep for more than an hour
or so!
When the family-members of the patientís uncle knew of
it, their joy found no bound! It was indeed a miracle to them.
What could not be done by medicine and treatment by expert
doctors of Mumbai, was done by the grace of Goddess!
A popular saying is that in present age i.e., “∑§Á‹ÿÈª”, goddess
“øÁá«U∑§Ê” and god “ÁflŸÊÿ∑§”, i.e., “ªáÊ‡Ê” are easy to please for
divine graceó“∑§‹ÊÒ øá«UËÁflŸÊÿ∑§ÊÒ–” if “‡Ê∑˝§ (ßãº˝)” and other gods
can win the favour of “ŒflË øÁá«U∑§Ê” by prayer (‡Ê∑˝§ÊÁŒSÃÈÁÃ etc.,) why
canít we, the human beings? Yes, the favour or grace of
Almighty is flowing free but for those who are pure at heart
and sincere in prayer. May the Mother of Universe bless us
with her Grace for happy life.
❑❑
Gåyatr∂-Upåsanå
óAtmananda
ªÊÿòÊË flŒ¡ŸŸË ªÊÿòÊË ¬Ê¬ŸÊÁ‡ÊŸË–
ªÊÿòÿÊSÃÈ ¬⁄¢U ŸÊÁSÃ ÁŒÁfl ø„U ø ¬ÊflŸ◊˜H
Ÿ Á÷ÛÊÊ¢ ¬˝ÁÃ¬lÃ ªÊÿòÊË¥ ’˝rÊÔáÊÊ ‚„U–
‚Ê˘„U◊S◊ËàÿÈ¬Ê‚ËÃ ÁflÁœŸÊ ÿŸ ∑§ŸÁøÃ˜H
ìGåyatr∂ is the mother of the Vedas, Gåyatr∂ is destroyer
of sin; there is nothing superior to Gåyatr∂, either on earth or
in heaven; Gåyatr∂ should not be considered separate from
Brahma and should be meditated upon as indicated in Soham
(I am He) in any method.î
Gåyatr∂ is the name of the higher aspect of the innate nature
(Prakæti) of Saguƒa Brahma of the Vedånta Philosophy, of
Bhagavån, ∫‹wara of the Hindu mythology, who is the all-
pervading Lord of the universe. It is the adorable Light of the
Lord called Parå Prakæti in Bhagavadg∂tå chap. VII. 5, and is
the life aspect of nature. This divine light provides the medium
of worship of, or meditation on, the Lord; therefore this form
of His worship is called Gåyatr∂-Upåsanå. The word Gåyatr∂
implies Japa (silent repetition) and Mantra implies meditation on
Him. Gåyatr∂ Upåsanå therefore includes in it Japa of the
Gåyatr∂-Mantra coupled with meditation on the Lord. The word
Upåsanå implies the dualism (Dwaita) of Upåsaka (worshipper)
and the Upåsya (worshipped) called Upåsya-Upåsaka Bhåva in
the scriptures. The worship is called Saguƒa Upåsanå in contrast
to Nirguƒa Upåsanå, which is worship of unmanifest God, the
Parabrahma of Vedånta. Scriptures say that Parabrahma is one
without a second (Ekamevadwit∂ya≈ Brahma, nehanånåsti
ki¤cana) hence in the absence of the second, i.e., the worshipper,
Gåyatr∂-Upåsanå 255
worship of Parabrahma in dualistic spirit, is inconceivable and

it simply means the Sådhakaís meditation on the oneness of his
soul (J∂våtmå) with Parabrahma. Thus Upåsanå really means
worship of manifest God or Saguƒa Brahma.
2. Gåyatr∂-Upåsanå consists of two parts, viz., Sandhyåvandana
and Pa¤ca Mahåyaj¤as. Sandhyåvandana means offering of
prayers in the morning, noon and evening twilight and its chief
part is Japa of the Gåyatr∂-Mantra, coupled with meditation on
the self-illumined ∫‹wara, the Upåsya. The various parts or A∆gas
of the Sandhyå worship practised before and after the Japa of
the Gåyatr∂-Mantra have their own importance and rich occult
significance. The meaning of the Gåyatr∂ Mantra according to
›r∂ Såyaƒåcårya, the celebrated commentator of the Vedas, is:ó
ìWe meditate on the Supreme-effulgence of the Radiant Being
(the indwelling controller and director of all things); may He
stimulate our intellect entirely (to enable us to realize the truth)î.
This great Mantra has come down to mankind as a sacred
inheritence, from generation to generation, from the most revered
Brahmar¶i Vi‹wåmitra of yore, who achieved his spiritual
greatness by the practice of the sacred Gåyatr∂-Upåsanå and
attained the distinction of being the seer of the Great Gåyatr∂-
Mantra. This Mantra has two parts; the first part of it from ëTatí
to ëDh∂mahií consists of praise of Saguƒa Brahma (∫‹wara) on
whom the Upåsaka meditates with reference to the Lordís glory;
the remaining part of the Mantra from ìDhiyo yo na¨î to the
end of it is prayer to the Lord for enlightenment, to enable the
practicant to realize the truth, which is that of the spiritual oneness
of the J∂våtmå with Parabrahma.
3. The J∂våtmå is a manifestation of Parabrahma in Avidyå
(the lower aspect of divine Prakæti) and his sacred mission during
his earthly existence as a human being, is to ensure his liberation
from bondage in Avidyå, by realization of his oneness with
Parabrahma. From his manifest state in Avidyå his rise to the
spiritually highest state of the unmanifestedness of Parabrahma

is indeed a very difficult task for the J∂våtmå to achieve
(Bhagavadg∂tå XII. 5). To be able to attain that high goal, he
has necessarily to pass through an intermediate stage in which
Parabrahma happens to be manifest as Saguƒabrahma (i. e.,
∫‹wara) crowned in Vidyå (the higher aspect of divine Prakæti).
The process of reaching ∫‹wara consists of the contemplation on
his Light (Vidyå) and is called the Gåyatr∂-Upåsanå. For ensuring
attainment of the supreme goal of realization of his oneness with
Parabrahma, J∂våtmå (the Upåsaka) is advised to meditate on
∫‹wara (the Upåsya) in the manner indicated in ìSohamî, which
means ìIî i.e., the J∂våtmå (the Upåsaka) am He i.e., ∫‹wara
(the Upåsya), in spirit. ìSohamî forms a happy spiritual link
between ∫‹wara, Lord of Vidyå, and J∂våtmå, a prisoner in
Avidyå, and facilitates the spiritual union between the two. In
this meditation the Upåsaka perseveringly practises to give up
the long-standing habit, brought forward from birth to birth, of
considering himself to be the perishable body which is a bundle
of flesh, blood, fat, filth and bones packed up in skin; and practices
to mediate that he is the immortal Åtmå, who is spiritually one
with Parabrahma. When this twofold practice gains root in the
heart of the devotee, ∫‹wara crowned in his heart (G∂tå XVIII. 61)
lifts the devotee from the depth of Avidyå to his own high level
of Vidyå and the happy union between the two is the result. In
course of time when the Upåsaka gains fitness to rise higher,
the Lord throws off His mantle of Vidyå and reveals Himself
to the devotee as Parabrahma. This is realization by the Upåsaka
(J∂våtmå) of his spiritual oneness with Parabrahma, which is the
highest spiritual goal achievable by man. After this realization
there remains nothing for the Sådhaka to do in the shape of
Sådhanå, except to meditate on the goal already achieved, till
he quits his body. Such is the greatness and efficacy of
the Gåyatr∂-Upåsanå in ensuring salvation of the Upåsaka.
Hence the person who is entitled to practise the Upåsanå but

neglects to do so is described in scriptures to be one who commits
spiritual suicide (∫‹a-Upani¶ad verse. 3). Till his union with the
Lord actually takes place, the Upåsaka cannot speak with
authority on Adwaita-Vedånta and is advised to concentrate on
achieving the union.
4. Pa¤ca-Mahåyaj¤as are the five great sacrifices, which a
Gåyatr∂-Upåsaka is required to perform everyday as part of the
Gåyatr∂-Upåsanå. They are symbolic of the worship of God in
his all-pervading aspect, i.e., in His Universal form (Virå¢ -›ar∂ra)
containing in it all categories of life (i.e., J∂våtmås) in the universe,
as manifestations of ∫‹wara. The five sacrifices are as described
below.
(a) Brahma-Yaj¤a:óThis is worship of, or meditation on,
Brahma. It involves devout study of the Vedas, called Swådhyåya,
which teach all about Brahma, which is the basis of the
manifestation of the universe, and show the way to the realization
of Brahma. It is said that the devotees of Brahma-Yaj¤a attract
sympathetic attention of the Muktåtmås, or liberated souls, who
reside in the higher planes of the universe, look after the spiritual
elevation of the human race and inspire the latter. Åkå‹a and Våyu
Tattvas (ether and air) are involved in the worship.
(b) Deva-Yaj¤a:óThis is worship of Devas (minor gods) who
are agents of ∫‹wara in the spiritual administration of the universe,
by oblations of Såttvika food (mixed with Ghee) into fire
(Agni-Tattva).
(c) Pitæ-Yaj¤a is propitiation of §R¶is, Dharmåcåryas, Manes,
etc., by means of oblations of water (Jala Tattva).
(d) Manu¶ya-Yaj¤a is service of humanity principally by
offering food to the hungry, clothing to the naked, medicine to
the sick, etc., all products of the Earth (Pæthv∂ Tattva).
(e) Bhµuta-Yaj¤a:óKindness to all categories of life, other
than man, such as animals, birds and other living creatures. This
sacrifice is supposed to include worship of plant life also. Pæthv∂

Tattva is involved in the Bhµuta-Yaj¤as also.
5. The Gåyatr∂-Upåsanå is a combination of Karma, Bhakti
and J¤åna. The Japa of Gåyatr∂-Mantra, coupled with the
preceding and subsequent parts of Sandhyåvandana and the
practice of Pa¤ca-Mahåyaj¤a represent the Karma aspect of the
Upåsanå.
Contemplation on the glory of the Lord indicated in the first
part of the Gåyatr∂-Mantra, more especially in the spirit of
ìSohamî, is the J¤åna aspect; and the prayer contained in the last
part of the Mantra, represents the Bhakti aspect of the Upåsanå.
This happy combination is indispensable till perfection is attained
by the Upåsaka to ensure even progress of the Upåsanå.
6. Sandhyåvandana is the analytic (Vyatireka) part of the
Gåyatr∂-Upåsanå, because it involves the practice of elimination
of the body (›ar∂ratraya) during meditation and an attempt on
the part of the Upåsaka to realize Parabrahma in his own heart
as Pratyagåtmå. Through the practice of the Pa¤ca-Mahåyaj¤a
the Upåsaka seeks to realize Parabrahma outside himself in Its
all-pervading aspect as Paramåtmå, and this may be called the
synthetic (Anvaya) part of the Upåsanå, though there is in it too
some amount Vyatireka to be gone through during the process
of elimination of Nåma (name) and Rµupa (form) of every object
in order to find the existence of God in it. The two aspects together
make the Upåsanå complete and effective.
7. Gåyatr∂-Upåsanå may be treated as the kernal of universal
religion, because the goal aimed at by its practice, viz., union
of the human soul with God, is what all great religions of the
world have in view. Hence followers of the different religions
are Gåyatr∂-Upåsakas in their own ways and should know that
they are a great Universal Brotherhood. The differences in the
forms of practice of the different religions by their followers
hailing from different parts of the world, due to differing local
conditions, are of minor importance and make no difference in

their spiritual brotherhood and in the goal to be attained by them.
To ensure the natural spiritual progress of the human race, the
underlying common basis of religion should be respected by all
possible means. May God grant the unhappy world the happy
day when there will be an end to all forms of strife in the name
of religion, when mankind will be free to profess the religion
it chooses to do with a view to ensure its spiritual progress and
realize the ideal of universal brotherhood in everyday life.
Greatness of the Gåyatr∂-Upåsanåó
Bhagavån Vedavyåsa, one of the greatest seers of the hoary
past, and the author of the eighteen Puråƒas including the great
Mahåbhårata, has recorded the importance of the Gåyatr∂-
Upåsanå in the following words:ó
Áfl¬˝Ê flÎˇÊÊ ◊Í‹◊SàÿSÿ ‚¢äÿÊ
flŒÊU— ‡ÊÊπÊ œ◊¸∑§◊Ê¸ÁáÊ ¬òÊ◊˜–
ÃS◊Êã◊Í‹¢ ÿ%ÃÊ ⁄UˇÊáÊËÿ¢
Á¿UÛÊ ◊Í‹ ŸÒfl flÎˇÊÊ Ÿ ‡ÊÊπÊH 7H
‚¢äÿÊ ÿŸ Ÿ ÁflôÊÊÃÊ ‚¢äÿÊ ÿŸÊŸÈ¬ÊÁ‚ÃÊ–
¡Ëfl◊ÊŸÊ ÷flë¿ÍUº˝Ê ◊ÎÃ— EÊ øÒfl ¡ÊÿÃH 8H
ÃS◊ÊÁÛÊàÿ¢ ¬˝∑§ûÊ¸√ÿ¢ ‚¢äÿÊ¬Ê‚Ÿ◊ÈûÊ◊◊˜–
ÃŒ÷Êfl Ÿ ∑§◊Ê¸ŒÊflÁœ∑§Ê⁄UË ÷flÛÊ Á„UH 9H
ìThe Dwija (twice-born) is the stem of the tree (of religion),
Sandhyåvandana (i.e., Gåyatr∂-Upåsanå) is its root, Vedas are
its branches and religious acts are its leaves; therefore the root
must be protected (i.e., Gåyatr∂ Upåsanå should be practised)
at all cost. If the root of the tree is cut off neither the stem nor
the branches (with leaves) will be left (alive). In other words,
if Gåyatr∂-Upåsanå is neglected, there will neither be a Dwijåtmå
left in the country nor any religious activities based on the Vedas.î
ìThe Dwija (twice-born) who has not understood the Gåyatr∂-
Upåsanå, and does not practise it, is as good as a ›µudra when
alive, and after death he will be reborn as a dog, i.e., in a category

of life lower than mankind for having lost the valuable opportunity
of his human birth to attain liberation from bondage which the
practice of Gåyatr∂-Upåsanå ensures.î
ìTherefore the excellent Gåyatr∂-Upåsanå should be practised
daily as an obligatory duty. The Dwija, so-called, who neglects
this duty is not qualified to perform any other religious actî (Vide
Dev∂ Bhågavata XVI. 7ó9).
To complete the description of the greatness of the Gåyatr∂-
Upåsanå, it may be mentioned that even ›r∂ Råma and ›r∂ Kæ¶ƒa,
when they trod on earth, regularly practised it as referred to by the
Råmåyaƒa of sage Vålm∂ki and the ›r∂mad Bhågavata Puråƒa.
In these degenerate days what a Dwija father or guardian
generally does for his son or ward principally amounts to bringing
comfort and enjoyment to the latterís body and practically nothing
for his soul. The practice of Gåyatr∂-Upåsanå should be universally
introduced among Dwijas to make up this deficiency. If after
initiation the Upåsanå is neglected it amounts to irreverence for
the Upåsanå itself as well as for the Guru giving initiation, who
is generally either the father of the Upåsaka, or in the absence
of the latter some other relation of his. Irreverence to the Guru,
like ingratitude to parents and other benefactors, is considered
one of the greatest sins that man is capable of committing. This
undesirable state is, indeed, morally objectionable; and it is
objectionable spiritually as well, because such neglect amounts
to the Upåsakaís commission of spiritual suicide with sad results
to all concerned. May God grant that all Dwijas, young and old,
take to the faithful practice of both the aspects of the Upåsanå,
viz., Sandhyåvandana and Pa¤ca-Mahåyaj¤as in all earnestness,
thus ensuring their own spiritual welfare as well as the welfare
of all categories of life in the universe.
❑❑
Gåyatr∂ Mantraóthe Power of Powers
óSwami Chidananda
Navaråtri is an awakening call, year after year, to experience
and express afresh the divine nature in man, to make manifest
the light of truth and love, to vanquish and conquer the evil
forces within. It is through the positive forces of mercy, service
and truth that the negative and evil elements can effectively be
eliminated from the hearts and minds of people. The dark forces
of hatred, selfishness and falsehood can never resist love,
selflessness and truth which are the visible expressions of
Divinity. Dev∂ can be worshipped either through Vaidika or
Tåntrika methods. Mother ›akti is worshipped even without
elaborate rituals, through Parå-Pµujå, pure meditation and Mantra
Japa also. Indeed, this is quite suitable to the majority of people
than the difficult ritualistic form of worship. In the former case,
Bhåva or faith plays an important part. No order of reality can
be stepped into unless one fulfils the demands of the one lower
to it. We do not consider the sun and its luminosity as different
entities. Similarly the Sådhaka or Upåsaka knows that Dev∂ is
Parabrahma-›akti itself, not creating a barrier between Brahma
and ›akti, and thus reaches the goal through the grace of Dev∂.
As said above, a Sådhaka can worship Dev∂ through Pµujå,
meditation and Japa and the criterion is that one should be
honest, sincere and faithful by which Mother ›akti is pleased
and readily showers Her grace on the aspirant. One may take
to chanting of Dev∂ Mantra during the Navaråtri doing it with
intense Bhåva. The glory of the Name and the power of the
Divine Word are well known in all the religions of the world.
But it will not be an exaggeration to say that in Hindu faith
this tradition of Nåma-Mahimå (glory of the Name) has been
given such a place of prominence that it forms a distinct and

integral mode of approach to the Divinity by itself. The practice
of the Divine Name is emphatically posited as a complete
Yogaóthe Japa Yoga. Especially in the later ages, approaching
our own, it has been brought to the forefront by the saints and
sages of the past five or six centuries all over Bhåratavar¶a,
and given equal, if not superior, place with the four traditional
paths for realising the ultimate Reality.
Mantra is to be understood as a collection of letters
scientifically arranged and energised by constant repetition
wherein the divine Nåda or sound has been made fully
conscious. It is a sound-symbol. Name is thus a collection of
sound-symbols representing a peculiar sound-formula that has
been intuitively perceived by sages in practice, in the depths
of their spiritual meditation. These symbols were handed down
through the technique of Mantra initiation or Mantra-Upade‹a
to qualified recipients who, in their turn, with their purified will,
firm faith and determination, relive that experience which their
Sage-Guru had lived. The aspirants in their own lives experienced
the consciousness springing forth in all its splendour in and
through the Mantra and finally this consciousness so pervaded
them that they became one with the consciousness itself.
The approach to the Mantras is made in two main ways,
and in both the element of faith is there. But the difference is
this. One is a purely esoteric approach where the Sådhaka who
obtains the Mantra knows that this is a mysterious divine
formula which, if repeated, will ultimately lead to divine
consciousness; with this knowledge he brings to bear his strong
determination or will-power upon the Mantra, and with resoluteness
he takes to his Sådhanå. Ultimately, as a result of his will-power
and constant continuous repetition (Ha¢ha) he attains realisation.
The second has got in it an element of pure faith and devotion.
Here it is the Bhåva or right attitude that predominates. The
Gåyatr∂ Mantraóthe Power of Powers 263
Sådhaka does not depend so much upon the science and the
exact technique of the Mantra-Siddhi as the claiming nature of
his Bhåva or attitude that quickly makes the Mantra spring into
his full consciousness. The Bhakta does not depend much upon
his will-power but upon his heartís Bhåva, upon the intensity
of his feelings and devotion. He has so much devotion for Dev∂
that he is sure the mere utterance of Her sweet Name will at
once consume all his sins and bring him to the highest realisation
immediately. This is the sort of faith which most of the later
poet-saints of India had. Perhaps the fundamental difference
between the man of the West and the Orient is that the former
seeks to obtain his wants from the external world, whereas the
latter always relies upon the inner being. The Occidental tries
to get happiness from the outside sense-universe. The Oriental
withdraws his senses, dives within and tastes the bliss of his
own Self. The scientist harnesses nature, tries to tap potency
and power from matter, but the man of Spirit counts as nothing
the forces of this world when compared to the Supreme Power
or ›akti, the true inner power of the Spirit or Atman. To an
aspirant (especially in this country) all power is in the Atman.
The nature of the Self is omnipotence. The Atman is possessed
of Ananta ›akti (unlimited power).
This power is first manifest as Sound from which proceeds
the entire creation. All phenomena are evolved out of Sound.
The Vedas embody in themselves this sound aspect of the
Supreme. Each Mantra in the Vedas is the storehouse of infinite
power, and is a veritable mine of limitless ›akti. Upon this
Mantra ›akti does the true aspirant, in this country, rely. This
is the secret of his serenity and fortitude. Of all such Mantras,
the most potent is the Gåyatr∂ Mantra. There are various,
Gåyatr∂ Mantras for various gods and goddesses, and one may
choose the particular Mantra pertaining to the specific I¶¢a-
Devatå, or the main Gåyatr∂ Mantra itself.
The Gåyatr∂ Mantra is the very life and soul of the Hindu,
to the three of the four Varƒas of the Hindu society. Even as
the wisdom of the G∂tå is called the quintessence of all the lofty
philosophy of the Upani¶ads, so too, the Gåyatr∂ Mantra is the
very concentrated essence of the power and splendour that is
in the Vedas. Gåyatr∂ is therefore, Mahat-›akti. The unique
importance of this Mantra is seen in the fact that its repetition
is enjoined upon the three Varƒas and Å‹ramas of the Hindu
society. The Gåyatr∂ Mantra is acceptable to all types of
aspirants, for it is conceived as the worship of the Dev∂, worship
of Lord Hari, worship of Åditya or Sun and also as pure
Nirguƒa worship of Brahman.
The Tejas of the Brahmacår∂ lies in his Gåyatr∂ Japa; the
support and prosperity of the Gæhastha is also the Gåyatr∂; the
strength and solace of the Vånaprastha is again the Gåyatr∂
Mantra. Thus, from the moment of the young studentís
Upanayana (investiture with the sacred thread) up to the moment
when he enters the glorious state of Sa≈nyåsa, throughout his
life, the Gåyatr∂ Mantra is the constant guide, friend, support
and strength to the Hindu. To him the Gåyatr∂ Mantra is
everything, and the initiation of the Mantra marks the beginning
of the spiritual life of the Hindu. The Gåyatr∂ occupies the first
place in the four great things in his life, viz., Gåyatr∂, G∂tå,
Guru and Ga∆gå.
So great is its importance that the Japa of the Gåyatr∂
Mantra is laid down as a compulsory daily Sådhanå in the life
of every Hindu. No matter what oneís Kuladevatå (family deity)
might be, no matter what oneís I¶¢a-Devatå may be, yet the
daily repetition of the Gåyatr∂ Mantra and the offering of the
Arghya (sacred ablution) repeating the Gåyatr∂ Mantra is
enjoined upon every Hindu. The glory of the Gåyatr∂ and its
power is such that it is said that a single offering of water
(Arghya) with Japa of the Gåyatr∂ carries with it the spiritual
Gåyatr∂ Mantraóthe Power of Powers 265
power equaling the sum total of all the thirty-three crores of

celestial beings or Devas.
But it is seen these days that due to the present day
civilisation and the busy hectic life of the majority, especially
in urban areas, many do not find time to perform their Sandhyå
(doing Arghya with the repetition of Gåyatr∂ three timesó
morning, noon and evening). This is a sad state of affairs. Dear
reader, realise the wondrous potency of the glorious Gåyatr∂.
Realise clearly what a precious heritage you have in this Mantra.
Neglect not this Divine ›akti that the §R¶is of yore have
bequeathed. This is the true ›akti before which electricity,
radioactivity, atomic force, etc., appear as trifles. Start doing at
least from the Navaråtri (as Navaråtri Vrata) regular daily Japa
of Gåyatr∂, and feel for yourself the wondrous power that you
derive therefrom. This is the real Power of powers. It will guard
you from all dangers, give you infinite strength to overcome
all obstacles and take you to the very pinnacle of splendour,
peace and bliss.
May Mother Parå ›akti bestow upon you all strength and
wisdom in your pursuit. May Dev∂ bless you all in your right
endeavours.
❑❑
Gåyatr∂óthe Mother Divine
óRamakrishna Rao Gandikota
(˙ ÷Í÷È¸fl— Sfl—) Ãà‚ÁflÃÈfl¸⁄‘Uáÿ¢

÷ªÊ¸ ŒflSÿ œË◊Á„U– ÁœÿÊ ÿÊ Ÿ— ¬˝øÊŒÿÊÃ˜H
(§Rgveda III. 62. 10)
ìO Supreme Lord! Thou art ever existent,
Ever conscious, ever blissfulñwe meditate on Thy most
adorable glory.
Mayest Thou guide and inspire our intellect on the path of
highest divinity
May we be able to discriminate between Truth and
Falsehood.î
Gåyatr∂ is the epitome of the Vedas. It is a Divine Elixir.
ìGåyanta≈ Tråyate iti Gåyatr∂.î This sacred Mantra has
been recited in the ìCavern of the heartsî by millions of
people for over several centuries. There is no prayer more
comprehensive, more majestic, more effective and more blissful
than Gåyatr∂.
Epitome of Vedasó
This is called the ìSong Saviourî, as it protects him, who
chants it. Gåyatr∂ is the Mantra of the Mantras. It is the Epitome
of the Vedas and the keynote of their teachings. It is the unique
Mantra of purity, unity and divinity. Gåyatr∂ is glorious, most
supreme soul lifting, softening and salvation yielding.
Manu says, ëThere is no higher Mantra than Gåyatr∂, there
is no higher deity than ones Motherí. Gåyatr∂ is the ìVedas in
nutshell.î It is out of Gåyatr∂ the Vedas have come and into
Gåyatr∂ the Vedas have converged. That is why this sacred verse
adorns all the Vedas. It occurs in §Rgveda (III. 62. 10), in
Gåyatr∂óthe Mother Divine 267
Yajurveda (III. 35, XXII. 9, XXXVI. 3) and in Såmaveda

(1462). The Brahmacår∂s and the Gæhasthas are entitled to
do ëTripada Gåyatr∂íóhaving three feet with 24 syllables.
The Sa≈nyås∂s perform Catu¶pada Gåyatr∂. The fourth Pada
is derived from ëAtharvavedaíóìParoråjasi Savadomî.
However some ›r∂vidyopåsakas at the time of ›r∂ Cakrårcana
recite the fourth Pada too. Gåyatr∂ is the Mantra of the real
Guru, the omniscient God. It is named after its metre
(Chandaís), which was revealed to Vi‹wåmitra, the Råjar¶i
who got elevated to Brahmar¶i position by performing penance
for centuries.
Gåyatr∂ Råmåyaƒa:ó
Vålm∂ki composed Råmåyaƒa with 24 cantos with 24000
stanzas. Every 1000th stanza begins with a syllable of Gåyatr∂.
Gåyatr∂ Råmåyaƒa is a Stotra with those 24 ›lokas commencing
with those syllables of the Gåyatr∂. The corresponding 24
syllables of the Yogas therein areó(1) Tat (2) Sa (3) Vi
(4) Tu (r) (5) Va (6) Re (7) °N (8) Ya-≈ (9) Bhar (10) Go
(11) De (12) Va (13) S-ya (14) Dh∂ (15) Ma (16) Hi (17) Dhi
(18) Yo (19) Yo (20) Na¨ (21) Pra (22) C (o) (23) Da
(24) Yåt.
Thus Råmåyaƒa is considered to be an exposition of the
Gåyatr∂.
ìKausalyå Suprajå Råma Pµurvå Sandhyå Pravartate
Utti¶¢ha Nara ›årdµula Kartavya≈ Daivamåhnikamî
Says sage Vi‹wåmitra to ›r∂ Råmaówhile Råma and
Lak¶maƒa were being taken to the forest for protecting the Yaj¤a
that was to be performed. This shows the importance of
Sandhyopåsana. Even the gods incarnated viz., Råma and
Kæ¶ƒa, gave greatest priority to it.
Invocation to Gåyatr∂:
Salutations to Gåyatr∂! Glorious Mother that grants all the
boons!
Mother of Vedas and known by Vedas Pæthv∂! grant me

audience!
Accept my hymn of praise, Ye the embodiment of Pråƒa
and senses
Light of the divine wisdom, and conqueror of enemies. Ye
the resplendent form of renowned brightness of Devas.
Form of the universe, form of the Time.
Incarnation of the Praƒava, Pæthv∂! give me the Dar‹ana!
Oh Ye Mahålak¶m∂!
Mahå Kål∂, Mahå Saraswat∂!
Salutation to you again and again and again!
Need to Worship the Mother Divine:
In this world, we mortals are so overwhelmed with Aj¤åna
(ignorance), that though we know a thing to be wrong, we are
helplessly impelled to do it. Aj¤åna is a disease for which J¤åna
(enlightenment) is the only cure. The Divine Mother alone is
capable of bestowing this ëMilk of J¤ånaí, removing our
ignorance, and satiating the hunger of our Åtmå (soul).
A hungry child thinks of its Mother and the Milk she will
give and yearns for both. Similarly we must yearn for the grace
of the Mother Divine, so that we can obtain from Her the ëmilk
of enlightenmentí. For that purpose we must be constantly
thinking of Her and praying to Her, says the Seer of Ka¤c∂ó
Paramåcårya Candra ›ekharendra Saraswat∂.
Gåyatr∂ in the body:
Gåyatr∂ Mantra is a means to bring about the communion
of man with god. The body is termed as the temple of the
god. The Gåyatr∂ is the cosmos and the human body is its
miniature.
ìAs is the Macrocosm, so is the Microcosmîóso say the
scriptures. Just as the Gåyatr∂ has 24 syllables, the human body
has 24 important elements. They areó
(1) Sense organs of Perception 5

(2) Organs of Action 5
(3) Vital airs viz., Pråƒa, Apåna, Vyåna,
Udåna and Samåna 5
(4) Subtle Elements 5
(5) Anta¨karaƒaóMana, Buddhi,
Citta and Aha∆kåras 4
Total: 24
They are interrelated with the universe. Knowledge of every
thing can be got through the Gåyatr∂, which has a relation with
the ìBody and the universeî alike.
Efficaciousness of Gåyatr∂ MantraóSome Anecdotes:
Surprisingly, in Akabaranåmå, we find this story to realize
how potent the Gåyatr∂ Mantra is. One day Akabara and his
minister B∂rabala were going around the city in disguise. They
came across a poor Brahmin who was begging. Akabara
ridiculed whether the Brahmin could get no other work to earn
a livelihood. B∂rabala felt unhappy.
B∂rabala met the Brahmin later on and offered twice
the amount he earns by begging, provided, he does Gåyatr∂
Mantra Japa at least for 10 times a day. Brahmin used to do
the Japa everyday and collect the amount from B∂rabala, as he
promised. After sometime the Brahmin got engaged in doing
the Japa for longer periods. B∂rabala enhanced the remuneration
and asked the Brahmin to perform Japa for his (B∂rabalaís)
benefit. After some months, the Brahmin stopped going to
B∂rabala to collect the money. B∂rabala was surprised to find
a magnetic aura (Brahmic effulgence) in the Brahminís face.
B∂rabala took Akabara to him. Emperor Akabara too was struck
by the divine effulgence beaming forth the face of the Brahmin.
Akabara bowed down and sought the Blessings of the Brahmin
and enquired B∂rabala who the noble man was. Where he came
from. B∂rabala smiled and said that he was none else than the
poor brahmin whom he ridiculed for collecting alms sometime

ago. B∂rabala revealed the secret of efficacy of Gåyatr∂ Mantra-
Japa to Akabara.
Vidyåraƒya performed Gåyatr∂ Pura‹caraƒa for 24 lakh
times, by which there was a shower of gold, which was used
to relieve the misery of the people of Deccan, who were effected
with severe famine at that time.
There are several such anecdotes which establish the efficacy
of Gåyatr∂ Mantra-Japa. It is a philosopherís stone, an elixir
divine, which can serve as a ìPassport to Bliss.î It is indeed
a ìSpiritual food for the hungry soul.î
Just as honey is the essence of flowers, Ghee is the essence
of milk so is Gåyatr∂, the essence of Vedas. It is a Kåmadhenu
to him who has accomplished it in full. Just as Ga∆gå purifies
sins of the body, Gåyatr∂ is the form of Brahma-Ga∆gå that
purifies the soul. There is no other Mantra superior to Gåyatr∂,
for further progress in the penance for accomplishing the desired
successósays Vyåsa.
Savitå-Scientific Concept:
Savitå is the main deity addressed in Gåyatr∂ Mantra.
According to Taittir∂ya Upani¶ad, this Savitå is the impeller,
the driving force before the cosmos through whose force the
wind blows, through whose force the Sun moves and through
whose force Agni and Indra discharge their functions. The outer
Sun we see is a mere physical vehicle of a mighty and all
knowing consciousness, which pervades the solar system in
layers of inexpressible glory.
Recitation of the Mantra at the morning, noon and evening
helps the lowering of the entropy of the individual. In other
words the useful energy available for external work may get
considerably increased. This is entirely a mental phenomenon.
The wandering mind is brought to a focal point and is attuned
to positive action. The purpose of human life is not to waste
in restlessness in feverish anxiety and race after physical comfort.

We have to develop our mental, moral and spiritual powers latent
in the man. Sandhyå Vandana is the only panacea.
Bhargo:
A true devotee who chants Gåyatr∂ with infinite faith can
acquire all the 33 kinds of the wealth covered by the wordó
Bhargo, in the Mantra. The first foot of Gåyatr∂ covers the
following 8 kinds of wealth viz., (1) Valour, (2) Splendour,
(3) Toleration, (4) Physical Strength, (5) Sweetness of tongue,
(6) Celibacy and (7) Righteousness. (8) Freedom from disease.
The Second Foot of Gåyatr∂ Covers the Following 8 kinds
of wealth:
viz., (1) Complete education, (2) Brave family, (3) Ability
to maintain the family, (4) Faithful and loving subordinates, (5)
Glory of learning, (6) Healthy body and fame for spiritual
eminence, (7) Ability to meditate and spread knowledge and
(8) Proper use of money for righteous causes.
The Third foot of Gåyatr∂ Covers the following 8 kinds of
wealth:
viz., (1) Age, (2) Development, (3) Beauty, (4) Fame, (5)
Fame on account of righteous living, (6) Protection of life, (7)
Means to remove Distress and (8) Rationalisation and command
of language.
Nine other wealths:
In addition to the above 24, the devotee acquires the
following 9 more kinds of wealth, viz., (1) Pure Water, Milk
and other Juices, (2) Butter and Honey, (3) Food Grains, (4)
Just treatment, (5) Truth, (6) Ability to perform Yaj¤a (Sacrifice),
(7) Ability to form institutions of public utility, (8) Help in
the welfare of the country and (9) Cattle wealth (Pa‹u
Sampadå).
Further we learn that the three feet of Gåyatr∂ verse
possesses the whole 24 Super natural powers associated with
corresponding deities which aid the functioning of the ìCosmic

Scheme.î
Sandhyopåsanå:
Sandhyå is the time when ∫‹wara performs His Cosmic
dance and draws all the creatures towards Himself. However
happy and sweet the activities of a person may be in the day
and night, the times of meeting of day and night, and night
and day are declared by the ancient sages to be very auspicious
and efficacious. That is known as Sandhi. This is the time
the aspirant is expected to enjoy the ìBliss of Solitudeî in
an atmosphere of stillness and calm. It is not time to sloth in
laziness in bed and idle away in a club with cards, wine and
women.
Upanayana Sa≈skåra is a prerequisite to perform
Sandhyåvandana systematicallyóDwijas (twice-born) are qualified
for this purpose. Dwijatva is not acquired by birth alone. In good
olden days even women were eligible to perform the austerities.
Generally the Upanayana Sa≈skåra is performed at the age of
8 (Garbhastama). Father alone is competent to initiate his son
to this Sandhyopåsanå. Unfortunately if father is not alive, the
elder brother is competent. Priest performing the initiation is the
last resort. Initiation to Gåyatr∂ is done in strict secrecyóby
covering the head of the son and the father with a new cloth
or a shawl.
In §Rg and Yajurvedas, some 18 steps are prescribed in the
procedure of Sandhyopåsanå. It is a quite elaborate ritual and
in the present age it may not be possible to strictly adhere to
this. Instead of completely giving up this Sandhyopåsanå on
account of paucity of time (of course it is just an excuse). I
advise the younger generation to condense it to at least the
following five stages (Sa≈k¶ipta Sandhyopåsanå). They areó
(a) Purification ceremony (Mårjana), (b) Meditation on Savitåó
Spiritual Sun, (c) Meditation on Gåyatr∂, (d) Gåyatr∂ Mantra-
Japa 108 times or at least 11 times, (e) Farewell to Gåyatr∂

and Sµurya.
This abridged process hardly takes 15 minutes, when got
accustomed.
Japa-Procedureó
Sandhyå should never be given up but practised for longer
and longer time everyday for the attainment of the Brahmic
Effulgence, as this attainment alone can take man beyond the
worldly sorrows and miseries.
Mind is like a monkey. Thoughts sway our mind like waves.
As such, mind should be fixed. Lips should be closed, the
tongue should be placed between the teeth. The Mantra should
be repeated in the mind. The tongue and the lips are not to
be stirred or moved but the words are to be heard mentally.
Counting should be done by touching the nodes of the fingers
with the thumb, commencing from the middle node of the
Anåmikå. This is known as Karamålå. This Mantra-Japa should
be undertaken under the strict supervision of the father, who
is the Guru for Gåyatr∂ Mantra-D∂k¶å. It is only absence of
oneís father or his inability, one should seek the guidance of
a competent Guru.
Paradoxically in the present day, the people who are
supposed to be eligible to perform Sandhyopåsanå and Gåyatr∂
Mantra-Japa, are neglecting or even giving up, considering it
a mere waste of time. Others who are considered to be
ineligible, are complaining that they have been deprived of it
on caste discrimination, blaming the ìVarƒa Systemî, though
the Lord in Bhagavadg∂tå has clearly proclaimed that the
division is just on the basis of the Guƒa and Karma, to facilitate
division of labour. There is scope for upgradation in the Varƒa
System, by our acts and way of life. There is regression and
down-fall too.
Unfortunately the Gåyatr∂ Mahå Mantra is being used now-
a-days as a Ringtone or a Caller tune, in Cell Phones, and even

as a Door Bell Tune (Papam Santam), making a mockery of
it. In this Kaliyuga, Sandhyå and ›raddhå are just the two
things to be observed diligently. No Yaj¤as, no Tapas, no other
austerities are required. Further these two things i.e., Sandhyå
and ›raddhå cost nothing. A mere will to perform sincerely
is enough. Hope the pristine glory of our spiritual land i.e.,
Bharat is restored soon by our regular Sandhyopåsanå.
❑❑
To Divine Mother
Oh, Mother Divine. Where art Thou?
I wandered far and away;
Like a falling star that knows not its end,
Like a motherless lamb that goes on bleating in the
wilderness,
Like a storm-driven ship that knows not where it goes.
And lo, who cried that halt?

Was it you, Mother Divine.
I fear your anger, Mother,
And tremble at my crime.
My heart is heavy with remorse,

And knows not how to invoke
The Gratitude and Love for you.
Peace, Mother Dear, I only ask from you.
óKhandubhai Desai
Gåyatr∂ WorshipóSandhyåvandanam
óDr. C. S. V. Jois
ß¸‡ÊÊ flÊSÿÁ◊Œö‚flZ ÿÁà∑§@ ¡ªàÿÊ¢ ¡ªÃ˜–
(∫‹åvåsyopani¶ad 1)
The entire universe is the abode of Lord the Almighty, who
is omnipresent, omniscient and omnipotent.
With the above saying, by Brahmar¶i Yåj¤avalkya, from
his famous ∫‹åvåsya Upani¶ad, it is evident that the universe
which we are observing is nothing but the Lord Himself.
•ãÃ’¸Á„U‡ø ◊à‚flZ √ÿÊåÿ ŸÊ⁄UÊÿáÊÁSÕÃ—–
Which also confirms the all-pervading quality of Almighty.
God has two distinct formsóFirst, the form which we are
not in a position to comprehend, either by our sense-organs
specially our eyes or the mind; the other, the manifestation of
His vast presence in the form of this world of objects that is
the Pa¤catattvasóthe earth, water, light, air and ether which
is verily visible.
In the fifth chapter of the Bæhadåraƒyaka Upani¶ad, the
conversation between Brahmar¶i Yåj¤avalkya and Åcårya
Uddålaka, son of Aruna a Kulapati, the latter questioning the
former that the present world which we see, the Paraloka which
we have heard and the Pa¤cabhµutas have all been encompassed
in ìone Sµutraî and he who knows this Sµutra knows everything,
do you know this? For this Brahmar¶i Yåj¤avalkya replied in
positive and said that the Sµutra is Våyu: the Antaryåm∂, which
pervades the entire universe and beyond. Uddålaka and the
entire assembly of scholars present there experienced in their
mind the presence of that Antaryåm∂. He alone is Sat, Cit, and
Ånanda in principle and those who sing and pray this ›akti,
known as Gåyatr∂ (Gåyantam tråyate yasmat). And the same
Antaryåm∂, which is the creative force of Lord, known as Såvitr∂

(Savituhu yå ‹aktihi så) and the same Antaryåm∂ which when
spelt out known as Saraswat∂, all the three principles when
observed daily at sunrise and sunset is known as Sandhyopåsanå
or Sandhyåvandana.
›ruti that is Veda elaborates this in the following Mantra:
©Ul¢Ã◊SÃÿ¢Ã¢ •ÊÁŒàÿ◊Á÷äÿÊÿŸ˜ ∑È§fl¸ã’˝ÊrÊÔáÊÊ ÁflmÊŸ˜ Ãà‚∑§‹¢
÷º˝◊‡ŸÈÃ– •‚ÊflÊÁŒàÿÊ ’˝rÊÁÃ ’˝rÊÔÒfl‚Ÿ˜ ’˝rÊÔÊåÿÁÃ ÿ ∞fl¢ flŒ–
Brahmar¶i Vasi¶¢ha states tható
ÿÊ ‚¢äÿÊ ‚Ê ¡ªà‚ÍÁÃ◊Ê¸ÿÊÃËÃ— Á„U ÁŸ‡∑§‹Ê ß¸‡fl⁄UË ∑§fl‹Ê ‡ÊÁÄÃ—–
ÃûÊòÊÿ ‚◊ÈjflÊ äÿÊÿàfl∑¸§◊¢«U‹ªÃÊ¢ ‚ÊÁflòÊË¥ flÒ ¡¬Áàm¡—H
The meanings of the above two are very clear in establishing
the importance of Gåyatr∂ Upåsanå, which is better understood
as Sandhyåvandana.
The initiation of an individual into the system of Sandhyåvandana
in the form of Nityakarma is required to be done at the age of
seven (Garbhastama) of a child and before sending him for
Gurukula system of education in the olden days and at least as
early as possible, in the days that is earlier to his high school
education. In this context, that is in the present days the effect
of this initiation is that, such a student attains intellectual upliftment
not only in education but to build up moral confidence to face
this competitive world by the grace of Agni, Våyu and Åditya.
After the initiation the sacred as well as secret Mantra, handed
over by generations from father to son, the student practises the
Upåsanå daily in his future life, to obtain a power otherwise
known as Siddhi which helps the initiated student to visualize
the enormous power of Gåyatr∂ Mantra. The Mantra which is
in the form of a prayer goes thus:
˙ ÷Í÷È¸fl— Sfl— Ãà‚ÁflÃÈfl¸⁄‘Uáÿ¢–
÷ªÊ¸ ŒflSÿ œË◊Á„U ÁœÿÊ ÿÊ Ÿ— ¬˝øÊŒÿÊÃ˜H
Gåyatr∂ WorshipóSandhyåvandanam 277
Reciting of this Mantra with sincerity (›raddhå) enhances

the individualís intellectual ability (Dh∂ ›akti). Here comes the
real power of the mind, the only instrument God has given us,
which is having the capacity to see both inside and outside.
When one who is inspired by some great purpose, from
extraordinary project, all thoughts break their wants/desires and
the mind transcends the limitations, inspiring oneís consciousness
to expand in all the directions and the individual finds himself
in a new and wonderful world. Dormant forces, faculties and
talents become alive to find the external objective world in its
proper perspective.
There are innumerable systems that are being observed in
performing Sandhyåvandana in this world and particularly in
our Nation (Bharata). Despite this, all the observances (procedures
followed) clearly uphold only ìone Brahmopåsanåî. This is the
truth. The individual according to his own household principles/
practices who performs the rituals (Sandhyåvandana) has the
sanction of his Gæhyasµutras in the following ›lokaó
fl±flÀ¬¢ flÊ SflªÎsÔÊÄÃ¢ ÿSÿ ÿÊflã¬˝∑§ËÌÃÃ◊˜–
ÃSÿ ÃÊflÃ˜ ‡ÊÊSòÊÊÕ¸— ∑Î§Ã ‚fl¸— ∑Î§ÃÊ ÷flÃ˜H
It is necessary to observe and perform Sandhyåkarma in
its prescribed/proper time but due to any unavoidable reasons,
if the time could not be adhered to, even then Sandhyopåsanå
is a must, throughout oneís lifetime, for all those who have
been initiated, in oneís own interest and future prosperity.
ÿŒfl ÁfllÿÊ ∑§⁄UÊÁÃ üÊhÿÊ ÃŒfl flËÿ¸flûÊ⁄U◊˜ ÷flÁÃH
Here Vidyå means to understand the meaning of Mantra
which one recites and ›raddhå means devotion towards the
duty/Karma; such of the Karmas thus performed will result in
bestowing the intended Phalas/results.The above maxim applies
in full in respect of Sandhyåvandana.
In the course of performing Sandhyåvandana, there are three
important stages: Arghyapradåna, Gåyatr∂ Mantra-Japa and

Sµuryopaståna. All the three put together along with a few
subsidiary purificatory rituals (Mårjana and Påpa Visarjana)
constitute the Sandhyåvandana. Whenever the terms Sandhyå,
Gåyatr∂, Såvitr∂ and Saraswat∂ occurs the term equally applies
to the worship of the visible GodóSun. Immediately after the
Arghyapradåna, the individual does one Pradak¶iƒå uttering the
phrase ìAsåvådityo Brahmaî meaning that the Lord Sun is
Brahman, the supreme Lord. Sunís supremacy is again confirmed
in ›r∂ Rudra Nåmaka statingó
•‚ÊÒ ÿSÃÊ◊Ê¸ •L§áÊ ©UÃ ’÷˝È— ‚È◊¢ª‹—–
∞Ã ◊Êª¢ L§º˝Ê •Á÷ÃÊ ÁŒˇÊÈ— ÁSÕÃÊ—H
meaning that the visible God Sun who is red at Sunrise, red
at Sunset and brownish red at other times is Suma∆gala¨ó
bestower of all the auspicious things. His rays extend in all
directions. Further another important factor of Sun worship is
that He is the giver of perfect health to individuals who pray
him particularly when He is at the meridian, as per ““OÔ‰UŒÊ¸ª¢ ◊◊
‚Íÿ¸ „UÁ⁄U◊ÊáÊ¢ ø ŸÊ‡Êÿ–”” (Saurasµukta-§Rgveda). Now the second stage
of Gåyatr∂ Mantra-Japa is the tool to harness the concentration
of our mind, resulting in intellectual superiority. The third
concluding stage that is the Sµuryopåsanå again confirms salutations
to Sun by making Pradak¶iƒå worshipping at the same time
the powers in all the eight directions and Lords of Heaven and
Påtåla.
The Gåyatr∂ Mantra which has been coined by Brahmar¶i
Vi‹våmitra in his deep meditation, by the grace of Pµu¶an
(another form of Sun) who has also proved the efficacy of the
Gåyatr∂ Mantra by initiating twelve of his disciples and
particularly the two by name Kava‹a and Ailµu‹a (both are, so-
called Sµudras). Thus from all angles, any individual who desires
to uplift himself, performs Sandhyopåsanå as Nityakarma will
Gåyatr∂ WorshipóSandhyåvandanam 279
attain salvation (Mok¶a). The system is not banned to anyone

on considerations of gender, caste etc., let me conclude this
article with the Puranic version of Gåyatr∂ Mantra which is also
highly effective to anyone who recitesó
ÿÊ Œfl— ‚ÁflÃÊS◊Ê∑¢§ ÁœÿÊ œ◊Ê¸ÁŒ ªÊø⁄U–
¬˝⁄UÿÃ˜ ÃSÿ Ãjª¸— Ãm⁄Uáÿ◊˜ ©U¬ÊS◊„UH
❑❑
OM
A woman is really the absolute queen of her home.

An ideal mother and a good housewife is a
Goddess on earth.
She alone can tackle the problems of children
To their best advantage.
The children of today are the citizens of tomorrow.
It is she who really moulds their lives and
Thus helps in the improvement
And strengthening of the race.
The rearing of children is really
The building up of a nation or a country.
From children a nation is made!
óSwami Sivananda
Durgåóthe Supreme Female Reality
óKalyana Chowdhury
The female reality Supreme
Is Mother Durgå, ›ivaís queen,
Her grace can help you to know the truth
That is obscured by the illusionís screen.
She is primal power Divine

The auspicious creative trend to begin
And also to protect with ample care
And endless beautiful cosmic scene.
In annihilation she always stores

The seeds of life with interest keen
For the cherished future genesis to come
Bestowing Her filial affection serene.
As Umå Haimavat∂ She proved

That against the demons gods could win
As She was installed in their hearts
To keep their spirits evergreen.
As Dev∂ CaƒŒ∂ She saved the world

Being worshipped by devotees time and again
Brahmå, Vi¶ƒu and Mahe‹vara
Sing Her glory in celestial strain.
›r∂ Råma invoked the aid of Durgå

The ten-headed wicked Råvaƒa to kill,
Arjuna was told by ›r∂ Kæ¶ƒa in the war
To the mighty Mother to pray and appeal.
The superlative energyís personified source

On the lion of conscience has to remain;
Ever to beget the offspringís welfare
Her ten hands fight in directions ten.
❑❑
The Names of Lalitå

Long as the inked/blind wind,
Darandolitad∂rghåk¶∂,
your restless eyes;
and they never blink tonight,
as she scans the sky for him.
You, the primordial

power from which time blazed down,
and the stars kindled;
Ådi‹akti, you are the
mother of darkness and light.
óMountain Path
›aktióthe Divine Mother
óSrikrishna Das
All the attributes assigned to ›iva are equally applicable to
›akti. ›iva and ›akti are really one, like heat and fire, moon
and moonlight, ocean and waves, and sun and sun-rays. A
power-holder cannot remain without power and power cannot
exist without power-holder. ›akti is called Kula and ›iva Akula.
Both are inseparable, like negative and positive poles of a
magnet. ›aktióUmå, Pårvat∂ or cosmic energy is ›ivaís eternal
wedded consort, occupying half of His body or dancing on His
limitless chest. Their eternal union is called Virasa but when
individualised they are still in perfect union and is called Rasa.
This kind of relationship is called blissful (Ånandamaya), eternal
(Anantatvam), as also an unbreakable, indistinguishable union.
In ›r∂ Cakra, Bindu and four triangles pointing downward are
of ›iva and five pointing upward represent ›akti, indicating
permanent and perfect unity of the two in one.
›iva cannot carry on His functions of the universe without
›akti. She is called ›r∂ Måtå (creator of the universe), ›r∂
Mahåråj¤∂ (protector) and ›r∂måtåsimbhane‹var∂ (dissolver)
named according to the function She performs. She is Cit-›akti
(intelligence), dynamic energy (KuƒŒalin∂) that lies dormant in
Mµulådhåra Cakra at the base of the spine. When aroused, it
travels upward to Sahasråra passing through the intermediate
centres such as Svådhi¶¢håna, Maƒipµura, Anåhata, Vi‹uddha.
Centres are not physical but are in astral sphere, scientists called
this biological plasma, Pråƒa or bio-Pråƒa. It can awaken
miraculous powers in the human being. All the centres are
conceived as lotuses hanging with their heads down, when
KuƒŒalin∂ strikes, and opens the centres, the lotuses are turned
›aktióthe Divine Mother 283
face upward and there is manifestation of super-energy.

›akti is with form or without form. She is called Prakæti
in Så∆khya, Avidyå in Vedånta, Måtækå by the grammarian,
›akti by ›åktas and Dev∂ by Pauråƒikas. ›akti is the seed
of spatial universesóthe ether personified. The energy which
enables thinking is called Vimar‹a that which enables procreating
is Rati, and that which causes dissolution, liberation, and
time-cycle is called Kål∂. ›akti is multidimensional and
multifunctional.
She is a shining white queen-swan, the floats in the tranquil
minds of sages. There are more than 108 names of Divine
Mother e. g., Paramadhåma (supreme abode), Paramajyoti¨,
(original light of which all other lights are derivations, simultations
and reflections), Sat-Cit-Ånanda-Rµupiƒ∂, (truth, consciousness
and bliss), Måhe‹var∂ (Mother of wisdom and power), Guhya-
Rµupiƒ∂ (secret form), Chandassårå (essence of Vedas), Hædayasthå
(residing in the heart), Yogånandå (bliss of Yoga), Prema-Rµupå
(embodiment of love) and so on. These names can serve as
helpful theme of meditation. Actually she is all (Sarvamay∂).
›akti and ›iva or Umå-Mahe‹vara, ›iva-Durgå or Lak¶m∂
and Nåråyaƒa or Rådhå and ›r∂kæ¶ƒa or S∂tå and Råma or
Puru¶a and Prakæti are one and the same.
In Vedic literature, ›r∂ and Lak¶m∂ both are mentioned. Later
these two deities merge into one. In prehistoric period, the great
Mother goddess, Ma and the Father God, were associated with
lion and bull respectively as are ›iva and ›akti. The Vedic
Dyaus and Pæthv∂ or Aditi are Åryan equivalents of the same
deities. In Vedic era Dev∂ Sµukta of the §Rgveda shows the
supreme goddess related to Rudra as His strength.
Various ways of approach are laid down due to differences
in human temperaments, idiosyncrasy, stages of intellectual
development of the aspirants and their different environments
on this globe.
Hindu polytheism is universal store of knowledge. It aims

at discovering one in all and all in one. It is accumulated during
the aeons, discovered by man through his own efforts or by
revelations of the seers in different Yugas. Since man came to
live on the earth, he has been trying to solve the riddle of life
and universe. He succeeded in making many discoveries but
the more he discovers, the more he finds it incomprehensive,
unexplored and enigmatic. He however, observed many divine
forces working in the universe and named them according to
their virtues.
The sages through Yoga, meditation and Tapas attained
spiritual insight. They are blessed with visions, intuition and are
able to see beyond time, space, thought and manifested world
and gave mankind a glimpse of cosmic consciousness.
Not only has earth living beings, in cosmos, there are many
planets on which life does exist. Similarly there are millions of
universes, galaxies, which float like bubbles in the unimaginable
space. According to the Hindus, for every universe, there is the
same trinityóBrahmå, Vi¶ƒu and ›ivaócreator, sustainer and
dissolver. Absolute Being, Parame‹vara, Parama Brahma,
Parama‹iva, presides over all in Father aspect; Mahåmåyå,
(Cidrµupå) Parabrahmasvarµupiƒ∂, Saccidånandarµupiƒ∂, in Mother
aspect. MårkaƒŒeya Puråƒa says Mahåmåyå is Ni¶kala, Nirguƒa,
i.e., endless, undecaying, unthinkable and eternal (Nitya) and
transient (Anitya).
Thus fatherhood and motherhood are merely distinction of
name and are two aspects of the selfsame reality.
Without any confusion, an aspirant has to choose his
I¶¢adeva and surrender to Him or Her. The aim is to introvert
the mind and concentrate on a point and then to go beyond
thought to experience the ultimate truth.
It is Bhåva, devotion, sincerity and passion of the devotee
that matters and not the deity.
›aktióthe Divine Mother 285
As the Mother aspect of God is more kind, loving and has

melting compassion for her devotees, let us first offer our prayer
and obeisance to Her with full devotion and love. A devotee
must pray for Her grace for success on the spiritual path. He
must surrender and lose his ego. He must make room for divinity
to manifest and shine within. In the ocean of bliss the devotee
sinks and loses himself, feeling ëHe am Ií ëSoíhamí.
❑❑
Mother in Her aspect as Lak¶m∂ is the one great Power

upon earth that makes life possible and bearable here. Were
it not for blessed Mother Lak¶m∂, life upon earth would be
a journey of sorrows and pain. It will be a vale of tears; for
due to the transient nature of things and due to the all-
pervasive aspect of Mother Durgå, destruction is ever haunting
the footsteps of the J∂va from the moment it sees the light
of day upon earth until it reaches the grave. Verily, life on
earth is a life of pain and death. It is the shining, radiant
and joy-giving aspect of Lak¶m∂ Dev∂ that makes life bearable
by balancing the pain and destruction that pervades this
earthly existence with the sweet elements of light, love,
rejoicing, prosperity and happiness in all its various forms.
Mother pervades all aspects of human life as auspiciousness.
She is Kalyån∂. She is Ma∆galam. She is Saubhågyavat∂. Both
in the wider sphere of national life as well as in the intimate
sphere of a beingís domestic circle, Mother manifests Herself
in all Her radiance and good cheer so that life is sustained
through Her light, through Her charm, and Her Grace. Thus,
Mother Durgå and Mother Lak¶m∂ keep up the balance in
this Så≈sårika life and make it possible for the J∂va to forget
the harsh realities of this transitory passing existence and to
partake of the good things of life with some extent of joy.
óSwami Chidananda
Mahå‹akti alone is Mother
It was the period of Satyayuga. Indra the king of gods
became jealous and thought that when a human being does not
foster us by doing Yaj¤a then why he should make efforts for
raining. The creator Brahmå has ordained that human beings
should foster gods through sacrifice and gods provide food to
human beings by production of grains through proper rainfall.
Thus the rule of each fostering the other has been violated by
human beings in the beginning. When the posterity of Manu
does not care for us then we also have no concern for them.
Indra was unhappy and enraged. Clouds disappeared from
the sky. When the skyólife principle of earth would not irrigate
it then how the food-plants would sprout and grow. Grass dried
up. Creepers turned into dry wood. Trees withered. Terrible
famine broke out. Corn, fruit, vegetable and grassóall the means
of life for beings were not there.
Indra became careless in doing his duty but Mahå‹aktió
director, controller and mother of the world does not become
careless in nourishing her posterity. All the quarters were full
of light.
Human beings got up from their seats hastily and bowed
down their heads to her with folded hands. In the sky ten handed
red coloured Mahåmåyåóthe primordial ›akti ›åkambhar∂,
riding on a lion manifested herself with trident, noose, head,
bow, thunderbolt, arrow, goad, pestle, conch, discus, mace,
serpent, sword in her hands.
It was raining on the earth. It was not the rainfall of water
but it was the rainfall of corn, fruit, vegetables from the bodily
parts of Mahå‹akti. How much is the hunger of earth bound
beings? If Mahåmåyå bestows then how much those beings will
Mahå‹akti alone is Mother 287
consume? This sort of rainfall continued for years together not

for one day or two. The king of gods Indra got afraid. If
Mahåmåyå kept bestowing grains and vegetables like this then
his lordship would get extinct.
The earth would not feel the necessity of clouds. Now no
more ever a human being would offer sacrifices to gods. If this
sort of situation goes on then those days are no more when
gods would face starvation. Indra begged Mahå‹aktiís pardon
and the sky was overcast with rain clouds.
❑❑
Goddess Ga∆gå was propitiated by the austere penance

of King Bhag∂ratha. She appeared before Bhag∂ratha and said,
ìAll the sinners of this world will wash their sins and purify
themselves by immersing their sinful bodies in my holy
waters. Where shall I wash the immense store of sins they
deposit in my watery body?î
Bhag∂ratha replied: ìO sacred Mother! Holy saints will
bathe in Ga∆gå and purge you of all your sins, because Lord
Vi¶ƒu, the dispeller of all sins, dwells in their heart.î
óSwami Sivananda
›aktióthe Mother of Universe
óDr. V. V. Rampal
›akti, the creative power, is the mother of all creation. It
is the potential energy that manifests in matter and all the forms
that matter takes. It is the integral part of the conscious energy
that is the reality of all existence. The worship of ›akti is the
worship of creation, of the nature and of the visible form of
the formless reality. No visible life or activity is possible without
the energy that manifests in myriad forms. ›iva and ›akti, the
consciousness and the material form are integral to the reality
of existence, the life form that we share with all other life forms
in this universe. These are the spirit, and the material forming
energy, that together constitute what we call as God. The two
aspects, as two sides of the same coin, constitute the reality that
gives birth to universe and then folds back on itself in the
formless existence in Pralaya.
›akti Upåsanå is a realization of the Supreme Reality in
visible form, an acceptance of the fact that a formless power
exists in all material forms. We bow to that power and seek
blessings of that power.
As life forms, we owe a debt to nature for our existence
and sustenance. We express our gratitude to Mother Nature and
the underlying power for all that we get from it. Without that
power, our existence is meaningless. We symbolize our
acknowledgement of that power by the ritualistic worship of
the ›akti. Tantra rituals have to be seen in that light. Much
as we worship the supreme spirit, the Parama Åtmå, we also
express our respect to the material form that embodies that Åtmå,
›aktióthe Mother of Universe 289
for the two constitute together the living form of the material
existence of that Reality.
In the male and female terminology, the ›akti, the creative
principle, is always seen as the female aspect of the Reality.
The male aspect is the supreme consciousness, the intelligence
behind creation. Dev∂ Pµujå is therefore, to be seen in that light.
The consort of Trimµurti is to be worshipped as such. Saraswat∂,
the goddess of learning, Lak¶m∂, the goddess of wealth and
Pårvat∂, the primordial energy are to be worshipped in this
respect. Learning, wealth and motive power as life are all needed
for worldly existence. Dev∂ worship is thus an expression of
our desire to live healthy, wealthy and wise. Tantric rituals
should not take us away, or deviate us, from the reality of
worshipping that supreme power that lies in all creation as the
prime mover and enriches nature in every way.
It is much easier to concentrate on a form that relates to
our life in a material way. Dev∂ Pµujå is helpful in that respect.
It concerns our material life. It relates to the hardware of life
rather than the abstract software called the supreme consciousness.
It relates to practical aspects of life like power, energy, sex,
wealth and victory. ›akti Pµujå is a celebration of life, an
acknowledgement of our happy life, a manifestation of the
creative power that pervades the whole universe as a reality,
something that is and not merely a concept in abstraction.
❑❑
Power and Glory of Ma Durgå
óDr. V.V.B. Rama Rao
Theists believe in the Supreme Power as the basis of all
creation, maintenance and destruction of all things and all beings
in the universe. We believe in the Divine and we worship the
Divine, Supreme Being. Supreme is the term for Brahman also.
The Upani¶ad defined it as Brahman, the one without beginning
or end, the limitless. J¤åna is the quality and state of ëknowingnessí.
Truth, Beauty, Goodness, Light and Joy are all aspects of the
Supreme. We believe that Existence, Knowledge and Freedom
from grief alone are the manifestations of the Supreme Being,
Brahman. Brahman is without quality or appearance, Nirguƒa
and Niråkåra, without alternative, and from that alone Måyå
has taken birth. It is the prime reason for all worlds and the
universe including the power that sustains all. Måyå (great
illusion) and Brahman are Dharma and Dharm∂, masculine and
feminine, the indivisible, same. They are also called Prakæti and
Puru¶a (broadly the Female and Male principles). The mother
bestows all attention on the child, sustaining and fostering the
offspring. It has been our tradition to worship Prakæti, the female
principle. The Supreme Lord is looked upon in the shape of
both Prakæti and Puru¶a. The Supreme Mother is considered
to be the source from which all energy and powers flow. People
like us, for ends both mundane and other-worldly, worship of
Prakæti is essential.
Ma Durgå is called ›r∂ Vidyå also. That is the worship of
Lalitå and CaƒŒ∂. Both are the same: only the names and forms
are two: in fact there are many describing the same Supreme.
Power and Glory of Ma Durgå 291
Lalitå, is based on Pa¤cada‹∂ Mantra with fifteen Ak¶aras

(letters). CaƒŒ∂ is worshipped with the Navåk¶ara, nine lettered
Mantra. The description of the power and the glory of CaƒŒ∂
in Sapta‹at∂, seven hundred ›lokas or hymns, is called,
CaƒŒ∂sapta‹at∂, Durgåsapta‹at∂ and also Dev∂-Måhåtmya. The
basic secret is described thus:
Mahålak¶m∂ is the source, the beginning of all creation. She
is the norm and the illustration, the means as well as the end.
At the end Ma Durgå has qualities of masculinity. First She
took the shape and hue of darkness and came to be called
Mahåmåyå, Mahåkål∂ and Mahåmår∂. Then She took shapes
and came to be called Mahåvidyå, Mahåvåƒ∂, Bhårat∂, Våk and
Saraswat∂. She creates three Guƒas, prime qualities. Rajoguƒa,
the quality of redness, is their basic nature. The Tåmasika, dark,
black natured Mahåkål∂ís creations are, Rudra and Saraswat∂.
They are white in radiance. The ones created by Mahåsaraswat∂
are Vi¶ƒu and Gaur∂, hued black. Thus from the feminine the
masculine emerged. Brahmå, Vi¶ƒu and Rudra carried out the
functions of Creation, Sustenance and Destruction of the entire
universe and everything, living and non-living in it.
Durgåsapta‹at∂, from the MårkaƒŒeya Puråƒa, deals with
a description of the effulgent acts of the Supreme Mother. A
mere reading of it in a devout frame of mind has an ennobling
influence. The present work aims at giving a simple narrative
of the event described in the first part of the Puråƒa, the epic.
A reading, repetition or contemplation on the power and glory
of Dev∂, CaƒŒ∂ or Durgå would bless us with peace and joy.
In the eon of Swaroci¶a Manu, King Suratha of the Caitra
dynasty was the monarch of the entire earth. Being benign, he
became an enemy to the demons called Kolavidhwa≈sas, who
later defeated him in a battle. On returning to his capital his
wicked ministers robbed him further. Suratha retreated into a
forest where he saw the hermitage of a sage and seer called
Sumedha. The great sage lived in friendship and harmony with

bird and beast too. He gave the king asylum. After sometime,
the king fell into a kind of ëmynessí (Mamakåra) and began
worrying about the court elephant and his treasury. In the
vicinity of the hermitage, the king ran into a Vai‹ya who
introduced himself as Samådhi. He was born into a rich family,
but his wicked wife and children turned him out. The king
wondered why he should worry about such wife and children.
The Vai‹ya expressed his helplessness in not being able to be
hard-hearted.
MårkaƒŒeya, the accomplished Muni, then narrated how the
two went to the sage Sumedha. The king entreated the sage
to tell him why his Manas had been getting out of his control.
Though he knew everything, he was worrying like one ignorant.
Sumedha explained to him that man, bird and beast alike are
thrown into the pit of Moha wherein there is the whirlpool of
ëmynessí, ëMamatåí and ëMamakåraí. Under the influence of
the two, they fall into Sa≈såra, which is the making of
Mahåmåyå. The whole creation of the living beings is thus
enticed. Mahåmåyå renders the knowing one helpless. She is
the creator of all animate and inanimate things. If propitiated,
She blesses human beings with salvation, liberation from
bondage to Måyå. She is Parama Vidyå, the ultimate knowing,
learning par excellence, the reason and means for salvation,
Mukti. She is responsible for the bonds of Sa≈såra.
The king then asked the sage for the details of that
Mahåmåyå, Her work, Her power and Her form.
The sage (Sumedha) narrated the tale of the Dev∂ killing
the demons Madhu and Kai¢abha thus:
ëShe is everlasting and all-pervading. Mahåmåyå is Ma
Durgåís incarnation. She took the incarnation to help the cause
of the angels, Devatås. At the end of the big eon, Kalpånta,
Lord Vi¶ƒu lapsed into slumber known as Yoga-Nidråó
Power and Glory of Ma Durgå 293
purposeful, divine sleep, making the serpent Ådi‹e¶a his mattress.

From out of his earwax the demon duo, Madhu and Kai¢abha
were born. They set out to kill Brahmå, the Lord of Creation.
Noticing this, Brahmå went on invoking the aid of Yoga-Nidrå
stationed in the Lordís eyes. Yoga-Nidrå is the protector and
the mother of the world. She is both the sustainer and slayer.í
Brahmå extolled Ma Durgå thus: ìMa Durgå you are Swåhå
and Swadhå. You are the form of all fire rituals and you are
Salvation. You are the Everlasting. You are Praƒava with the
three segments ëaí, ëuí and ëmí. You are the unutterable half
sound too. You are the dawn, the sun and the Parå Devatå,
the ultimate of all deities. You wear the universe on Your
person. You are the creator and the destroyer. You are the
manipulator of everything and all in the world. While engendering
the worlds, You are the Mother, while sustaining everything,
You are the Ruler, and the while putting all to rout, You are
the Destroyer. You are all learning and all skills: the intellect,
Mahå Buddhi, the intellect along with intelligence par excellence,
Mahådev∂, the Supreme Mother and Mahå Asura ›akti, the
power par excellence. You are Nature, the reason supreme of
the entire creation. You are one inhering all the three, essential,
primal qualities Guƒas: Sattva, Rajas, Tamas, symbolically the
white, red and black. You are all the three terms of darkness,
the Kålaråtri, Kalpånta pralaya råtri and Mahåråtri at the time
of the deluge. You are ›r∂, ∫‹war∂ and Hr∂. You are intellect
with the quality of preaching. You are shame, You are
contentment, You are peace: You are tolerance. You are the
one with the frightful weapons: the sword, spear, mace, the
trident, conch, bow and arrows. You are the auspicious icon,
benign and beautiful, the very best among the best, the most
compassionate and the most benevolent among the benevolent.
You are all shapes and all forms. How could I ever praise You!
The Lord, the Creator, the Sustainer and the Destroyer too are
all subject to slumber at Your will. How can I ever praise You
adequately! Vi¶ƒu, ›iva and I, Brahmå, all the three of us are
shaped by You. Who can praise You adequately! You are
praised thus for Your benevolence and compassion. You can
entice the otherwise indomitable demon duo, Madhu and
Kai¢abha in Your enchantment of attachment, Moha. Wake up
Lord Vi¶ƒu! Inspire Him to kill the demons.
Brahmå thus prayed Dev∂, who was in the form of Tamas,
to awaken the Lord to kill the demons. Coming out from the
seat Vi¶ƒu gave audience to Brahmå. The Lord of the Universe
got up from his serpent couch and saw the demon duo terribly
strong with eyes glowing, blood red. He locked them in combat,
fought for five thousand years. Madhu and Kai¢abha were
engulfed in the great illusion, Mahåmåyå. The two in great pride
asked Vi¶ƒu to seek a boon from them. The Lord asked them
to ask for a boon. The ignorant demon duo seeing everything
overtaken by the deluge asked the Lord to kill them in a place
not wet with water. Lord Vi¶ƒu agreed and holding them to
His middle, cut off their heads with His wheel.
This very first chapter in Durgå Sapta‹at∂ is propitiatory.
Reading it secures devotees Ma Durgåís blessings.
❑❑
Lak¶m∂ Tattva
óP. Ramachandrachar
General Conceptó
Mahålak¶m∂ or ›r∂ Dev∂ is commonly understood asó
(1) Ai‹varya Lak¶m∂óGoddess of wealth
(2) Jayalak¶m∂óGoddess of victory or success
(3) Dhånya Lak¶m∂óGoddess of foodgrains
(4) Santåna Lak¶m∂óGoddess of progeny
(5) Vidyå Lak¶m∂óGoddess of knowledge
(6) ›r∂ Lak¶m∂óGoddess of brilliance
(7) Årogya Lak¶m∂óGoddess of health
(8) Saundarya Lak¶m∂óGoddess of beauty
Besides; Her special presence is recognised inó
(i) Gaja Lak¶m∂óGoddess of elephant
(ii) Gau Lak¶m∂óThe goddess in cow (especially in
cow-dung)
(iii) Vændåvana Lak¶m∂óIn Tulas∂ plant (the holy basil)
Mythological Conceptó
(1) She is the consort of Lord Vi¶ƒu, the protector and one
of the members of top trinity.
(2) Daughter of the ocean, born while churning the ocean
for ambrosia (Amæta).
(3) Having the colour of gold; sitting or standing on a golden
lotus (Kanaka Lak¶m∂).
(4) She also incarnates whenever her husband Nåråyaƒa
assumes Avatåra in the world except when the Avatåra is of
a very short periodó(i) Matsya (at the time of dissolution),
(ii) Kµurma etc. (iii) When the Avatåra is mostly for preaching,
penance and becoming a saint or a Sa≈nyås∂ i.e., (1) Vedavyåsa,

(2) Kapila, (3) Datta, (4) Para‹uråma etc.
(5) Her name precedes whenever her husbandís name is
uttered or remembered. Exampleó›r∂ Råmaólike that.
Lak¶m∂ Dev∂ during the time of final dissolutionó
At the end of Bråhma Kalpa; there is final dissolution of
the entire physical universe. It is sucked into the black hole of
Vi¶ƒuís navel. Nothing remains except the endless ocean and
ìdarkness hidden in darknessî which engulfs every being also.
This ocean and the darkness are the Tåmasika aspect of
Lak¶m∂. It is called as Durgå Rµupa (different from that of
Pårvat∂óthe consort of ›iva). Then ›r∂ Hari takes the form of
a brilliant baby with an azure hue and lies playing on a leaf
of banian. He holds His big toe in one hand and puts it in
His mouth. Thousands of poetic devotees have described this
form in rapture. Here the banian leaf is another form of Lak¶m∂
of Råjasika aspect called Bhµudev∂ (primordial matter that takes
the form of heavenly bodies).
Then Lak¶m∂ assumes the form of Kaustubha gem and
shines on the breast of the Supreme child. This is the Såttvika
aspect of Lak¶m∂ called ›r∂ Dev∂, further she serves Nåråyaƒa
there in the form of an umbrella, Cåmara (a fan of silken hair);
bed and fan. At that time even ë›e¶aí the serpent-god who forms
the bed of Nåråyaƒa in the ocean of milk is not found. That
comes at the beginning, of next cycle of creation. That will be
a contact border place between the physical universe and the
illimitable uncomprehensible beyond (Tripåda Vibhµuti). It is
Supernatural. Even Lak¶m∂ is unable to comprehend it.
Avatåra of Lak¶m∂ó
She is the wife of Nåråyaƒa who assumes Caturvyµuha
Rµupas (four aspects indicate)ó(1) Omnipresence (Våsudeva),
(2) Development (Pradyumna), (3) Gravitation (Sa∆kar¶aƒa),
(4) Indestructible or unchecked (Aniruddha). Then Lak¶m∂
Lak¶m∂ Tattva 297
assumes the dynamic forms of these aspects as followsó

(1) Nåråyaƒa-Mahålak¶m∂ (original)
(2) Våsudeva-Måyådev∂
(3) Pradyumna-Kæt∂ Dev∂
(4) Sa∆kar¶aƒa-Jayå Dev∂
(5) Aniruddha-›åntå Dev∂
During the living creationó(1) ›r∂ Råma-S∂tå Dev∂ (2) ›r∂
Kæ¶ƒa-Rukmiƒ∂ Dev∂, Satyabhåmå and having her presence in
a special way in other wives of Kæ¶ƒa.
Ve∆ka¢e‹a-Padmåvat∂ Dev∂ó
She is said to be the shadow form of S∂tå. Råvaƒa did not
kidnap S∂tå (because the couple is inseparable). The shadow
remained in the cottage during the absence of Råma and Lak¶maƒa;
which Råvaƒa kidnapped. At the end of war, the shadow S∂tå
disappeared in the fire of test and the real S∂tå appeared. As per
request of S∂tå; Råma promised to marry (Vedavat∂) the shadow
S∂tå in Kaliyuga. She was born as the daughter of Åkå‹a Råja
and ›r∂ Råma becoming Lord Ve∆ka¢e‹a, married her.
According to Adbhuta Råmåyaƒa, Vedavat∂ was born as
daughter to the king Ambar∂¶a and at the end had become
Vedavat∂ whom Råvaƒa wanted to kidnap. She cursed him that
she would be the cause of his destruction and disappeared in
the sacrificial fire-pit. It is said that S∂tå killed the thousand-
headed Råvaƒa when even Råma failed to kill him. Different
versions and reasons are given for the birth of S∂tå in different
Puråƒas and Råmåyaƒas. They may be explained as taking
place in different Yugas.
Mahålak¶m∂ is also regarded as Dak¶iƒåógift of gold or
wealth given to holy people for performing religious rites and
ceremonies. Without Dak¶iƒå every religious rite becomes
valueless.
Lak¶m∂ Dev∂ in Bhagavadg∂tåó
In the seventh chapter of Bhagavadg∂tå, ›r∂ Kæ¶ƒa first
enumerates the aspects of lower Prakæti which are purely

material in natureó
•¬⁄UÿÁ◊ÃSàflãÿÊ¢ ¬˝∑Î§ÁÃ¢ ÁflÁh ◊ ¬⁄UÊ◊˜Ô–
¡Ëfl÷ÍÃÊ¢ ◊„UÊ’Ê„UÊ ÿÿŒ¢ œÊÿ¸Ã ¡ªÃ˜ÔH
(VII. 5)
ìThe eightfold nature described above is only my lower
aspect. But O mighty-armed Arjuna; there is another aspect
which is superior to this which is the sustainer of all the souls
and supports the entire universe.î
And what is this Superior Prakæti? Deviating from other
commentators ›r∂ Madhvåcårya explains it in his G∂tå Bhå¶yaó
¡Ëfl÷ÍÃÊ üÊË— ¡ËflÊŸÊ¢ ¬˝ÊáÊœÊÁ⁄UáÊË–
Áøº˝Í¬÷ÍÃÊ ‚fl¸ŒÊ ‚ÃË ∞Ãã◊„UÊ÷ÍÃ¢ ßÁÃ üÊÈÃ—H
ìSustainer of souls is ›r∂ Lak¶m∂ Dev∂. She pervades the
bodies and maintains life. She herself has a body of knowledge
and bliss. Her body is eternal;........without any kind of destruction.
She is the dearest to ›r∂ Harióinfinitely superior to Brahmå
and other Gods.î
Again in chapter 12, Arjuna questions ›r∂ Kæ¶ƒa, ìSome
worship Your Saguƒa form (with shapes and attributes and some
others, your Avyakta form (Nirguƒa or attributeless). Who
among these are better knowers of Yoga?î
For this the gist of Madhvaís G∂tå Bhå¶ya and G∂tå Tåtparya
is thisóAvyakta means Mahålak¶m∂, she is superior to Brahmå.
(◊„UÃ— ¬⁄U¢) ©U¬ÊSÿÃÊ¢ ÁüÊÿ◊√ÿÄÃ ‚¢ôÊÊ¢ ÷ÄàÿÊ–
◊àÿÊ¸ ◊ÈëÿÃ ‚fl¸fl¢œÒÁ⁄UÁÃ ‚Ê◊flŒ •ÁÇŸfl‡ÿ ‡ÊÊπÊÿÊ◊˜ÔH
A well-qualified devotee worships Lak¶m∂ called Avyakta
and gets released from the bondage of creation.
So in his opinion Avyakta is Prakæti and Paramåtmå is full
of auspicious attributes which are not of Prakæti (Nåråyaƒåya
Paripµurƒaguƒårƒavåya).
The answer of Kæ¶ƒa for Arjunaís querry is that it is very
difficult to please Lak¶m∂ (who also can bestow Mok¶a by the

grace of ›r∂ Hari) and then through her husband Vi¶ƒu to get
final emancipation.
Again in chapter XIV ›r∂ Kæ¶ƒa saysó
◊◊ ÿÊÁŸ◊¸„UŒ˜Ô’˝rÊÔ ÃÁS◊ãª÷Z ŒœÊêÿ„U◊˜Ô–
‚¢÷fl— ‚fl¸÷ÍÃÊŸÊ¢ ÃÃÊ ÷flÁÃ ÷Ê⁄UÃH
(3)
ìArjuna, Mahad Brahma is my Yoni (wife Lak¶m∂). I
impregnate her, from this all beings are created.î Madhva says
that according to ›abda Nirƒaya, ëYonií means ëwifeí.
›r∂ Kæ¶ƒa continues, Arjuna, in all the Yonis (where the souls
take bodies) the Brahma is Mahad Yoni (Lak¶m∂) and I am
the seeding father.
Again in the XV chapter ›r∂ Kæ¶ƒa saysó
mÊÁfl◊ÊÒ ¬ÈL§·ÊÒ ‹Ê∑§ ˇÊ⁄U‡øÊˇÊ⁄U ∞fl ø–
ˇÊ⁄U— ‚flÊ¸ÁáÊ ÷ÍÃÊÁŸ ∑Í§≈USÕÊ˘ˇÊ⁄U ©UëÿÃH
(16)
Arjuna, in this world there are two kinds of Puru¶as (souls
who reside in the body). One is K¶ara (destructible) and the
other is Ak¶ara (which is indestructible). All these beings whose
bodies perish are called K¶aras and that which is the primordial
matter (Kµu¢astha) is Ak¶ara.
’˝rÊÔL§º˝ÊŒÿ— ‚fl¸ ‡Ê⁄UË⁄UˇÊ⁄UáÊÊÃ˜Ô ˇÊ⁄UÊ—–
üÊË⁄UˇÊ⁄UÊà◊àÿÈÁŒÃÊ ÁŸàÿÊ Áøg„U∑§Ê ÿÃ—H.....
Madhva says that Brahmå, Rudra etc., are called K¶aras
because their bodies disintegrate, but Lak¶m∂ has a spiritual body
which is eternal. She is the master guide of all animate and
inanimate creatures.
Puru¶ottama is Nåråyaƒa.
›r∂ Lak¶m∂ in Vedas (Ågama ›r∂)ó
She is the guardian deity of Vedas. ›r∂ Sµukta tells her gloryó
•„¢U L§º˝Á◊fl¸‚ÈÁ÷‡ø⁄UÊ˘êÿ„U◊ÊÁŒàÿÒL§Ã Áfl‡flŒflÒ—–
•„¢U Á◊òÊÊ flL§áÊÊ÷Ê˘Áfl÷˘êÿ¸„U Á◊¢º˝ÊÁÇŸ •„U◊Á‡flŸÊ÷ÊH
She saysóI alongwith eleven Rudras, eight Vasus, eleven

Ådityas (except Vi¶ƒu) and Vi‹vedevas move......
ÿ¢ ∑§Ê◊ÿ Ã¢ Ã◊ª˝¢ ∑Î§áÊÊÁ◊ Ã¢ ’˝rÊÔÊáÊ¢ Ã◊Î·Ë¥ Ã¢ ‚È◊lÊ–
Whomever I want, I make him Rudra, Brahmå, §R¶is and
the learned (§Rgveda X. 125, 145).
The deities mentioned above are also explained in terms of
universal forcesó
ÁüÊÿ¢ fl‚ÊŸÊ •◊ÎÃàfl ◊ÊÿŸ˜Ô ÷flÁÃ......–
Those who adore Lak¶m∂ get emancipated “•ŸÊlŸ¢Ã¢ ◊„UÃ— ¬⁄¢U
œ˝Èfl¢–” without beginning or end she is superior to Mahat (Brahma)
and unchanging from this glory.
The Astronomy saysóìThe universe is not endless but it has
no limit. This can give an idea of Lak¶m∂óthe guardian deity of
Triguƒa and cosmic matter in relation to Nåråyaƒa the Supreme.
Lak¶m∂ according to the Bhagavad Råmånuja sect of
Vaishnavismó
The essence is givenó
(1) The word Paramåtmå includes both Lak¶m∂ and
Nåråyaƒa.
(2) She is like Paramåtmå in essence.
(3) But Nåråyaƒa is absolutely independent and the freedom
of Lak¶m∂ is by the grace of Nåråyaƒa.
(4) Her experience of bliss is equal to that of Nåråyaƒa and
all the liberated souls also enjoy equal bliss.
(5) Lak¶m∂ forms the body of Nåråyaƒa and so also all the
souls and matter asó
ø⁄UÊø⁄UÊÁáÊ ÷ÍÃÊÁŸ ‚flÊ¸ÁáÊ ÷ªflm¬È—–
But they are all spiritual and not material.
Lak¶m∂ in the sect of Mådhva Vaishnavismó
(1) She is infinitely superior to all the beings including
Brahmå and Rudra.
(2) She is infinitely inferior to Vi¶ƒu.
(3) She is eternally in liberated state (ÁŸàÿ◊ÈÄÃÊ).
(4) She is equal to ›r∂ Hari in the extent of time and space.
(5) She is never separated from Nåråyaƒa.
(6) She also can bestow Mok¶a on devotees.
(7) She is in continuous view of the most amazing, blissful
and ever new qualities of ›r∂ Hari and experiences divine thrills
every fraction of a second.
(8) She can create, protect, destroy, control, enlighten,
enmesh, bind and release all beings by the grace of ›r∂ Hari.
(9) She flashes in the form of bliss in the hearts of devotees
who retain Satya (›r∂ Hari).
Two Historical incidents about Lak¶m∂ó
(1) A.D. 1336óSwåm∂ Vidyåraƒya was in penance. Two
princes (Hakka Råja and Bukka Råja) came and prostrated
before him. They told the saint that they belonged to a royal
family. The country around was menaced by the enemies of
Sanåtana Dharma; and there was anarchy let loose in the
country. They wanted to gather an army to combat the menace,
but they could not find money so they sought Swåm∂j∂ís help.
The monk asked them to come on a Friday. When they came
he meditated on Goddess Lak¶m∂. Then a rain of gold coins
poured around a limited space, so much so that it was sufficient
for the establishment of a kingdom of Dharma. The brothers
established the great Vijayanagar empire.
(2) In the sixteenth century during the reign of Kæ¶ƒadeva
Råya, monk ëVyåsa Råjaí was the royal preceptor. He had become
Sa≈nyås∂ very young directly from bachelorhood. Apart from
scholarly Sa≈skæta works, he used to compose devotional songs
in the local Kannada language. He used Kæ¶ƒa as his A∆kita
(pen-name). One day Lord Kæ¶ƒa appeared in his meditation and
saidóìYou being a Sa≈nyås∂ have no wife, but have I not?î The
sage realised his error; then changed his A∆kita to ›r∂ Kæ¶ƒa. These
two incidents show the importance of Mahålak¶m∂.
Let Lak¶m∂-Nåråyaƒa be pleased.
❑❑
›r∂ Mahålak¶m∂
óR. Kannan
The Divine consort of this Supreme God ›r∂man Nåråyaƒa
is ›r∂ Mahålak¶m∂. Both of them are inseparable. He is known
as “ÁüÊÿ—¬ÁÃ—” (Spouse of Mahålak¶m∂); “üÊËÁŸflÊ‚—” (in whom resides
Mahålak¶m∂) and “üÊËœ⁄U—” (One who bears Mahålak¶m∂ in His
Bosom). She is also referred to as “ÁflcáÊÈ¬àŸË” (wife of Lord Vi¶ƒu)
and (one who has been attached to ›r∂man Nåråyaƒa).
›r∂ Vi¶ƒupuråƒa refers:
ŒflÁÃÿ¸æ˜UÔ ◊ŸÈcÿÊŒÊÒ ¬ÈãŸÊ◊Ê ÷ªflÊã„UÁ⁄U—–
SòÊËŸÊêŸË üÊË‡øÁflôÊÿÊ ŸÊŸÿÊÌfllÃ ¬⁄U◊˜ÔH
(I. 8. 35)
In Celestial as well as human beings, Hari is the most
superior among male groups and ›r∂ Mahålak¶m∂ is the most
superior among female groups.
Both Lord ›r∂ Mahåvi¶ƒu and ›r∂ Mahålak¶m∂ are worshipped
together even in ›r∂ Vaikuƒ¢ha. This is clearly stated in
Li∆gapuråƒaó
flÒ∑È§á∆U ÃÈ ¬Œ ‹Ê∑§ ÁüÊÿÊ ‚ÊœZ ¡ªà¬ÁÃ—–
•ÊSÃ ÁflcáÊÈ •ÁøãàÿÊà◊Ê ÷ÄÃÒ— ÷ÊªflÃÒ— ‚„UH
›r∂ Vi¶ƒupuråƒa again states:
ÁŸàÿÒfl·Ê¢ ¡ªã◊ÊÃÊ ÁflcáÊÊ— üÊË⁄UŸ¬ÊÁÿŸË–
ÿÕÊ ‚fl¸ªÃÊ ÁflcáÊÈSÃÕÒflÿ¢ Ám¡ÊûÊ◊H
(I. 8.17)
›r∂ Mahålak¶m∂ is inseparable from ›r∂ Vi¶ƒu and is always
united with Her spouse. Whenever the Lord incarnate Himself
in the world for establishing Sanåtana Dharma, she also
incarnates such as S∂tå Dev∂ and Rukmiƒ∂ Dev∂.
›r∂ Mahålak¶m∂ 303
So it is imperative that we worship the Divine couple

together always. It may be noted that ›µurpaƒakhå wanted to
get ›r∂ Råma alone, she was deformed by Lak¶maƒa. Råvaƒa
wanted to get S∂tå Dev∂ alone, he was killed by ›r∂ Råma
himself.
›r∂ Mahålak¶m∂ has been extolled in scriptures. Vedas praise
Her as the Supreme Goddess:
ß¸‡fl⁄UËÿ¢ ‚fl¸÷ÍÃÊŸÊ¢ àflÊÁ◊„UÊ¬ÊuÔUÿ ÁüÊÿ◊˜–Ô
›r∂mad Råmåyaƒa describes Her as the supreme woman
with all auspicious qualities.
‚fl¸‹ˇÊáÊ‚ê¬ãŸÊ ŸÊ⁄UËáÊÊ◊ÈûÊ◊Ê flœÈ—–
(BålakåƒŒa 1. 27)
Mahåbhårata states:
‚fl¸·Ê◊fl ‹Ê∑§ÊŸÊ¢ ß¸‡fl⁄UË ◊◊ flÀ‹÷ÊH
(Vanaparva 192. 56)
Great Åcåryas have praised Her and written Stotras. ›r∂
Yamunåcårya (otherwise famously known as ›r∂ Alavandar) has
written Catu‹‹lok∂ in praise of Her. ›r∂ ›r∂vatsanågami‹ra
(Kurathazhvan) has written ›r∂stavam, ›r∂ Paråsara Bha¢¢ar has
written ›r∂ Guƒaratnako¶a and ›r∂ Vedånta De‹ika has written
›r∂stuti.
Let us very briefly go through those works to know the
greatness of Mahålak¶m∂:
Catu‹‹lok∂óIt has been authored by ›r∂ Alavandar. It
contains only four ›lokas. It is considered to be the first and
foremost Stotra in praise of the Goddess Mahålak¶m∂. The four
›lokas mentioned herein are considered to be in correspondence
with the four qualities referred in ›r∂ Bhå¶yam, a commentary
on Brahmasµutras, by ›r∂ Råmånujåcårya. This Stotra describes
that ›r∂ Mahålak¶m∂ has ›r∂man NåråyaƒaóPuru¶ottama as Her
consort, Ådi‹e¶a as Her cosy bed, GaruŒa as Her seat and
vehicle (chariot). All the celestial beings with their spouses serve
Her with deep devotion. Her name is ›r∂. Her greatness cannot
be measured by anyone, even by Herself as well as Her Spouse.

She grants Mok¶a to anyone who surrenders unto Her. She is
inseparable from Lord ›r∂man Nåråyaƒa.
›r∂stavamóIt has been authored by Kurathazhvan, one of
the foremost disciples of ›r∂ Råmånujåcårya. Herein it is
described that the Lord is immensely pleased, if ›r∂ Mahålak¶m∂
endorses His action of creation, protection etc. It is with Her
blessings only, one becomes a great scholar like Bæhaspati or
rich like Kubera. Here again it is stressed that the greatness of
Mahålak¶m∂ is immeasurable.
›r∂ Guƒaratnako¶aóIt has been authored by ›r∂ Parå‹ara
Bha¢¢ar, the son of Kurathazhvan referred above. ›r∂ Bha¢¢ar
is considered to be the adopted son of Lord ›r∂ Ra∆ganåtha
and Goddess ›r∂ Ra∆ganåyak∂ of ›r∂ra∆gam. This Stotra
contains 61 ›lokas, bringing out the greatness of ›r∂ Mahålak¶m∂
in detail. Here, it is stated that ›r∂ Mahålak¶m∂ is All-merciful.
She is prepared to condone all sins committed by anyone who
surrenders at Her feet. She will grant wealth to enjoy in this
material world, Kaivalyam to enjoy oneís own soul and eternal
bliss in ›r∂ Vaikuƒ¢ha.
›r∂ StutióIt has been authored by ›r∂ Vedånta De‹ikan,
a great Åcårya, scholar par excellence and a devoted follower
of ›r∂ Råmånujåcårya. This Stotra contains 25 lovely and
thought-provoking ›lokas. He describes Her as one endowed
with all auspicious qualities and grants all wishes to Her
devotees. Here again, it is stressed that Her greatness is
immeasurable by any means and it is beyond anyoneís imagination.
Mahålak¶m∂ is known as ›r∂ and that is why the Lord of
Tirupati has come to be known as Lord ›r∂nivåsan. The word
›r∂ has six subtle meanings as interpreted by Åcåryasó
(1) She approaches the Lord on behalf of the devotees so
that He grants all their wishes. “üÊÿÃ ßÁÃ üÊË—–”
(2) She is approached by devotees to get their wishes
fulfilled. “üÊËÿÃ ßÁÃ üÊË—–”
›r∂ Mahålak¶m∂ 305
(3) She hears the prayers of the devotees with utmost

concentration and consoles them. “oÎáÊÊÁÃ ßÁÃ üÊË—–”
(4) She makes the Lord hear the prayers of the devotees
and makes Him grant their wishes. “üÊÊflÿÁÃ ßÁÃ üÊË—–”
(5) She develops maturity in devotees so that they aspire
for liberation from this material world and reach ›r∂ Vaikuƒ¢ha
to enjoy eternal Bliss. “üÊËáÊÊÁÃ ßÁÃ üÊË—–”
(6) She condones the sins of devotees, if they surrender unto
Her. “oÎáÊÊÁÃ ßÁÃ üÊË—–”
›r∂ Råmånujåcårya first surrenders at the feet of Goddess
›r∂ Mahålak¶m∂ and then only proceeds to surrender at the feet
of the Lord, with Her blessings. This is very clearly described
in his ›araƒågati Gadyaóa prose type prayer.
›r∂ Vedånta De‹ikan refers in his ›r∂stuti, confirming that
the Divine couple together is to be worshipped. “÷ªflÃË ÿÈflÊ¢ Œê¬ÃË
ŒÒflÃ¢ Ÿ—–”
Let ›r∂ Mahålak¶m∂ with Her Divine consort accept our
prayers and be pleased.
❑❑
That which is ›yåma is also Brahman. That which has

form, again, is without form. That which has attributes, again
has no attributes. Brahman, is ›akti; ›akti is Brahman. They
are not two. There are only two aspects male and female of
the same Reality Existence-Knowledge-Bliss Absolute.
óThe Gospels of Sri Ramakrishna
Saraswat∂óthe Goddess and River Celestial
óT. Siva Rama Krishna
Mahåsaraswat∂ is the Goddess of learning, music, knowledge,
wisdom, inspiration, insight and enlightenment. She is inspiration
as Goddess.
The Goddess is represented as a plain, simple and serene
woman surrounded by flowers, standing and sitting on a Lotus,
in a placid lake, holding the V∂ƒå (Lyre) in one hand and a
book and rosary in another and with a swan by her side. In
some pictures and sculptures she is represented as sitting on the
peacock and gorgeously decked.
The fifth day of the first full moon falling in the month
of Mågha or Fålguna, as the case may be, is the day on which
the Saraswat∂ Pµujå is celebrated. On account of this another
name of this festival is ›r∂ Pa¤cam∂ or Vasanta Pa¤cam∂. And
there is another name Anådya. In olden days, Vedic pupils used
to start their Vedic education from ›råvaƒa Pµurƒimå day
and end with Vasanta Pa¤cam∂ day. It was a sacrament of
tradition.
On this auspicious day along with Dev∂ Saraswat∂, Gaƒe‹a,
Pæthv∂, Vi¶ƒu, ›iva and Sµurya are also worshipped in a big way.
›iva and Saraswat∂ are like brother and sister. They grace
us with knowledge, wisdom, enlightenment, wealth, peace,
plenty and prosperity. Strange as it may seem, though Saraswat∂
is known as sublime, serene Goddess, she manifested herself
as fierce Mahåsaraswat∂ to kill demons ›umbha, Ni‹umbha,
according to Dev∂ Bhågavatam and MårkaƒŒeya Puråƒa.
Mµuka Sa≈karaís Mµuka Pa¤ca‹at∂ says that Goddess Kåmåk¶∂
Saraswat∂óthe Goddess and River Celestial 307
is none other than Dev∂ Saraswat∂ Herself. Vimala pati kamala

kuti, pustaka rudraksha Shasta hasta puti, Kamakshi pakshma
Lakshi, Kavita vipanchi vibhasi vipanchi. The glory of Saraswat∂
is extolled in Matsya Puråƒa, MårkaƒŒeya Puråƒa and Skanda
Puråƒa.
Bæhaspati, intelligence incarnate, God of gods, worshipped
deity Saraswat∂, for inspiration, insight and enlightenment.
Brahma Puråƒa says that when Bhµumåtå requested Ådi ›e¶a
for enlightenment on the mysteries of knowledge and wisdom,
Ådi ›e¶a worshipped and prayed Dev∂ Saraswat∂, attained
knowledge, wisdom and enlightenment and then taught this to
Bhµumåtå. When Vålm∂ki was unable to answer Vyåsaís searching
questions about Puråƒas he prayed Saraswat∂ and got enlightened
by her grace. In Pu¶kara, Vyåsa worshipped and prayed
Saraswat∂ for long, for making the division of Vedas. Vedas
originated from Saraswat∂, according to the ìHeart of Gåyatr∂î.
When sage Yåj¤avalkya, an erudite scholar in Veda,
Vedå∆gas, once, lost his sense of recollection, under the curse
of his preceptor, he worshipped Sµurya, and then Sµurya preached
him Saraswat∂ Stotra and then by recitation and meditation of
this Stotra he regained his lost sense of recollection and
remembrance.
Her other names are Bråhm∂, Bhårat∂, V∂ƒåpåƒ∂, V∂ƒådhåriƒ∂,
Vidyådhar∂ and Vågdev∂. As Saraswat∂ is the consort of Brahmå,
she is known as Brahm∂. And hence early morning time from
4.30 to 6.00 A.M. is known as Bråhma Muhµurta and it is the
most precious and auspicious time for study, worship, meditation
and contemplation. It is the image of the Goddess, which is
worshipped on Vasanta Pa¤cam∂ day. During Da‹aharå, the
Goddess Durgå is worshipped in the form of an image. Durgå
stands in the centre, on her right are Lak¶m∂, the Goddess of
wealth, and her left, Saraswat∂, the Goddess of learning. But
in the case of Saraswat∂ Pµujå, an image is not always necessary.
In its place a number of books, inkstands, pens and other things

connected with learning and music may be regarded as a symbol
of the Goddess and worshipped with the necessary rites. On
the day of the Pµujå, the worshippers fast till the time when
offerings of flowers, called the A¤jali are made on the sacred
feet of the Goddess. They worship Dev∂ with these following
§SoŒa‹opacåra Pµujå materialsóall are pure whiteócurd, butter,
parched rice, white sesame balls, sugarcane pieces, sugar-candy,
honey, white sandal, white flowers, white silk cloth, Dµudha-
PeŒå, radish, sugar, white sacred rice, rice, ghee, banana fruits,
coconut, zizyphus fruit etc. After this and other ceremonies are
over the worshippers break their fast. On the night of the Pµujå
they hold various entertainments for the invited guests.
The next day after the Pµujå, the image is taken away and
immersed in the holy waters of rivers or ponds. The immersion
ceremony is attended with great pomp and splendour. The Pµujå
is not really the worship of the clay image, but rather that of
Learning, through the medium of the Goddess Saraswat∂, the
spirit of Learning Incarnate.
River Saraswat∂ in History and Legendó
Saraswat∂ (Sarasuti) means watery, elegant, flow, stream of
Ambrosia torrent. Saraswat∂ was one of the seven great rivers
of our countryóSapta Sindhava. The now non-existent Saraswat∂
is described as the river par excellence in §Rgveda, once flowed
turbulently by the side of Kurukshetra. According to Vedic and
epic traditionóSaraswat∂ was once a mighty river with a
continuous and perennial flow down to the Arabian Sea.
It is reported that Saraswat∂ dried up because of serious
seismic disturbances towards the close of the Vedic period. The
Vedic sages and seers aware of this phenomenon, prayed her
intensely not to deprive them of her life-giving waters. It
originates in the mountain region of Sirmour in Himachal
Pradesh, flows and joins Ga∆gå and Yamunå to form the sacred
Triveƒ∂ confluence. Although it disappeared physically, Saraswat∂

did retain her importance in the later periods. It is only an
undercurrent now.
Thus the stories relating to Saraswat∂ís carrying the volcano
in a golden jar to the western sea, her disappearance because
of the fear of touching the Sµuradåsa, Åbh∂ras, Ni¶ådas and the
curse of sage Utathya causing her to go Marude‹a (waste land)
and thereby become dry are all puranic legends and explain the
natural factors, which generally interrupted her flow. Archeological
investigations revealed that in the late Harappan times the
desiccation of the river had already started resulting in the
shifting of her settlements to the upper valley. At one time,
scientists suggested that the diversion of Rakhi and Chhutang
and the flood waters of the Somb, Boli and Yamunå be made
into Saraswat∂ river bed for rejuvenation.
The Sµutras mention sacrifices on her banks as of special
sanctity. The entire region between Plasaprasravaƒa (place of
her rise) and Vinåsana (place of her disappearance) was
regarded as very good.
According to Padma Puråƒa, Saraswat∂ was known as Pråc∂
Saraswat∂ in Kurukshetra. Saraswat∂ associations with sage
Dadh∂ci and Pippalåda are the subjects of Puranic legends, while
detailed description of her T∂rthas (sports of pilgrimage) is
available in the AkhaƒŒapuråƒa, the Padma Puråƒa and
Mahåbhårata.
It is said that the land between Saraswat∂ and the Dæsadvat∂
is known as Kurukshetra or Brahmåvarta, the holiest place on
the earth, whose standards of piety and good conduct are
considered worthy of emulation by humanity all over the world.
It is reported that the great Bharata king Yayåti, Nahu¶a
ruled over Saraswat∂ís banks and the dynasty of his son Puru
continued to rule over the ancestral kingdom for generations.
The Satpatha Bråhmaƒa narrates the story of Vedegha
Madhva carrying the sacred fire from her banks towards east
of Kosala, preserving hereby the tradition that the Kosalas and
Videhas received their culture from Saraswat∂.
Atharva Veda describes Maruts as ploughing barley on the
banks of the Saraswat∂ when the Lord of plough was Indra.
The Vedic seers and sages prayed to her for the favour of
glorious treasures, milk and her blessing and for living on her
banks forever.
Though Saraswat∂ was primarily river par excellence, later
on as a result of her associations with the composition and
recitation of the Vedas, the Bråhmaƒas and intensive philosophical
speculation of the Upani¶ads was elevated to the position of
Goddess of Learning to be worshipped in temples and educational
institutions forever.
Saraswat∂ Templesó
There are Saraswat∂ temples in Pushkar (Rajasthan), Srinagar
in Kashmir, Kuttanur in Tamilnadu, Maihar in Madhya Pradesh,
Sringeri (Karnataka), Basara (Telengana), Vargal, Ananta Sagar
(here alone Saraswat∂ icon is in standing position). It is said
that Vyåsa built Basara temple. Some say that Vålm∂ki built
the temple. But, historically speaking, it is reported that either
Rastrakuta Kings or Karnataka Kings may have built the temple
in Basara.
Some Legends about Inspiration as Goddessó
Indeed it is true that ìthere is a deity within us who breathes
that divine fire by which we are animated.î The celestial
patroness is an entity within the singerís or poetís heart. There
is a legend about the 15th century great Telugu poetó
Pillalamarri Pina V∂rabhadrudu. The poet Pillalamarri proudly
claimed and proclaimed that while he himself was an incarnation
of Brahmå (or creator of the world), his poetic creation was
through the agency of his queen (Rån∂); the Goddess of Learning
(Våƒ∂). ìVåƒ∂ is my Rån∂î. And here is his life story: King
Narasi≈ha Råya of Vijayanagar, commissions the poet to

translate Jaimini Bharatam. The latter agrees to do so within
a specified time. But till the day before the specified date he
was in his usual fashion of frittering away his time in the
company of dancing girls. His elder brother, a devout Brahmin,
pleads with him to be as good as his word but in vain. At
last, on the night before the day he had to submit his work
to the king, the poet arranges to have his room cleaned and
decorated and shuts himself up in it. After a while, sounds were
heard from within the room, as though a large number of scribes
were engaged in poetic composition. Unable to resist his
curiosity, the elder brother peeps through the keyhole and sees
an exquisitely adorned lady writing verses with great speed near
the lamp. Scenting that someone was secretly observing her,
the lady was angered and vanishes into thin air without
completing the work.
The poet later finishes the remaining few chapters of his
master piece and the next day he visits the royal court. To the
astonished assembly he declares that Våƒ∂ is his Rån∂ (queen)
and that consequently such a task was well within his reach.
But the courtiers would not be convinced. At that moment the
Goddess herself stretches out her bejeweled hand from behind
a screen and an aerial voice corroborates the poetís statement.
The poet Pillalamarriís other well-known work is the
Prabandha ë›akuntalå Pariƒayamí. What was a play in the
hands of Kålidåsa; Pillalamarri transformed it into a mellow
narrative poem with some beautiful descriptions.
This poet is justly regarded as second only to ›r∂ Nåtha
in his mastery of the Prabandha lyricism and in his portrayal
of the Andhra scene of his time.
Indeed, the sacred scriptures of the world are said to have
been dictated by an unseen divine voice and merely copies by
the human hand. To take but a few examples: The Vedas are
believed to have emanated from the respiration of Brahma, they

were only heard (hence ›ruti, the synonym for Veda) by the
Vedic seers, but not composed by them. Potana and ›r∂nåtha
et al were divinely inspired great Telugu poets. The superhuman
influence of Kålikå in the life of Kålidåsa is well-known to all.
Kålidåsa became a great poet of poets from moron by the grace
of Kålikå.
❑❑
Radha-Tattva
Rådhå is Durgå. Rådhå is Pårvat∂. Rådhå is Råje‹war∂.
Rådhå is the sweet, untiring nurse of the whole world. She
is the World-Mother. The whole world rests in Her sweet
bosom. She is the Creatrix and Generatrix of the whole
universe. The whole L∂lå is kept up by Her. She sways the
world through Her three GuƒasóSattva, Rajas and Tamas.
She is the doctor. She is the medicine. She is the patient.
She is the cup. These are all Her manifestations. She is
dynamic Brahman. She is ›akti or Power. Without Her, not
an atom can move. She is the light in the sun, sapidity in
water, ›akti in electricity and will-force, fragrance in the
flower, beauty in the Himalayan landscape, splendour in the
stars, chivalry in warriors, devotion in Bhaktas, revolution in
electrons. She is Avidyå, Måyå and Vidyå. She is the Vedas.
Whatever you see, hear, feel, taste and smell is Rådhå. There
is no other thing in this world save Rådhå. She guides the
Sådhakas. She nourishes the babies. She is the untiring
gardener of the universe. Her glory is indescribable. Her
splendour is ineffable! Her beauty, love and intelligence are
inscrutable! Even the thousand-tongued Ådi‹e¶a will fail to
describe Her greatness.
óSwami Sivananda
Essence of Mahåsaraswat∂
óShiv Sharan Singh Chauhan ëAnsumalií
Goddess Saraswat∂ is the deity of knowledge. She is very
kindful and simple deity on earth. She is goddess of Muse. She
is goddess of word, speech and language. She gives an
acquisition of Supernatural power by which everything spoken
comes out to be true. There are ten stanzas (›lokas) of mother
Saraswat∂ by which we can get even difficult worldly problems
solvedó
ÿÊ flŒÊãÃÊÕ¸ÃûflÒ∑§SflM§¬Ê ¬⁄U◊ÊÕ¸Ã—–
ŸÊ◊M§¬Êà◊ŸÊ √ÿÄÃÊ ‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃËH 1H
ìShe is best end of salvation in the form of essence,
established by Vedas. Her true form is only known by Vedas.
She is form of Brahmå. She stays indistinct form and again by
name she is unknown or not apparent. She is worshipped by
name and becomes apparent later on. That goddess Saraswat∂
protects us.î
ÿÊ ‚ÊXÔUÊ¬ÊXÔUflŒ·È øÃÈcfl¸∑Ò§fl ªËÿÃ–
•mÒÃÊ ’˝rÊÔáÊ— ‡ÊÁÄÃ— ‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃËH 2H
ìAll the parts or steps and substeps of four Vedas including
§Rgveda praise Mahåsaraswat∂. That peerless undivided power
of Brahmaósaves us.î
ÿÊ fláÊ¸¬ŒflÊÄÿÊÕ¸SflM§¬áÊÒfl flÃ¸Ã–
•ŸÊÁŒÁŸœŸÊŸãÃÊ ‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃËH 3H
ìThe letter of the alphabet, a word, sentence and explanation
have her presence. She is eternal, immortal and limitless. That
mother Saraswat∂ looks after us.î
•äÿÊà◊◊ÁœŒÒfl‡ø ŒflÊŸÊ¢ ‚êÿªË‡fl⁄UË–

¬˝àÿªÊSÃ flŒãÃË ÿÊ ‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃËH 4H
ìGoddess Saraswat∂ is the form of Gods and their spiritual
knowledge and lords. She is spiritual power of Gods and power
of divinity. She inspires all Gods and their spiritual knowledge.
She does all works of omnipotent God. That mother Saraswat∂
helps us.î
•ãÃÿÊ¸êÿÊà◊ŸÊ Áfl‡fl¢ òÊÒ‹ÊÄÿ¢ ÿÊ ÁŸÿë¿UÁÃ–
L§º˝ÊÁŒàÿÊÁŒM§¬SÕÊ ÿSÿÊ◊Êfl‡ÿ ÃÊ¢ ¬ÈŸ—–
äÿÊÿÁãÃ ‚fl¸M§¬Ò∑§Ê ‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃËH 5H
ìShe regulates whole of universe with mysterious manner
internally. The great and very little particle or elements do the
work by her inspiration. The Rudra, Åditya and other Gods
wrapping round her do all work of universe. All remember
Mahåsaraswat∂ and furnished all the work. That Saraswat∂
protects us.î
ÿÊ ¬˝àÿªŒÎÁCÔUÁ÷¡Ë¸flÒ√ÿ¸Öÿ◊ÊŸÊŸÈ÷ÍÿÃ–
√ÿÊÁ¬ŸË ôÊÁ#M§¬Ò∑§Ê ‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃËH 6H
ìSaraswat∂ is the form of knowledge and she is omnipresent.
The creature cannot feel her presence in simple stage. When
the mind leaves outer form and becomes inner, he gets
acquisition of supernatural power and Mahåsaraswat∂ comes in
his heart. That mother gives us light of knowledge and save
our life.î
ŸÊ◊¡ÊàÿÊÁŒÁ÷÷¸ŒÒ⁄UCÔUœÊ ÿÊ Áfl∑§ÁÀ¬ÃÊ–
ÁŸÌfl∑§À¬Êà◊ŸÊ √ÿÄÃÊ ‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃËH 7H
ìShe presents in the form of name, races etcetera. She lives
in eight forms. She settled in the form of meditation. In this
way we can feel her presence. We request to save our life.î
√ÿÄÃÊ√ÿÄÃÁª⁄U— ‚fl¸ flŒÊlÊ √ÿÊ„U⁄UÁãÃ ÿÊ◊˜Ô–
‚fl¸∑§Ê◊ŒÈœÊ œŸÈ— ‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃËH 8H
Essence of Mahåsaraswat∂ 315
ìShe is indistinct, apparent and Vedas sing wordily her forms

and presence. That Saraswat∂ in form of cow saves us. We pray
to protect us.î
ÿÊ¢ ÁflÁŒàflÊÁπ‹¢ ’ãœ¢ ÁŸ◊¸âÿÊÁπ‹flà◊¸ŸÊ–
ÿÊªË ÿÊÁÃ ¬⁄¢U SÕÊŸ¢ ‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃËH 9H
ìKnowing the devotion, the devotee breaking all confinement
goes to final beatitude and find salvation. Saves us that mother
Saraswat∂.î
ŸÊ◊M§¬Êà◊∑¢§ ‚flZ ÿSÿÊ◊Êfl‡ÿ ÃÊ¢ ¬ÈŸ—–
äÿÊÿÁãÃ ’˝rÊÔM§¬Ò∑§Ê ‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃËH
∞◊Áê’Ã◊ ŸŒËÃ◊ ŒÁflÃ◊ ‚⁄USflÁÃ–
•¬˝‡ÊSÃÊ ßfl S◊Á‚ ¬˝‡ÊÁSÃ◊ê’ ŸS∑Î§ÁœH 10H
ìSeekers of enlightenment absorb all names and forms in
Her and thereafter meditate on Her as Brahmaówe pray such
Saraswat∂ to protect us.î
ìThe great of all mothers! The great of all rivers! Super
of all great goddess mother Saraswat∂! we are without words
of praise and having no wealth. So my mother gives us glory
along with money and wealth.î
Those who chant these pious Mantras/›lokas with heart and
soul, Mother Saraswat∂ resides in their heart.
óSaraswat∂ Rahasyopani¶ad
❑❑
›akti as Woman: Chaste Ideals
óDr. Ashok Pandya
Woman is the vigour itself symbols ›akti reflected in each
era. It is a flame not to be quenched and flag, never to stoop.
It is fragranceó
ŸÊÁSÃ ÷ÊÿÊ¸‚◊¢ ÃËÕZ ŸÊÁSÃ ÷ÊÿÊ¸ ‚◊¢ ‚Èπ◊˜Ô–
ŸÊÁSÃ ÷ÊÿÊ¸‚◊¢ ¬Èáÿ¢ ÃÊ⁄UáÊÊÿ Á„UÃÊÿ øH
(Padma Puråƒa, Bhµumi KhaƒŒa LIX. 24)
ëThere is no any pilgrimage as well no any comfort and
virtue for a graceful life. If we want to see birth, love, devotion,
knowledge, business and religion all together in a one spot, it
may visual in woman only.
Being chaste, woman scales more heights. Such a home of
a chaste invites Ganges and holy rivers in it as well as an
oceanó
ª¢ªÊlÊ— ‚Á⁄UÃ— ¬ÈáÿÊ— Ÿl‡ø ‚Êª⁄UÊSÃòÊ ŸÊãÿÕÊH
(Padma Puråƒa, Bhµumi KhaƒŒa LIX. 13)
The woman is defined as the best creation of God. She is
the real might of this beautiful world reflects Bhagawat∂
Paråmbå Jagadambåó
ÁSòÊÿ— ‚◊SÃÊ— ‚∑§‹Ê ¡ªà‚È–
(›r∂durgåsapta‹at∂ XI. 6)
It is the reason only for what Mahar¶i MårkaƒŒeya Mahåråja
praysó
¬àŸË¥ ◊ŸÊ⁄U◊Ê¢ ŒÁ„U ◊ŸÊflÎûÊÊŸÈ‚ÊÁ⁄UáÊË◊˜Ô–
ÃÊÁ⁄UáÊË¥ ŒÈª¸‚¢‚Ê⁄U‚Êª⁄USÿ ∑È§‹ÊjflÊ◊˜ÔH
(›r∂durgåsapta‹at∂, Argalå. 24)
›akti as Woman: Chaste Ideals 317
Woman has been seen as a skilled sailor in spiritual sea

always. Let us go back where Såvitr∂ brings back her dead
husband Satyavåna from the På‹a of Yamaråja, the God of
death.
We do not imagine the ›akti of woman. Såvitr∂, by her
chasteral power not only backed her dead husband but gained
a glory of being mother of hundred sons, received Satyavånaís
lost kingdom, eye-sights of her blind father and mother-in-law
as well an abstract reputation in all the three Lokas.
Isnít it a strange that Såvitr∂ followed Yamaråja continuously
beyond this world! (Mætyuloka). It might bounded she the
Mætyuloka border and might detained Yamalokaís border.
Yamaråja advised Såvitr∂óìit would be very difficult to go
ahead, it will trouble you.î Såvitr∂ gently repliesó
üÊ◊ ∑È§ÃÊ ÷ÃÎ¸‚◊Ë¬ÃÊ Á„U ◊
ÿÃÊ Á„U ÷ÃÊ¸ ◊◊ ‚Ê ªÁÃœ˝È¸flÊ–
(Mahåbhårata, Vana Parva 297. 29)
ìBeing with husband ignores each troubleî Såvitr∂ saidó
ëAnywhere my husband will, I would there, hence nothing else,
no problem.í She saysó“‚Ê ªÁÃœ˝È¸flÊ”. Here expressed the woman
as ›akti. Yamaråja alerts: ëYou are far off so much, my
daughter!í Såvitr∂ replies sharplyó
Ÿ ŒÍ⁄U◊Ãã◊◊ ÷ÃÎ¸‚¢ÁŸœÊÒ
◊ŸÊ Á„U ◊ ŒÍ⁄UÃ⁄¢U ¬˝œÊflÁÃ–
(Mahåbhårata, Vana Parva 297. 40)
ìI am with my husband so this place is not so far for me.î
And Yamaråja loosened his På‹a from the soul of Satyavåna.
Såvitr∂ backed to the earth with her husbandís 100 years age.
Woman as ›akti or womanís ›akti has been reflected
everywhere in Indian philosophy. It is the soul of Indian culture.
Lord Brahmåj∂ expressed a unique episode in Åcåra KåƒŒa
of GaruŒa Puråƒa.
Long ago a leprous brahmin Kau‹ika lived in Pratishthanpur.
His wife served him very well although Kau‹ika insulted her
always. She had never been sad and continued to serving.
Once Kau‹ika desired to go to a brothel. His wife did this
also. She carried her husband Kau‹ika on her shoulders. Oh!
What a woman is! She was hardly walking, but going on and
going on. Weight, walk, tiredness, darkness and the object? It
was to go brothel. How did she these all!!
Unfortunately, hermit MåƒŒavya §R¶i was laying on gibbet
(›µul∂) being punished by king. This post was also in the path.
He was in trance to forget pain.
Here the Brahmin-wife going on for brothel lifting her erotic
husband. Because of darkness Kau‹ikaís leg clashed with the
pole of ›µul∂. MåƒŒavyaís trance broken and because of unbearable
pain he cursed: ìone who has injured me, will be no more on
sunrise.î
Kau‹ikaís wife listened it. She thought, how to make R § ¶iís
curse false. She told: ëIf it is going to be happen so, I say ëno
sunrise would be next.í Thus for years the night didnít been
pass nor sun seemed again. This is the power of an Indian ideal
chaste woman. Doesnít it define the woman as ›akti? Definitely
it proves her ›akti.
Because of this Mahå Råtri, everybody got worried even
gods also. They went to Brahmåj∂, listening this all he told: we
are helpless, the chaste-vigour has detained the sunrise. So, we
have to move for Dev∂ Anasµuyå, wife of Mahåmuni Atri. She
is chaste one, hence she may rid us of the trouble.
Gods went to Dev∂ Anasµuyå, prayed her. She released
sunrise along with the Kau‹ikaís life. This episode does flag
out the might of an Indian chaste woman (reflecting woman
as ›akti). This is an immediate and practical impact, what we
learned.
What did Anasµuyå! Wouldnít you like to enjoy a magic!
She converted the Trideva (Brahmå, Vi¶ƒu, Mahe‹a) as infants.
›akti as Woman: Chaste Ideals 319
Goddess Saraswat∂, Lak¶m∂ and Pårvat∂ decided to break

chasteral power of Anasµuyå, thatís why they sent their husbands
for begging conditionally that almoner should be necked.
Anasµuyå understood them. She taught them this ëtit for tatí
lesson and made them babies and enjoyed loving as mother for
a few days.
All the three Goddesses begged pardon for what they did.
Anasµuyå pardoned them and returned their husbands. This also
happened because of Anasµuyåís chaste-power. It might be seen
everywhere, thatís why Vaideh∂ S∂tå said:
ÃÕÊflÎÁûÊ‡ø ÿÊÃÊ àfl¢ ¬ÁÃ‡ÊÈüÊÍ·ÿÊ ÁŒfl◊˜ÔH
(Vålm∂ki Råmåyaƒa II. 218. 10)
A unique example we may see in Råmåyaƒa. Mahåsat∂
Urmilå a different kind of lady living with different kind of
philosophy.
Think a few, being together you may do each and everything
for anyone or each other but if you are far away for fourteen
years what to do!
Isnít it a marvel that being far for thousands of miles for
fourteen years Urmilå never felt separation of her husband
Lak¶maƒa. Here in Ayodhya Urmilå released an A¤jali and at
a miles of distance Lak¶maƒa felt satisfied. He never needed
the food. What is this! This is an impact of the power of a
wife, it does express the woman as ›akti.
I would like to quote Bhåmat∂ also here. It is a happening
of about eleven hundred years ago. Våcaspati Mi‹ra has been
a learned person in south as an annotator. He wrote many notes
on ›åstras and are still famous.
He continued to write with full concentration, this way
thirty-six years passed. Once a day he was working for Brahma
Sµutraó›å∆kara Bhå¶ya. One sentence was not proper, yet he
desired. He was thinking on.
Here Bhåmat∂ was removing the burned flame replacing an
another the new. Light has been dim and Våcaspati felt. He
sees that a female hand is burning. He asked: ëwho are you,
Dev∂? What a marvel! Thirty-six years have passed to his
marriage, he didnít know his wife!!
Wife had a cross questionóìDo you remember, you had
a marriage?î Våcaspati replied: ìYes, yes; I remember.î Bhåmat∂
says gently: ìI am your wife, thirty-six years have passed, we
have married.î Våcaspati kept silent.
He told again, ìI have married you. For thirty-six years you
are serving me and I didnít speak a single word! You obliged
me. Thanks a lot.î
ìAny wish Dev∂!î asked Våcaspati. Bhåmat∂ repliesóëNil,
my husband! go ahead. Author more books and I would like
to spend my whole life to serving you, nothing else.í
Våcaspati melted. Told: ìWhat an opinion yours!î He
released a heartiest salute to Bhåmat∂ for her unselfish service,
askedóìyour name!î, ìBhåmat∂î replied Bhåmat∂. Våcaspati
thanked: ìDev∂! Notes on ›å∆kara Bhå¶ya being named Bhåmat∂.î
Bhåmat∂ is still honoured.
This is the India, this is the womanís ›akti who gave the
restraint-lesson to the world. Passing whole life under a single
roof wife did not prefer rights, but to serve and to serve only.
Hence told:
∞fl¢ ÁflœÊ‡ø ¬˝fl⁄UÊ— ÁSòÊÿÊ ÷ÃÎ¸ŒÎ…Ufl˝ÃÊ—–
Œfl‹Ê∑§ ◊„UËÿãÃ ¬ÈáÿŸ SflŸ ∑§◊¸áÊÊH
(Vålm∂ki Råmåyaƒa II. 118. 12)
❑❑
S∂tå as ›akti
ÃÕÁÃ ¡ÊŸ∑§Ë ¬˝Ê„Ô Ãûfl¢ ⁄UÊ◊Sÿ ÁŸÁ‡øÃ◊˜˜–
„ÔŸÍ◊Ã ¬˝¬ãŸÊÿ ‚ËÃÊ ‹Ù∑§Áfl◊ÙÁ„UŸËH
⁄UÊ◊¢ ÁflÁh ¬⁄U¢ ’˝rÊ ‚ÁëøŒÊŸãŒ◊mÿ◊˜˜–
‚flÙ¸¬ÊÁœÁflÁŸ◊È¸Q¢§ ‚ûÊÊ◊ÊòÊ◊ªÙø⁄U◊˜H
•ÊŸãŒ¢ ÁŸ◊¸‹¢ ‡ÊÊãÃ¢ ÁŸÌfl∑§Ê⁄U¢ ÁŸ⁄UÜ¡Ÿ◊˜˜–
‚fl¸√ÿÊÁ¬Ÿ◊Êà◊ÊŸ¢ Sfl¬˝∑§Ê‡Ê◊∑§À◊·◊˜˜H
◊Ê¢ ÁflÁh ◊Í‹¬˝∑Î§ÁÃ¢ ‚ª¸ÁSÕàÿãÃ∑§ÊÁ⁄UáÊË◊˜˜–
ÃSÿ ‚ÁãŸÁœ◊ÊòÊáÊ ‚Î¡Ê◊ËŒ◊ÃÁãº˝ÃÊH
Ãà‚ÊÁãŸäÿÊã◊ÿÊ ‚Îc≈ÔU¢ ÃÁS◊ãŸÊ⁄UÙåÿÃ˘’ÈœÒ—–
•ÿÙäÿÊŸª⁄U ¡ã◊ ⁄UÉÊÈfl¢‡Ù˘ÁÃÁŸ◊¸‹H
(I. 1. 31ó35)
S∂tå who could enchant the three spheres, saying ëbe it soí
started teaching well-considered Råmatattva to Hanumån who
surrendered himself unreservedly. Know thou Råma to be the
absolute Brahma, existence, consciousness and bliss personified,
one without the second, free from all mutabilities, only the
existence and beyond the reach of senses. Unalloyed bliss, pure,
calm, immutable, spotless, all pervading, Åtmå (cosmic), self-
illuminating and sinless. Know me to be the primordial nature
(◊Í‹ ¬˝∑Î§ÁÃ) designer of creating, sustaining and dissolving. Quite
alertly I procreate this (cosmos) only due to His presence. I
created all this only in his proximity but the foolish ones attribute
it to Him. He took his birth in the spotless Raghu dynasty in
the city of Ayodhya.
Áfl‡flÊÁ◊òÊ‚„ÔÊÿàfl¢ ◊π‚¢⁄UˇÊáÊ¢ ÃÃ—–
•„ÔÀÿÊ‡ÊÊ¬‡Ê◊Ÿ¢ øÊ¬÷XÙ ◊„ÔÁ‡ÊÃÈ—H
◊à¬ÊÁáÊª˝„ÔáÊ¢ ¬‡øÊjÊª¸flSÿ ◊ŒˇÊÿ—–

•ÿÙäÿÊŸª⁄U flÊ‚Ù ◊ÿÊ mÊŒ‡ÊflÊÌ·∑§—H
Œá«∑§Ê⁄Uáÿª◊Ÿ¢ Áfl⁄UÊœflœ ∞fl ø–
◊ÊÿÊ◊Ê⁄UËø◊⁄UáÊ¢ ◊ÊÿÊ‚ËÃÊNÁÃSÃÕÊH
¡≈UÊÿÈ·Ù ◊ÙˇÊ‹Ê÷— ∑§’ãœSÿ ÃÕÒfl ø–
‡Ê’ÿÊ¸— ¬Í¡Ÿ¢ ¬‡øÊà‚Èª˝ËfláÊ ‚◊Êª◊—H
flÊÁ‹Ÿ‡ø flœ— ¬‡øÊà‚ËÃÊãfl·áÊ◊fl ø–
‚ÃÈ’ãœ‡ø ¡‹œı ‹¢∑§ÊÿÊ‡ø ÁŸ⁄UÙœŸ◊˜˜H
⁄UÊfláÊSÿ flœÙ ÿÈh ‚¬ÈòÊSÿ ŒÈ⁄UÊà◊Ÿ—–
Áfl÷Ë·áÙ ⁄UÊÖÿŒÊŸ¢ ¬Èc¬∑§áÊ ◊ÿÊ ‚„ÔH
•ÿÙäÿÊª◊Ÿ¢ ¬‡øÊº˝ÊÖÿ ⁄UÊ◊ÊÁ÷·øŸ◊˜˜–
∞fl◊ÊŒËÁŸ ∑§◊Ê¸ÁáÊ ◊ÿÒflÊøÁ⁄UÃÊãÿÁ¬–
•Ê⁄UÙ¬ÿÁãÃ ⁄UÊ◊˘ÁS◊ÁãŸÌfl∑§Ê⁄U˘Áπ‹Êà◊ÁŸH
(I. 1. 36ó42)
Helping Vi‹wåmitra, thereafter protecting his sacrifices,
nullifying the curse to Ahalyå and breaking the mighty Pinåka
of Lord ›iva. Holding my hands, thereafter crushing the pride
of Para‹uråma and then residing in Ayodhya along with me
for twelve years. Then going to DaƒŒaka forest, killing of
Virådha. The death of Mår∂ca in the form of illusory deer and
the abduction of illusory S∂tå. Salvation of Ja¢åyu and Kabandha,
offering of worship by ›abar∂ and thereafter courting friendship
with Sugr∂va. Killing Våli and thereafter search for S∂tå, building
bridge over the sea and besiege of Lanka. Extirpation of evil-
minded Råvaƒa along with his sons, leading Vibh∂¶aƒa to throne
and by Pu¶paka along with me arrived in Ayodhya and
thereafter consecration of Råma to the throneóall these deeds
were done by me alone but people attribute these also to Råma,
immutable and the very soul of entire cosmos.
SourceóAdhyåtma Råmåyaƒa
❑❑
Prayers of Dev∂
Durgå Stotraó
ÁfllÈgÊ◊‚◊¬˝÷Ê¢ ◊Îª¬ÁÃS∑§ãœÁSÕÃÊ¢ ÷Ë·áÊÊ◊˜Ô
∑§ãÿÊÁ÷— ∑§⁄UflÊ‹π≈UÁfl‹‚hSÃÊÁ÷⁄UÊ‚ÁflÃÊ◊˜Ô–
„USÃÒ‡ø∑˝§Œ⁄UÊÁ‹π≈UÁflÁ‡ÊπÊ¢‡øÊ¬¢ ªÈáÊ¢ Ã¡¸ŸË◊˜Ô
Á’÷˝ÊáÊÊ◊Ÿ‹ÊÁà◊∑§Ê¢ ‡ÊÁ‡Êœ⁄UÊ¢ ŒÈªÊZ ÁòÊŸòÊÊ¢ ÷¡H
I worship the three-eyed Durgå, whose lustre is like that
of a streak of lightning, who is seated on the lord of animals
(lion), who is the dreadful, who is served by maidens holding
weapons and clubs in their hands, who holds with her hands
discus, conch, liquor, clubs, arrows, bow with its string drawn
in with the fingers, who is blazing like fire and who wears the
moon (on the crown).
Lak¶m∂ Stotraó
‹ˇ◊Ë¥ ˇÊË⁄U‚◊Èº˝⁄UÊ¡ÃŸÿÊ¢ üÊË⁄UXÔUœÊ◊‡fl⁄UË¥
ŒÊ‚Ë÷ÍÃ‚◊SÃŒflflÁŸÃÊ¢ ‹Ê∑Ò§∑§ŒË¬ÊVÔ‰U ⁄UÊ◊˜Ô–
üÊË◊ã◊ãŒ∑§≈UÊˇÊ‹éœÁfl÷fl’˝rÊÔãº˝ªXÔUÊœ⁄UÊ¢Ô
àflÊ¢ òÊÒ‹ÊÄÿ∑È§≈ÈUÁê’ŸË¥ ‚⁄UÁ‚¡Ê¢ flãŒ ◊È∑È§ãŒÁ¬˝ÿÊ◊˜ÔH
I worship that Lak¶m∂, the daughter of the king of the milk-
ocean, the queen of the abode of Lord Vi¶ƒu, whose servants
are the wives of all the gods, who is the one light and the sprout
of the universe, through a side glance of whose benign grace
Brahmå, Indra and ›iva have attained their high positions, who
is the mother of the three worlds, who is called Kamalå, and
who is the consort of Bhagavån Vi¶ƒu.
Saraswat∂ Stotraó
ÿÊ ∑È§ãŒãŒÈÃÈ·Ê⁄U„UÊ⁄Uœfl‹Ê ÿÊ ‡ÊÈ÷˝flSòÊÊflÎÃÊ
ÿÊ flËáÊÊfl⁄UŒá«U◊Áá«UÃ∑§⁄UÊ ÿÊ ‡flÃ¬kÊ‚ŸÊ–
ÿÊ ’˝rÊÔÊëÿÈÃ‡ÊVÔU⁄U¬˝÷ÎÁÃÁ÷Œ¸flÒS‚ŒÊ ¬ÍÁ¡ÃÊ
‚Ê ◊Ê¢ ¬ÊÃÈ ‚⁄USflÃË ÷ªflÃË ÁŸ—‡Ê·¡Ê«KÊ¬„UÊH
May that goddess Saraswat∂, who wears a garland white
like the Kunda-flower or the moon or the snow, who is adorned
with pure white clothes, whose hands are ornamented with the
V∂ƒå and the gesture of blessings, who is seated on a white
lotus, who is always worshipped by Brahmå, Vi¶ƒu, ›iva and
other gods, who is the remover of all inertness and laziness
protect me.
❑❑
Vision of Divine Motheró›akti

ìMy Divine Mother is not only formless, She has forms
as well. One can see Her forms. One can behold Her
incomparable beauty through feeling and love. The Mother
reveals Herself to Her devotees in different forms.î
ìI saw Her yesterday. She was clad in a seamless ochre
coloured garment and She talked with me.î
óSri Ramakrishna
Mother S∂tåóChastity Personified
óSwami Sivananda
›r∂ S∂tå has ever been an ideal to all Indian women. She
possessed the sterling qualities of purity, self-surrender and self-
sacrifice and the power of patiently enduring oppression and
extreme violence. As the great heroine of the Råmåyaƒa, she
is still a model for Indian girls. She was a woman unparalleled
in all history. She was a woman divine.
S∂tå was the most virtuous and pious woman the world has
ever produced. Ages have passed, but her chaste life still
continues to create interest, admiration and reverence in our
minds. In S∂tå, beauty was ideally blended with purity, simplicity,
devotion and sacrifice. Her devotion and faithfulness to her
husband was pure and sincere. In India, she is worshipped as
a goddess as she was an incarnation of Goddess Lak¶m∂.
S∂tå was an ideal wife. She is best known to the world for
her devotion to her husband, Lord Råma. Soon after she was
married to Råma, He was exiled for fourteen years. When He
was about to depart to the forest, Råma requested S∂tå to remain
at home. Just listen to the soul-stirring reply of S∂tå:
ìO beloved Råma! Father, mother, son, daughter, brother
and sisteróall of them live by the results of their own deeds.
It is the wife alone who shares the fate of her husband. The
only stay or refuge or support for a woman is her husband.
To a woman, the shade of her husbandís lotus feet is preferable
to mansions or palaces. Wealth and prosperity are nothing
compared to the husband. As is the body without Pråƒa or life
and the river without water, so is a woman without her husband.
I have been taught from my childhood to follow my husband
in all conditions of life. I shall certainly carry out now what

I have been taught. Without Thee, O Lord, the wearing of jewels
is a burden and the enjoyment of worldly pleasures real sickness.
I will pass my days quite happily with Thee under the shade
of trees. I shall live in the forest with Thee as if in my palace,
thinking only of the services that are to be rendered to Thee.
O Lord, Thou art my very life! I cannot live without Thee even
for a second!î
S∂tå was the daughter of the illustrious and wise King
Janaka. While Janaka was tilling a plot of land to perform a
sacrifice, S∂tå was found in one of the furrows. At the gathering
of suitors for the selection of S∂tåís life partner, the great bow
was broken by ›r∂ Råma, and so King Janaka gave his daughter
S∂tå to Råma in marriage.
How much she suffered in the forest and later in Lanka
when she was carried off by Råvaƒa to the A‹oka grove! Her
path was not a path of roses. She walked the ìrazorís path.î
It was covered with flames. Though she was a child of the
palace, she was trained in the school of rigorous austerity and
hardship. She was an embodiment of austerity. On her return
from exile, the people doubted her purity. She forthwith entered
the fire to prove her chastity. Nobody in this world would dare
to undergo this kind of severe ordeal.
Råma urged S∂tå not to come with Him to the forest. He
said, ìYou will have to encounter immense difficulties in the
forest. There are wild beasts and cannibals. The path is very
thorny. You will have to live on roots, leaves and fruit.
Therefore, abandon the idea of following Me to the forest.î
S∂tå replied, ìO my adorable Lord! I shall gladly welcome
all sorts of difficulties. I shall develop many good qualities
through suffering and misery. The thorns will be as beds of
roses to me, the shade of a tree more comfortable than a mansion
when I live with Thee. Thou art my divinity. I shall certainly
Mother S∂tåóChastity Personified 327
follow Thee. I shall give up my life without Thee, O Lord!î

›r∂ Råma was deeply moved by her love and affection and had
to yield to her wishes.
After returning to Ayodhya, ›r∂ Råma decided to banish
S∂tå on account of strong public opinion as to her chastity. He
asked Lak¶maƒa to take her to the forest and leave her there.
They reached the forest and Lak¶maƒa did not know how to
break the heart-rending news to S∂tå.
When S∂tå came to know the reason for her banishment,
she expressed her feelings thus: ìO Lord! Thou knowest that
I am chaste, faithful and ever devoted to Thee. Thou hast
abandoned me to avoid a bad name. It is my duty to see that
no censure and infamy befall Thee, because Thou art my sole
refuge and shelter. O Lak¶maƒa! Tell ›r∂ Råma that a king must
acquire virtue by protecting his subjects. This is the highest
morality. S∂tå is born to undergo lifelong troubles, difficulties
and sorrows. Destiny had willed it so. S∂tå is not at all sorry
for herself. She is not at all displeased with Him. He must be
naturally extremely anxious and perturbed on account of her
absence. Comfort Him in all possible manner. Tell Him, that
although He has sent her into exile, yet He should not banish
her from His heart. She will enthrone Him in her heart and
worship Him day and night. Wherever she resides, S∂tå is the
servant. He is the preceptor, she is the disciple. He is God,
she is the devotee. He is the Lord, she is the subject. He is
the king of Ayodhya, she is an ascetic named Råma Priyå.î
What an ideal wife S∂tå was! Every word that came out
of her mouth expressed sublime sentiments and deep reverence
unto her husband. These words should be engraved in the tablet
of the heart of every woman. No other woman but S∂tå could
give expression to such soul-stirring and magnanimous thoughts
at such a sad and critical stage.
O Dev∂s! You will be looked upon with great admiration
and reverence by your sisters of other countries if you tread

the footsteps of S∂tå, if you lead the same life of purity, devotion
and sacrifice which she led. No woman suffragist movement,
no equal status in society and its activities can really elevate
you. Remember this point well. Become a S∂tå. You will then
achieve everything. You can then move heaven and earth.
Do not run after false shadows and toys. S∂tå was cheerful
amidst unbearable suffering. She lost her personal comforts. The
wicked women of the A‹oka grove ill-treated her. Råvaƒa
troubled her in all possible ways. She had to face public insult,
ignominy and shame. Råma banished her. She had to face the
ordeal of fire. And yet she was always happy and unperturbed.
She bore all difficulties and miseries bravely with a serene and
smiling countenance, through the power of her Påtivratya. What
an undaunted spirit she had! What tremendous moral stamina
and soul-force she possessed! S∂tå stood the closest scrutiny
and severest tests. She was tried in the furnace and proved
absolutely pure.
May the women of India and the world draw inspiration
from S∂tå! May they profit by her exemplary and exalted life,
and thus make their lives sublime and their homes happy through
devotion to their husbands!
May you all shine like S∂tå! May you all imbibe the virtuous
qualities of S∂tå! May her blessings be upon you all!
❑❑
›akti and Valour of Bhagawat∂ S∂tå
Once Lord Råma was present with his associates in the
assembly hall. Vibh∂¶aƒa along with his wife and few ministers
came running agitated and sighing again and again and requested,
ìLotus eyed Råma! Protect me, protect me!î The Demon
Mµulakåsuraóthe son of Kumbhakarƒa who had been forsaken
in the forest due to his birth under a unlucky star. He had been
nourished by honey bees. Being young and pleasing Brahmåó
the creator by his penance and thus being very powerful and
proud through his boon he has created big trouble for me. When
he came to know of your victory over Lanka and blessing me
with the Kingdom, he reached Lanka along with residents of
netherworld and attacked me. He prolonged the fight for six
months. Last night with great difficulty I have reached this place
along with my wife, son and ministers through a tunnel. He
has told that he will kill first Vibh∂¶aƒa and then he will kill
Råmaóthe murderer of his father. Hence Lord Råma! He might
be coming to your honour. Under such circumstances you take
such steps as you think proper.
Lord Råma at that time had many other essential engagements.
But hearing the piteous story of his devotee, he immediately
marshalled his monkey-army, his brother Lak¶maƒa and his sons
Lava and Ku‹a and boarding the Pu¶paka aircraft set out for
Lanka. Getting the report of the arrival of Råghavendra,
Mµulakåsura along with his army came out of Lanka for fighting.
A horrible war commenced. This horrible war continued for
seven days. It was a very hard problem. All ministers such as
Sumantra etc., also arrived from Ayodhya. Hanumånaj∂ continued
to revive army of monkeys, bears and human beings by bringing
life-giving herbs even then the result of war was unfavourable.
Råma was seated worried under a wish-yielding tree. Mµulakåsura

had gone in a secret cave for Abhicåra Yaj¤a. Vibh∂¶aƒa was
relating to Råma the secret efforts of Mµulakåsura. Now Brahmåj∂
arrived there and told Råma, ìI have given him a boon to be
killed only by a woman. There is also another fact to which
also please listen. One day in the midst of sages agitated with
sorrow he muttered that his family had been destroyed one due
to CaƒŒ∂ S∂tå.
Hearing this one sage, cursed him in anger, ìO rascal, to
whom you have called ëCaƒŒ∂í that very S∂tå will kill you.
Hearing those words from the sage, that knave fellow ate away
that sage. All other sages silently fled in fright. Therefore there
is no other remedy for killing him. Now S∂tå alone can kill
him. In this situation please send for S∂tå and get that Mµulakåsura
killed. This is the only way for killing him.
Saying so, Brahmåj∂ went away. Lord Råma sent GaruŒaj∂
and Hanumånj∂ for bringing S∂tå safely on Pu¶paka aircraft. This
side S∂tåj∂ was in a very strange mood. She was much restless
even for a moment being separated from Råma. Again and again
she was looking towards south on the terrace of the palace for
the arrival of Råma on Pu¶paka aircraft. Being disappointed she
returned to the Dråk¶å pavilion for getting some coolness. For
the victory of Råma she circumambulated the P∂pala, Tulas∂ trees
and the idol of Lord ›iva. At other times she got recitations
of Manyusµukta by Bråhmaƒas. At times she worshipped Durgå
and asked for a boon of the returning of Råma after victory
in war. At sometimes she arranged for the chanting of ›atarudr∂ya
by Bråhmaƒas. She never had a sleep. She made several
offerings to all sorts of deities and kept herself bereft of all
enjoyments and adorements. All days were passing like ages
for her. Then GaruŒaj∂ and Hanumånj∂ reached there. Hearing
the husbandís message she set out immediately and reaching
Lanka she had a vision of Lord Råma under a wish-yielding
›akti and Valour of Bhagawat∂ S∂tå 331
tree. Lord Råma enquired of her the cause of feebleness. S∂tåj∂

being shy in a smiling way replied, ìO Lord, it is due to
separation from you. Without you I have no hunger and no
sleep. I kept myself in your thought day and night being
separated from you. I do not know what has happened to my
body.î
After this Lord told her about the heroism of Mµulakåsura.
Hearing this Bhagawat∂ S∂tå got infuriated. A powerful Tåmas∂
›akti emerged out of her body. Its voice was very horrible. She
moved towards Lanka. Till now on a hint from Råma monkeys
had desisted Mµulakåsura from the cave engaged in doing
Abhicåra Yaj¤a. His diadem fell down while chasing them. In
spite of that he entered the battlefield. Seeing the Shadow-S∂tå
he said, ìYou! Go away I donít demonstrate my valour to
woman. She retorted, ìI am your DeathóCaƒŒ∂. You killed
Bråhmaƒa who was speaking in my favour. By killing you I
will free myself of his debt. Saying so she shot five arrows
on him. Mµulakåsura also retaliated by shooting arrows. In the
long run she cut asunder Mµulakåsuraís head. That head fell on
the gate of Lanka. Råk¶asas lamenting loudly, ran away.
Shadow-S∂tå entered into the body of S∂tå. After that Vibh∂¶aƒa
showed the whole of Lanka to Råma now as Råma could not
enter Lanka at the death of Råvaƒa due to the violation of his
fatherís words. S∂tåj∂ also showed A‹oka-Vanaóher dwelling
place. She roamed for a while in that garden with her hand
in the hand of her husband. Staying for a few days in Lanka
Råma returned to Ayodhya along with S∂tå and Lava, Ku‹a
etc., on Pu¶paka aircraft.
ó(Ånanda Råmåyaƒa, First Part, Chapter 5-6)
❑❑
To ›r∂ Rådhå
[Adapted from a Hindi song of the poet-saint Gadådhara Misra]
Glories all to Thee, ›r∂ Rådhå,
Fountain of blissfulness all,
Damsel-queen, whose bodyís bloom
And youthful freshness know no fall.
As the Cåtak∂ views the clouds,

Thou dost Kæ¶ƒaís azure gaze;
Like Cakor∂ drinkest Thou
His moon-like faceís nectar rays.
Thou a lotus art for Kæ¶ƒaís

Bee-like eyes a resting-place;
And to cord His gazelle glances
Thou art like a silken lace.
Kæ¶ƒaís love, so sweet as honey,

Thou pursuest like a bee:
Thou art drowned in Kæ¶ƒaís praises,
Which are like a surging sea.
Greatly wondrous and confounding,

So supernal are Thy ways;
Thou like radiant gold dost glitter,
Though in azure sunk always.
To ›r∂ Rådhå 333
Never did I see or hear,

Such a miraculous part:
Thou adept in four and sixty
Arts, Thou ever artless art!
Even for a single moment

Heart of whom is drawn by none,
Such Thy Lordís the very heart
Thou Hast for good, for ever won.
How ëGadådharaí can relate Thy

Ways divine, how can he scribble?
Endless are Thy sacred glories,
While his talents are so little.
óMadhava Sharan
❑❑
›r∂ S∂tå Måtå!

Revered and most loved
Mother of India!
Thou art the embodiment
Of womanly grace,
Virtue, chastity and endurance.
Thou art verily Goddess Lak¶m∂.
Mother dear,
Guide us with kindly light
On the way
To the abode of my Lord!
óSwami Sivananda
Rådhåóthe Ineffable Mystery
óSwami Krishnananda
Last month there was the celebration of the coming of
Bhagavån ›r∂ Kæ¶ƒa, and today the country observes the coming
of that mysterious counterpart in the life of Bhagavån ›r∂ Kæ¶ƒa
whose devotees everywhere adore as Rådhåóa principle whose
association with Bhagavån ›r∂ Kæ¶ƒa is as important and unique
as the message that is delivered to mankind by the life of the
Lord himself. There is some intrinsic peculiarity between
creation and the Creator of this creation. The impossibility to
intelligently comprehend the dramatic relationship between God
and His manifestation has been highlighted in many ways by
philosophers and devotees, and till this day nobody has ever
been successful in knowing how the world came about. This
secret is always hidden from the eye of man by an operation
which keeps man severed from God because if this mystery
is to be known, there would be no world for anyone to
experience.
A sort of illusory relationship is essential even to enjoy the
enactment in a dramatic theatre. It is not logically possible for
a person to explain the relationship between the act and the
actor. We may think that we know it very well, but it is not
easy to understand it. The person who acts in a theatre is one
person, and the part that he plays is another thing altogether.
There is practically no known relationship between these two
elements. The one who acts is certainly different from the role
the actor puts on because the actor behaves in a manner totally
different from the manner in which he would normally behave
in the world. Hence, in that sense we may say the acting is
totally different from the actor but, at the same time, we know
Rådhåóthe Ineffable Mystery 335
they are identical. We cannot keep the acting somewhere in a

corner and the actor in some other place, two kilometres away.
Such is the relationship between God and this world. We
cannot know whether it is one, or it is not one. Many a time
people, even sincere devotees, are likely to have a subtle
unconscious feeling that the relationship between Kæ¶ƒa and
Rådhå is something like the relationship between Nåråyaƒa and
Lak¶m∂ or between ›iva and Pårvat∂. That is not the relation.
Here itself we have the mystery. The Puråƒas, the epics and
the glorified expositions of the creative process highlight the
relationship between ›iva and Pårvat∂ as the power and the
wielder of the power, ›akti and ›åkta, and a similar relationship
may also be attributed to Lak¶m∂-Nåråyaƒa. We understand them
as inseparables in an obviously known manner. Such a relationship
cannot be introduced here between Kæ¶ƒa and Rådhå. The world
can easily comprehend, from the point of view of the accepted
mode of understanding things, the relation between Nåråyaƒa
and Lak¶m∂. It is an intelligible, acceptable and glorious relation.
Here we have something altogether different. Rådhå was not
the spouse of ›r∂ Kæ¶ƒa, nor can we consider Rådhå as a ›akti
in the sense we consider Pårvat∂ or ›akti as a power of ›iva.
The very purpose of the incarnation of Bhagavån ›r∂ Kæ¶ƒa
was to glorify the magnificence of God. The purpose was
twofold. While the establishment of righteousness and the
destruction of all that is evil is one of the functions of the
Avatåra, and is a principle function of any Avatåra or Incarnation,
Dharma Lak¶aƒa and Adharma Nå‹a, and was also the function
of Bhagavån ›r∂ Kæ¶ƒa, there was something different in the
life of ›r∂ Kæ¶ƒa which was not so very obviously and
dominantly visible in other Incarnationsónamely, the demonstration
of the glory of God. The power of God in myriad forms was,
of course, revealed in other Incarnations also. A terrific force
manifested itself as Narasi≈ha, and other marvellous forces of
divinity manifested themselves in the well-known Incarnations

in the series. But ›r∂ Kæ¶ƒa is also called L∂lå Puru¶ottama,
which means the play of God was visibly demonstrated in his
life.
How does God play? That is the history of ›r∂ Kæ¶ƒaís life.
Even with the furthest stretch of the imagination of human
genius, this play of God cannot be comprehended by any mortal
existence. It is futile to hope to understand what it is. I gave
you a homely and well-known illustration of the difficulty in
our understanding the relationship between the actor and the
acting, though we cannot easily explain what it actually means.
But the glory of God is not merely superhuman in the sense
of something transcending human relations; it also violates
human relations. God is not merely a conformity to law; He
is also a violation of law. This description of God may look
frightening to the law-bound human mind, but the fright that
it may engender gets diminished and becomes intelligible the
moment we understand that a king is considered to be above
the law. All legal enactments, principles and norms of conduct
and behaviour are laid down by the king, who is the highest
judiciary, and the judiciary that he sets up lays down the
consequences of a particular judgement or investigation of a
circumstance or a situation. But the king can set at nought the
judgement of the highest judiciary in his kingdom by another
law altogether, which is not contrary to the operating law but
transcends the operating law. To the ordinary mind this looks
like a violation of the existing law.
Godís law differs totally from manís law because it
transcends manís law and, to the human mind, transcendence
always looks like a violation. All laws or norms that we see
in the dream world are violated in the waking world, as we
know very well. Waking is a total negation of every principle
that we considered as valid in dream, but we cannot consider
waking life as a violation of law. It is a fulfilment rather than

a violation. All the laws of dream are fulfilled in a higher
comprehension and a greater profundity in that so-called violation,
the negation of the rules of dream. So is Godís behaviour in
the world. It is a negative stroke that is dealt at all behaviour
in the human world and, as such, there is a marked difference
between the manifestations or the Avatåras of Bhagavån ›r∂
Nåråyaƒa in other contexts and in the life of ›r∂ Kæ¶ƒa.
Now we come to the context of the relationship between
›r∂ Kæ¶ƒa and Rådhå. As I mentioned, it is not like the
relationship between Nåråyaƒa and Lak¶m∂ or ›iva and Pårvat∂.
It is the relationship between God and His creation, or in a
more philosophical jargon we may say it is the relationship
between consciousness and matter, the seer and the seen.
Nobody can say what that relationship is. In a psychological
sense we may say it is the relationship between understanding
and emotion; in a logical sense we may say it is the relationship
between subject and object; in a cosmical sense we may say
it is the relationship between God and creation; and in a more
precise, analytic sense we may say it is the relationship between
reason and instinct. They are integrally connected so that they
cannot be set apart as two different things. One continues in
the other, one is inseparable from the other, one is necessary
for the other, one is absorbed in the other.
There are two stages of spiritual Sådhanå, the lower and
the higher. All the incarnations depict behaviour which is
normal, and it is only in ›r∂ Kæ¶ƒaís life we have a behaviour
which is supernormalónot abnormal, but supernormalóand,
therefore, to apply the norms of human life as a yardstick to
measure the measureless immensity of ›r∂ Kæ¶ƒaís manifestation
would be to carry hot embers on a dry straw. It would not
be possible. ›r∂ Kæ¶ƒaís coming and the various L∂lås that he
played, as described in the ›r∂mad Bhågavata and in the other
epics and the Puråƒas, are expected to act as a kind of hint

or an indication as to the existence of something which is totally
different from what man considers as valuable and meaningful.
All the meanings that we read in this world are meaningless
in the Kingdom of God. All the wealth of the dream emperor
is meaningless in the waking life. Not only the possessions but
also the values, the very outlook of life and the norms that we
set up in every field of human understanding and relationship
are, as mentioned already, negated, set at nought, overruled,
defied for the sake of a fulfilmentówhich is God coming into
the heart of man. If we have to understand how God expects
a godman to behave, we have only to study the lives of godmen.
The great saints who were possessed by God-love and God-
experience did not behave like human beings, nor did they
behave like males and females. That they did not behave like
human beings is to say the least. They were erratic elements
in human society and considered in everyway incomprehensible
to the human norms of mutual behaviour and the conduct and
norms of relationship.
Even to this day it has never been possible for anyone to
understand what the relationship is between ›r∂ Kæ¶ƒa and
Rådhå. They are not husband and wife, not brother and sister,
not parent and child. What else is it? It is something which
has never been said anywhere, and never will be said anywhere,
because it is not supposed to be said. As I mentioned, it is a
demonstration of human need and human nature, which in
ordinary life also manifests itself in our own practical existence.
But when we live in the shackles of human society and political
embankments related to the physical existence of this body, we
many a time try to fit these supernormal expectations and visions
into the procrustean bed of the visible norms of the ritual-ridden,
mechanised religion of human history.
Thus, the holy observance of ›r∂ Rådhå A¶¢am∂ is a reminder
to the spirit of manónot even to his psycheóthat there is

something in him which is not male or female, and not human.
For all practical purposes, we cannot think except as human
beings. No man can think that he is a woman, and no woman
can believe that she is a man. We can imagine how limited
our thoughts are. Whatever be their acuteness and genius of
penetrative thinking, men can never believe that they are women;
similar is the case with women. There is this terrible limitation
set upon our thinking itself and, much worse, is that which
compels us to feel that we are human beings. But ›r∂ Kæ¶ƒa
did not behave like a man or a woman, nor did he behave like
a human being. These elements of a non-human or ultra-human
behaviour are described in certain sections of the ›r∂mad
Bhågavata Mahåpuråƒa, and we are always intrigued when we
hear or read about these mysteries.
God is an intriguing something, and He shall ever remain
an intriguing something. We can never calculate the length and
breadth of Godís existence by arithmetic or algebra and,
similarly, we cannot measure the rightness and the wrongness
of Godís actions by our ethical standards because human ethics
is also mathematics; it is also a measuring rod, as arithmetic
is. This cannot apply to the manifestation of a limitless being
in limited form, which we call the Avatåra or the Incarnation.
In these realms, the entry of manís thought is forbidden. As
the Bible tells us, man is forbidden entry into the Kingdom of
God, and God has placed an angel wielding a flaming sword
at the gate of the Kingdom, the Garden of Eden, so that no
man may enter. No mortal can enter the Garden of Eden because
the flaming sword is whirling at the gate. This is only to say
that man should not and cannot understand God and, therefore,
the laws of God also cannot be comprehended by human
behaviour and human norms.
The complacency of manís immersion in this vainglorious
feeling that his understanding is complete has to be shattered

one day or the other by the invasion of Godís infinity, and that
was done by the advent of Bhagavån ›r∂ Kæ¶ƒa with all that
he demonstrated in these L∂lås and stories that we hear of as
described in the Puråƒas and the epics. They say God entering
man is like a mad elephant entering a thatched hut. The hut
will not remain once the elephant enters it.
All these remain only as examples for us because with manís
hardboiled ego, with this flint-like feeling that manís possession
seems to be, he will cling forever to his own stereotyped fashions
of thought; and he would like to extend the domain of his
measuring rod of understanding to the Kingdom of Heavenó
which would not be permitted because the flaming sword is
there; thus, manís entry is debarred. This is why the Upani¶ad
says that speech, together with the mind and the understanding,
turn back baffled when they try to enter, when they even behold
the gateway to the Kingdom of God. Therefore, it is a matter
for us to admire from a distance and be thrilled at the very
thought if it. Such is the glory which, in mysterious and
indescribable ways, we seem to reveal in our own lives by
religious and spiritual observances of this kind.
❑❑
The Primordial power is ever at play. She is creating,

preserving and destroying in play, as it were. This power is
called Kål∂. Kål∂ is verily Brahman, and Brahman is very Kål∂.
It is one and the same reality.
The Position of Female Deities
in Mådhva Sampradåya
óR. Sridharan
›r∂ Madhva (1238ó1317 A. D.) is one of the greatest
propounder of Vedantic thoughts and Hindu theology. According
to him, Super sentient being Lord ›r∂ Hari, sentient beings
(J∂vas) and the world of matter (JaŒa) are three eternal objects
existing forever and there are eternal fivefold difference (Pa¤ca
Bheda) among them. According to ›r∂ Madhva, there are
innumerable souls having innumerable intrinsic natures among
themselves existing forever and there are Såttvika souls, Råjasika
souls and Tåmasika souls. Divine beings or deities belong to
Såttvika group and they are Mukti Yogya J∂vas (eligible for
eternal liberation). Among souls also there are male souls and
female souls eternally and intrinsically. Sometimes male souls
can enter into the bodies of female souls in this Sa≈såråvarta
or cycle of birth and death in this world, but female souls cannot
enter into the bodies of male souls. But in Mok¶a, all enjoy
innate bliss (Mukti Sukha) in their intrinsic bodies of males and
females only. Oneís worth is determined by oneís intrinsic nature
only (Svarµupa Yogyatå) and not by sex factor. That is why,
when you see the theology of Madhva, you can find a lot of
female deities occupying exalted positions in divine hierarchy
(Devatå Tåratamya). According to ›r∂ Madhva the deities are
classified into 32 groups.
In the very first position ›r∂ Hari occupies the Supreme
position, since He is the one and the only independent being
and ëAll Supremeí (Sarvottama Devatå). Next to him only all
other divinities occupy various places according to their Svarµupa
and Svabhåva (innate form and intrinsic nature). All these are
stated in various Vedas, Itihåsas and Puråƒas. A very detailed
analysis of this theory cannot be gone into this small article.
I shall briefly describe the positions occupied by the female
deities and their descent forms (Avatåra Rµupas) in the divine
hierarchy.
Lak¶m∂ó
Lak¶m∂ occupies the second position in Devatå Tåratamya.
She is next to Lord Hari only. She is the divine consort of
Lord Hari. She does not have material body at any point of
time (Li∆ga ›ar∂ra Rahita). She is possessing non-material body
(Apråkæta ›ar∂ra) only always as ›r∂ Hari. So she is Nitya Mukta
(ever liberated). She is coeval with Lord ›r∂ Hari in space and
time but in divine qualities, she is far inferior to Lord ›r∂ Hari.
That is why Vedas call her Sama-Asama (equal cum non-equal).
She is inseparable from the Lord. She is Nitya Aviyogin∂ (always
inseparated). Whenever Lord incarnates she also incarnates. She
is omniscient, omnipotent and omnipresent for all others except
Lord. We have to worship her always in the company of her
spouse Lord ›r∂ Hari. She has many specific forms like Dak¶iƒå,
›r∂, ›ånti, Bhµu, Kæti, Durgå, Jayå, Rukmiƒ∂, Satyabhåmå, Måyå,
Kamalålayå, S∂tå, Manoramå and Ambhriƒ∂ etc.
Sarasvat∂ and Bhårat∂ó
Brahmåís wife is Sarasvat∂, Våyuís wife is Bhårat∂. They
occupy the fourth Varga or Kak¶å (class) in the divine hierarchy.
They are equal in all respects. Sarasvat∂ is slightly higher to
Bhårat∂ due to power position. They are almost like twins. They
are Vidyåbhimån∂ Devatås and Buddhi Abhimån∂ Devatås. They
are also Veda-Abhimån∂ Devatås. They are inferior to their
husbands by hundredfold in qualities. They are also Para‹ukla
like their husbands and Ramå Dev∂. They have no evil influence
under any circumstances. They have correct knowledge on Lord
Hari. Bhårat∂ becomes Sarasvat∂ in the next Kalpa and attains
The Position of Female Deities in Mådhva Sampradåya 343
Mok¶a. Sarasvat∂ does not have any Avatåra in this world. She
has various synonyms like Veda Devikå, Bhuj∂ Gåyatr∂, Såvitr∂,
Guru-Bhakti, ›raddhå, Sukhåtmikå, Bråhm∂ and Våƒ∂. Bhårat∂
is known by the names of Vidyut, ›raddhå, ›r∂ Vidyut. She
had four descent forms. She was born as Kål∂, daughter of
Kå‹iråja and married Bh∂ma. She was born as Draupad∂ or
På¤cål∂ and married Pa¤ca PåƒŒavas. In fact in Draupad∂-Deha
apart from Bhårat∂ other deities like ›ac∂ (Indraís wife), ›yåmalå
(Yamaís wife), U¶å (A‹vin∂ Kumåraís wife) and Pårvat∂ (›ivaís
wife) took shelter and so each deity joined with their Niyata
Patis except Pårvat∂ (because ›iva was born as A‹vatthåmå and
A‹vatthåmå remained as celebate and so Pårvat∂ had no male
consort during that Janma). Bhårat∂ was also born as ›iva Kanyå
in Tretå Yuga and died as a maiden. She was born as Indrasenå
or Nalayån∂ and married Moudgalya Mahar¶i. In Kali-age she
was born as Candrå and died as a celebate.
After these ladies in the sixth place Kæ¶ƒaís Mahi¶∂s occupy
an important place. Kæ¶ƒaís six wives are Jåmbavat∂, Bhadrå,
N∂lå, Kålind∂, Mitravindå and Lak¶maƒå. They have Aha∆kåra
Tattva ›ar∂ra. They do 39 Kalpa Sådhanå and in the 40th Kalpa
become as Saƒmahi¶∂s.They reside in all J∂vas navel region (§Sa¢
Kamalå). They are inferior to GaruŒa, ›e¶a and Rudra by five
Guƒas. When they have Lak¶m∂ Åve‹a God has union with them
and they become equal to ›e¶a Deva. Jåmbavat∂ is slightly
higher than others in position and power. In Tulas∂ Dev∂
Jåmbavat∂ has full A≈‹a. They are great devotees of Lord Hari.
After these GaruŒaís wife Sauparƒ∂, ›e¶aís wife Våruƒ∂ and
Rudraís wife Våmå occupy the seventh position. They are equal
in all respects. Umå becomes Våruƒ∂ in the next Kalpa and
attains Mukti. Sauparƒ∂ does not have any Avatåra. Våruƒ∂ has
Avatåra of Revat∂ and Peyå. Pårvat∂ became Sat∂ Dåk¶åyaƒ∂.
All these three are inferior to their husbands by tenfold. They
are Sad-Buddhi Abhimån∂s. Våruƒ∂ is higher to Umå. These
have occasional Kali Åve‹a and so they have sometimes wrong

notions about Lord Hari, otherwise they are great Vi¶ƒu Bhaktas.
In the tenth class Rati and ›ac∂ come. They are inferior to
their husbands Kåma and Indra ten times in quality. Rati was
born as Rukmåvat∂ and Lak¶maƒå, and married Pradyumna
Deva Avatåra of Kåma; ›ac∂ was as Tårå in Tretå Yuga and
married Våli (Indra Avatåra). In Dvåpara Yuga she became
Citrå∆gadå and married Arjuna. She is J¤åna Bhakti giver.
In the fifteenth class Dak¶a Prajåpatiís wife Prasµuti Shines.
She is equal to Bhægu Mahar¶i in innate nature.
In the seventeenth class, Bæhaspati Åcåryaís wife Tårå
resides. Tårå is the presiding deity over Sanma∆gala or
auspicious things. She incarnated as Kæp∂ and married Droƒåcårya.
In the same class there is another female deity by name Pravål∂,
wife of Pravala Våyu.
In the twentieth Kak¶å, we have the following female deities.
Ga∆gå, Sa≈j¤å, Rohiƒ∂, U¶å and ›yåmalå Dev∂. Ga∆gå became
the wife of ›åntanu and delivered Bh∂¶ma; Sa≈j¤å is the wife
of Sµurya Deva, Rohiƒ∂ is the wife of Candra Deva. U¶å as
daughter of Båƒåsura, was the wife of Aniruddha son of
Pradyumna. ›yåmalå is the wife of Yama, the Dharmaråja. She
was born as Devak∂ during Dvåpara Yuga and married
Dharmaputra alias Yudhi¶¢hira.
In the 22nd class Agniís wife Svåhå, Havi¶ya Abhimån∂
Devatå comes. She is inferior to Ga∆gå Dev∂ by twofold
qualities.
In the 23rd class Kæ¶ƒa Devaís actual mother Devak∂ and
foster mother Ya‹odå come. They are equal to another U¶å Dev∂.
This U¶å Dev∂ is Nåmåbhimån∂ Devatå and wife of A‹vin∂
Devatås. All these three deities are inferior. U¶å became ›alya
Putr∂, Mådr∂ and Jaråsandhaís daughter and married Nakula
and Sahadeva.
Dharå Dev∂, Bhµumi Abhimån∂ Devatå and Ka‹yapa-Putr∂
The Position of Female Deities in Mådhva Sampradåya 345
occupy the 25th class. In the 27th class there are 16000 Agni-
Putr∂s. They all became as Kæ¶ƒa Patn∂s in Dvåpara Yuga.
Among 16000 Agni-Putr∂s, Kaseru has Vi‹e¶a Sånnidhya of
Lak¶m∂ and she is superior to others. Then there are 100 Apsarå
Str∂s including Pi∆galå and Sairandhr∂. Tilottamå was born as
›alya-Putr∂ and married Nakula. One Apsarå by name Urva‹∂
entered Åsurika body of TåŒakå and Pµutanå. Another Urva‹∂
was born out of the thighs of Badr∂ Nåråyaƒa and entered in
the body of Ambå, Bh∂¶maís enemy.
Apart from these female deities in the 32nd class called as
Manu¶yottama J∂vas there is a host of unknown Muktiyogya
female souls. Similarly in the Daitya Varga also there is a host
of female evil souls chief among them is Kali-Patn∂, Alak¶m∂.
She is known also as Mantharå. She occupies second position
next to Kali. In the 13th position from Kali, Asatya Abhimån∂
Daityå Du¨‹alå comes. She became as the sister of Duryodhana.
In the 15th position female demons TåŒakå and Pµutanå come.
They fought with Råma and Kæ¶ƒa and died. Similarly there
are many evil-natured female souls who go to eternal hell after
Brahma Kalpa. In this way we can see a grand panorama of
female souls occupying high positions in the divine hierarchy
in Mådhva Sampradåya as seen otherwise also from great epics
and Puråƒas. Therefore we should not desist simply because
they are female souls. They occupy very high positions because
of their innate capacity and their Bhakti to Lord ›r∂ Hari. We
should worship these female deities and their indwelling Hari
and obtain His grace according to our innate nature and capacity.
❑❑
Madålasåóthe Divine ›akti of Motherhood
óMinakshi Agarwal
The plight of women in todayís life raises a question mark
on the basic principles of Hinduism and the strong hold it once
had upon our character and actions. In the Vedic period,
disrespectful behaviour towards any woman was considered as
a mark of disregard of the ë›aktií herself but today the woman
is not seen as a symbol of ›akti or the mother goddess; she
is considered to be merely a weak and meek living thing on
whom any kind of physical, mental or emotional torture can
easily be perpetrated.
Isnít it astonishing that the perpetrators themselves have been
given birth by a woman?
Here arises the need of Madålasåóthe woman who had
exemplified motherhood by her exceptional divinity! It must be
accepted that a son given birth by Madålaså can never dishonour
any woman or girlchild!
It is an accepted fact that a major part of the character of
any human being is given shape while he/she is in the womb
of his/her mother. Those 9 months of pregnancy are the most
critical part of any childís future. Our religious Granthas like
the ›r∂mad Bhågawata-Mahåpuråƒa have explicitly described
the importance of alertness, purity and divinity during the period
of conception and pregnancy. Citations of Dhætarå¶¢ra and
Abhimanyu are the best way to describe the effect of motherís
physical, mental and emotional state during conception and
pregnancy on the corresponding physical, mental and emotional
state of the ëto-be-born-childí. Todayís science has also accepted
this fact. If the conception takes place in a congenial, affectionate
and sanctified manner, the ëto-be-born-childí will definitely bear
Madålasåóthe Divine ›akti of Motherhood 347
a divine character. The divinity can further be supplemented by

maintaining a healthy environment throughout the pregnancy
thus fortifying the basic foundation of any childís character-
building process. This is what Madålaså had done!
Madålaså had carefully and thoughtfully moulded her children
(before and after their birth) by keeping herself totally connected
with the divine energy of the God. Being the Prathama Guru
of her children, she guided them towards the path of divinity,
purity and strong faith in the almighty.
This is what is needed today. The Delinquents (Law-
breaking Minors) cannot be corrected by sermons or punishments
after they have moved in the direction of impurity and sin. They
should have been moulded in the correct direction when they
were in the womb of their mother and when they were infants,
learning the basics of life.
Bringing into existence a life is not an easy task and it must
be carried out in a responsible manner. We must keep in mind
that what we are creating is to represent the Divine (Deva-
Tattva) and not the Devil (Råk¶asa-Tattva). The need is to fortify
the Divine energy and not the evil.
From age-old times, Hinduism has recommended some dos
and doníts, the must-to-be-done and the never-to-be-done principles
for a pregnant woman. May be, some of those principles can
be adopted for giving birth to positive and divine human beings
on this earth. Maintaining a healthy and sanctified lifestyle,
eating Såttvika food, regular reading and recitation of holy
›lokas, Stotras and scriptures, keeping away from all kinds of
negative and destructive elements are some of the basic
principles which directly influence the to-be-born-child through
the mother. After all, any woman would feel proud and satisfied
in getting counted as Madålasåóthe woman who brought
honour to the name of motherhood by her divinity proving that
the ›akti of motherhood is the greatest on this earth.
Only a woman can defeat death by giving birth to a new

life, time and again proving that she represents the divine ›aktió
ëThe Paråmbåí who is the mother of the whole universe. Time
has come when women must prove their existence in the form
of the Divine ›akti who holds in her hands the power of fruitful
creation.
❑❑
He Who is Brahman is also ›akti. When thought of as

inactive, He is called Brahman and when thought of as the
Creator, Preserver and Destroyer, He is called the Primordial
Energy, Kål∂.
Brahman and ›akti are identical, like fire and its power
to burn. When we talk of fire, we automatically mean also
its power to burn. Again, the fireís power to burn implies the
fire itself. If you accept the one you must accept the other.
Mother Cow as ›akti
óDr. Brahmanand
The cow is considered as symbol of goodness. The utility
of cow is considered in every period of human history. The
cow is the form of ›akti in many fields of human existence
primarily, the agricultural fields depends upon the cow. The
bullocks are very essential for the agriculturalists to carry out
agricultural operations. The bullocks plough the fields of the
poor peasants. The cow-dung is used as a fertilizer. The bullocks
carry the loads by bullockcarts. The bovine cattle save the
national income, which is spent on diesel and petrol. Still the
bovine cattle is useful for peasantry as well as for the entire
country.
Cow milk as a food product is very useful for the small
children as well as for youths, adults and it is useful for the
sick persons. It is as useful as the medicine. Cow milk provides
strength to the mind as well as to the body.
The colour of purified butter or ghee is like gold. The cow
urine is also considered as useful as medicine. It is the natural
pesticide for the crops.
According to American, the international society for cow
protection bullocks are more useful for cultivators than tractors
for agriculture purposes.
India, predominantly is an agricultural country. The farmers
have small holdings of land in India. Tractor is a burden on
the peasants. They fail to pay bank loans. They sell there tractors
for the payment of bank loans. The usefulness of cows is so
much. Hence, cow is considered the mother of the worldó“ªÊflÊ
Áfl‡flSÿ ◊ÊÃ⁄U—”. There is a saying in English cow milk and honey
are root of beauty.
According to Indian culture the importance of cow is

historical. The cow is the embodiment of peace, auspiciousness
and plenty. According to directive principles of state policy
under the Indian Consideration as under:
The state shall endeavour to organise agriculture and animal
husbandry on modern and scientific lines and shall in particular
take steps preserving and improving the breeds, and prohibiting
the slaughter of cows and calves and other milch and draught
cattle.
The socio-economic importance of the cow cannot be
described. Cow is the backbone of Indian Culture. Cow is the
fountain of wealth and happiness. There is a Bengali saying,
““‚’ œŸœÊŸ, •ÊÒ⁄U œŸ ªÊß– ≈UÊ∑§Ê ∑§ÊÒ«UÔ∏Ë Á∑§¿ÈU Á∑§¿ÈU •ÊÒ⁄U œŸ ‚’ ¿UÊß¸–”” No doubt
cow is the source of ›akti from ancient times to modern age
in India.
❑❑
The Divine mother is everything. All energy or ›akti of

the universe, whether it is physical, biological, intellectual or
spiritual, is the manifestation of that one Divine ›akti, the Ådyå
›akti, the Primordial Divine Energy. This is what manifests
as this universe; manifests it, withdraws it, again brings it out.
óSwami Ranganathananda
›akti as Mother
óDr. Chaman Lal Raina
ìI am Mother Durgåóthe Divine Energy,
Vision of Medhå §R¶i makes you to see Me.
I am CaƒŒ∂ Dev∂óthe Durgå Sapta‹at∂.
See Me through the wavelength of Medhå §R¶i.
The narration of the §R¶i is Divine revelation,
King Suratha is just the human incarnation.
Samådhi is but a Divine observation.
Vital breath, I am in all the creatures,
Filling the universe with celestial treasures.
Being adored in the finite measures
Being perceived through the senses,
I alone exist, ›iva could perceive it during dances.
MårkaƒŒeya understood the nature of fluctuations,

Touch, taste, smell, sight and sound are mere functions,
To maintain rhythm and balance of the physical emotions.
Spirit is to recognize and mind to understand,
The little ego need to evolve for higher manifestations.
I myself am the Åtmå of Brahma, and I say so.
I am the eternal spirit revered as Vi¶ƒu-Måyå, lo.
I am Unborn, but omnipresent in execution of power.
I am Mahå Kål∂óthe eternal Time and time based trigger.
Measure of the time, is my game for cosmic ways.
I create aeons, years, months, nights and days.
I rise with glaciers, peaks and beautiful valleys,
Find me in mountains, jungles and trees.
The ocean is just a drop before me.
I am a swimming action with a celestial discovery,

I am thus revered as ›ailaputr∂.
I am the graphics of the universe,
I am curve, triangle, square and process of reduction.
I am the tangent touching the circle of transfiguration.
I paint with Divine brush and cosmic colours,
Shades and tones are my impressions and Divine sisters.
The realms of Brahmå, Vi¶ƒu and ›iva, are seen,
These are the glimpses of my Primal thought as have ever
been,
§R¶i has seen me in infinite Nought.
I bring light on the canvas of humanity.
I am revered as the First Brahmacåriƒ∂.
Philosopherís wisdom is the shadow of my vision.

Being Durgå, I am Existent the Eternal one,
I am embodiment of creation, sustenance and dissolution.
Visible I am in the flash of the MårkaƒŒeyaís eye,
§R¶is deciphered Dev∂-Mantra in syllable, word and metre.
Who adored me with the Gåyatr∂óAnu¶¢up-U¶ƒik metre.
Dressed me in various colourful robes,
Putting sword and missiles in my hands.
Seeing me on the couch of a roaring lion,

Saw me manifested in Nine Virgin forms,
I alone gave a vital breath to Lord Vi¶ƒu.
Ananta serpent was his couch then,
Giving birth to Brahmå through his navel root.
Simultaneously Madhu and Kai¢abha were born and seen,
With Demoniac fierce looks they had beenó
Born of Vi¶ƒuís ear-wax there and then.
Hastening they were to kill Lord BrahmåóJust for fun.
MårkaƒŒeya portrayed me as Vi¶ƒu-Måyå then.

Being aroused from Cosmic Yogic sleep, was not a fun.
I was seen ornamented with conch, disc, lotus and Mudrå.
With the praises of words were deluded Råk¶asas.
Vi¶ƒu addressed to them very tactfully:

ìO demons! You are really valorous and great,
Ask for a boon to create your Eternal fate.î
Vi¶ƒu-Måyå is Kæ¶ƒa, who killed them on his thighs,
Neither was water there and nor was space.
Universe was filled with all commotion,

It was analyzed with Divine perception.
The Råtri-Sµuktam was born through Primal vibration.
Verily, it is the First meditation
It was all dark with infinitude
Thus the First Eternal cry was heard, at every altitude.
Brahmå got stunned, begged for lease of life
Spontaneously uttered; O Svåhå! O Svadhå!, O Ak¶ara!
The Våk got vibrated in A, U and M (O≈) in Va¶a¢kåra.
Unseen Sun was seenóit was First Nava Råtra then,
Gods were commissioned to help Brahmå for procreation.
ìTake me verily, I am that Mahåkål∂.

I am Mahålak¶m∂ killing Mahi¶åsura.
My own creation is he, but to uphold Dharma.
Vi¶ƒu, Brahmå and Indra could not defeat Mahi¶åsura.
I was invisible to other Gods and to Indra.
I help the Divine entity with the name of Durgå,

I am thus revered as Brahmacåriƒ∂ ›iva-Priyå.
I play the role of Candraghaƒ¢å,
Making the universe see the celestial ›iva-TåƒŒava.
I bring luminosity around the globe.
It is just a twinkle of my eyeófor fun to probe....,

To keep Nine planets in eternal dynamics.
Bæhaspati is my intellect, ›ukra my ego, kept Sµurya as statist.
I am the Eternal Seed, not destroyed by any demon.

I am Lalitå, the Motherhood in all and One.
ìAha≈ Brahmåsmi, Tat Tva≈ Asiî is my revelation.
ìI am revered as Kµu¶måƒŒå,
Being Saraswat∂, preferring aesthetics, music and beauty.
I incarnate to save the Vedic intelligence for human dignity.
I adore the Ågamas, I give the verdict in the Smæti.
I sing the song of Eternity in the Puråƒas.
My face is visible in the ›akti Sahasranåmas.
I alone am fashioned in Tantra-Mantra and Yantra
For I am Skandamåtå of Kumåra Kårtikeya.
I am also adored as Kåtyåyan∂,

As I was born in the hermitage of the §R¶i Kåtyåyana.
I learnt all the quintessences of the Vedic tradition,
Keeping Dhyåna, Dhåraƒå and Dhæti in unison.
I again am invisible in Kålaråtri.

I crush anti-divine having malice, hatred and jealousy.
Guiding the Devas towards the illumining path.

Thus I am slightly visible to the Yogic eye.
I am the Eternal U¶å praising Dev∂ Sµukta.
I took birth to fulfil the dream of Ka‹yapa.
I was born as the daughter of the Himålaya,
I am revered as Gaƒe‹aís Mother Girijå,
For certain, I am the Mahå Gaur∂, Mahå Vidyå.
I cannot be attained through Philosophic reason,
For I am the perfection of the cosmic season.
This universe is but a drop of dew,
Seeing and playing with me are only the few.

For I stand for self-recognition as Siddhidåtr∂.
I again and again am born as Nava Durgå,

Some praise me with the words of prescribed Pµujå.
Some pray me for peace and prosperity.
Some adore me to arouse KuƒŒalin∂.
But I lift the devotee, who loves me with sincere heart,
Evolving his deep conscience to the highest spot.
Joyfully, he finds abode in my Eternal lap.
Revitalizing divinity in every nerve, cell, joint and tissue.
This is verily, the Dev∂ Kavacam, as revealed by Brahmå.
I am DurgåóMother of the fame,

With ›akti to uphold the devotees name.
The devotee should be sincere and honest one,
Feeding all without discrimination.
Some adore me with thousand flames of Sahasranåmas,
Some with Seven hundred celestial Names, with Agni-
Homas.
But I am only Nine Syllabled One,
I am Existent in the CaƒŒ∂-B∂ja-Mantra,
That is my celestial Ak¶ara,
Call me Durgå, the Mother of cosmic vibration.
❑❑
›akti Concept in Durgå
Sapta‹at∂ and ›r∂ Vidyå
óV. Ramanathan
The word ë›aktií means power or energy. Thus association
of ›akti with anything gives momentum to it. That is why we
pray to the energy of sun (Savitå) in the form of Gåyatr∂ Mantra
to stimulate us for action (Dhiyo yo na¨ pracodayåt). ›akti
energises one for positive action. The Åcårya (father) tells the
Brahmacår∂ after Brahmopade‹am ìMa Su¶uptaî (donít sleep)
meaning ìremain activeî by imbibing energy from the ›akti of
Gåyatr∂ Mantra.
During §Rg-Vedic and early Yajur-Vedic periods, natural
phenomena like early morning (U¶us), components of nature,
like river Saraswat∂, senses and intellectual aspects of life like
›raddhå, Buddhi and Medhå were worshipped as Goddesses.
Only during later part of Yajur-Vedic period, trinity of Gods
(Brahmå, Vi¶ƒu and ›iva) got dominance from Agni and Indra.
Saraswat∂ (Goddess of Knowledge and arts), Lak¶m∂ (Goddess
of wealth and prosperity) and Pårvat∂ (Goddess of welfare)
became their consorts respectively and attained importance.
Various other Goddesses (›aktis) were also started being
worshipped.
›akti can be used either for destruction or virtuous purposes.
Nuclear power can be used for weapons or to produce
electricity. Here we consider Durgå Sapta‹at∂ as an example
of destructive energy. After that, we will discuss ›r∂ Vidyå as
an example of using energy for virtuous purposes.
Durgå Sapta‹at∂ (Dev∂ Måhåtmyam) ó
This Hindu religious work was composed by R § ¶i MårkaƒŒeya
›akti Concept in Durgå Sapta‹at∂ and ›r∂ Vidyå 357
around 400ó500 BCE. This forms chapters 81ó93 of MårkaƒŒeya

Puråƒa. It has 700 ›lokas and hence called Sapta‹at∂. Dev∂-
Måhåtmyam is referred to in several other Tantric texts also.
Durgå Sapta‹at∂ has its origin in ›akti (power) being used
for destruction of evil forces. The Mµulamantra of Durgå
Sapta‹at∂ belongs to CaƒŒikå, a fierce form of ›akti, who can
destroy anything. Thus it is one of the earliest texts of ›akti
tradition. Mythical, cultic and theological elements of diverse
female deities merge in this text. Thus it is a unification of all
feminine forces. It has an intrinsic significance away from its
Puråƒa source. Its power is in its Mµulamantra of one deity
spread in the three episodes, CåmuƒŒ∂ (CaƒŒ∂). The word
ìCaƒŒ∂ î (CaƒŒikåóviolent and impetuous) derives from CaƒŒa
(fierce, cruel, violent).
These evil forces and the attempts to destroy them occur
in our own mind. This permanent war between good and evil
is symbolised in daily Sandhyåvandanam. We use the energy
(›akti) of Gåyatr∂mantra to destroy evil forces and enhance
virtuosity within us.
The evil forces in Durgå Sapta‹at∂ are: Madhu-Kai¢abha,
Mahi¶åsura and ›umbha-Ni‹umbha. They represent three
dimensions of evil forces. The unifying factor is that all these
evil forces were possessed by ego which resulted in their
destruction. Madhu-Kai¢abha were overjoyed when they found
that they can check Vi¶ƒu from killing them. Their ego made
them offer Vi¶ƒu a boon. Vi¶ƒu asks the boon of killing them.
Madhu-Kai¢abha were made to offer the boon by Måyå ›akti.
Thus energy was required for the destruction of the evil. Mahi¶a
was possessed by the ego that no woman ever has any power
to kill him. ›umbha-Ni‹umbhas were highly egoistic about their
power and believed in their eternality. The greed for power to
rule the entire world, pleasure and possessions and ego have
destroyed these demoniac forces. These demoniac forces are
destroyed by Mahåkål∂, Mahålak¶m∂ and Mahåsaraswat∂ respectively.

These Goddesses represent Tamo-Raja-Sattva Guƒas respectively.
But all transform themselves into destructive modes. Kål∂ and
the Sapta-Måtækås are introduced to Vedic texts from here.
In the first episode, ›akti is in her universal form. She is
the central point of creation as she puts Nåråyaƒa to sleep on
the milk ocean before creation. As creation is about to happen,
the two demons attack Brahmå. ›akti withdraws from Vi¶ƒu
so that He wakes up and kills the demons. Here, the ›akti is
in the Yogamåyå form. Yogamåyå is different from sleep. It
is full activism of energy within oneself. Thus Yogamåyå is the
inner energy or energy of inner consciousness where the
Supreme resides. Without awakening this inner consciousness,
the Supreme Knowledge cannot be achieved. When the awakening
occurs, it automatically destroys all evil forces within oneself
due to its own energy, again a ›akti form. This is the
philosophical import of the first episode.
In the second episode, ›akti is in the form of Durgå (the
insurmountable for any evil force). Here the emotional power
of anger to destroy evil is depicted. Durgå combines the forces
of all deities. On the other hand, Mahi¶a could take any form
like buffalo and lion. These different forms of Mahi¶a represents
different emotional dimensions of evils. All these dimensions
could be destroyed only by different forms of virtuous power.
This episode teaches us about the need to use different multiple
virtuous powers to win over different types of evils.
In the third episode, Kål∂ emerges as the psychic power of
Dev∂. This is the darker, transformative aspect of positive power.
After different forms of Dev∂ killed different demons, Dev∂
absorbs all other forms into herself to kill ›umbha in the final
war. Minor evils can be conquered easily. But destroying major
evils will require hard work combining many virtues. In Mahi¶a
episode, many evils were concentrated in one person. In the
last episode, many evil forces had to be conquered before the

final assault on the major one.
The Ådi ›akti praised in the first chapter by Brahmå, is the
source of all other powers. She acts as Yogamåyå of Nåråyaƒa
and as Måyå (illusion) creating illusion in mortals so that only
the true pursuer can attain Brahma-Vidyå.
This text represents the pre-Vedic (around 9th millennium
BCE) concept of independent existence of ›akti without a male
companion, a contrast to pro-Vedic interdependence concept that
there is no ›akti without ›ivam and vice versa with dominance
to male part. Dev∂-Måhåtmyam accepts the ancient Vedic tradition
of ìVakî and ìTray∂vidyåî. It also accepts Så∆khya doctrine of
a codified system. This doctrine says that Prakæti manifests itself
as the three Guƒas. It also accepts the Paramavidyå as the cause
of Mukti a concept of Vedånta. It synthesises the Aryan and
non-Aryan concepts of Goddess.
In the first chapter of Dev∂-Måhåtmyam, it says that all living
things are conscious, but knowledge is attached to senses. Dev∂ís
Måyå power makes even the wise ones to be attracted to
pleasures and become egoistic. She is the creator of all living
and non-living things. She is also the Supreme Being and thus
eternal. She does not possess any property of identityóNåma-
Rµupa-Guƒa-Vivarjitånåma. She is beyond comprehension, yet
the only solace that comes readily to rescue the world in different
forms at different times.
›r∂ Vidyåó
›r∂ Vidyå refers to the Tantric style of worshipping ›akti.
The term ì›r∂î means something or person of immense greatness.
ìVidyåî denotes knowledge, science or arts. The ›akti worshipped
here is the Rajo-Guƒa deity, Lalitå Tripurasundar∂ (also called
Lalitå Parame‹war∂, Lalitå). She is praised by thousand names
in Lalitå Sahasranåma, by 300 names in Lalitå-Tri‹at∂ and by
108 names in Lalitå-A¶¢ottaram. All these are used in the routine
worship of ›r∂ Vidyå. Some people distinguish ›r∂ Vidyå as the

Tantric term and ›r∂ Lalitå as the Vaidika term according to
the system of worship. Lalitå-Sahasranåma contains descriptions
of three Tantric worship styles: Kaula Yoga, Samayacaram and
›r∂ Vidyå-Upåsanå. All the three are very commonly used
systems.
Lord ›iva gave 64 ›aktitantras to Pårvat∂. Pårvat∂ requests
›iva to give her own 65th Tantra (›r∂ Vidyå) to the world to
attain all benefits of the other 64 Tantras. Thus ›r∂ Vidyå is
ìSwatantraî, the 723rd Nåma and is ìSarvatantre‹yaiî the
724th Nåma in Lalitå-Sahasranåmam. Based on this, ›r∂ Vidyå-
Tantram is also called Våmake‹vara Tantram, although some
scholars opine that it is something more than Våmake‹vara
Tantram. This is implied in the ›loka 31 (Catu¨¶a¶¢hyå etc.,)
of Saundarya Lahar∂ composed by Ådi ›a∆kara.
›r∂ Vidyå is a ›akti concept which shows dominance of
female power (›akti) over ›ivam. The 58th name (Pa¤ca-
brahmåsanasthitåyai nama¨), 249th name (Pa¤ca-pretåsanås∂nåyai
nama¨) and 250th name (Pa¤cabrahmasvarµupiƒyai nama¨) of
Lalitå-Sahasranåmam prove this.
›r∂ Vidyå worship uses ›r∂ Cakram (›r∂ Yantram) as the
medium. This is representative of several different aspects of
physical, metaphysical, spiritual, philosophical and modern
scientific concepts.
In Bhakti concept, three forms are recognised: Japa, Pµujå
and prayer chanting using mind, body or mouth respectively.
Upåsanå (Bhakti to a specific personally preferred deity) can
be done in any of these forms. Out of the six Upåsanå methods
(Saura, Gåƒapatya, Vai¶ƒava, ›aiva, ›åkta and Kaumåra)
›åkta method belongs to worshipping Goddess as mother deity.
›r∂ Vidyå-Upåsanå is one form of ›akti worship. Interestingly,
only this Upåsanå is given the respectful prefix ì›r∂î. As ›akti
denotes energy, ›åkta is the worship of the energy aspect of
the other five forms. ›r∂ Vidyå is considered to be the most

exalted system in this respect. Energy cannot be separated from
its source, although it is worshipped separately. Thus, the source
or base of ›akti is ›iva and ›akti is its integral part. This
contradicts the pre-Vedic independent conceptualisation of ›akti
from ›iva discussed above.
›akti, as in science, has two forms: potential and kinetic.
Potential form is Prakå‹a (effulgent) and kinetic is Vimar‹a
(illuminating). Effulgence is of inherent character. Here, the
visible world is illuminated enabling us to see. Also Prakå‹a
is the Supreme Being and Vimar‹a is the J∂våtmå. Guru is
Prakå‹a (and thus identified with the Supreme, thus Advaita)
and disciple is Vimar‹a.
›r∂ Vidyå, uses this concept. It accepts the Saguƒa system
where like a child identifying a doll as a baby, the worshipper
identifies the medium of worship (Cakra, D∂pam, Idol etc.,)
as the deity Herself. ›r∂ Vidyå Pµujå using ›r∂ Cakram is
regarded as the highest form of ›akti worship. The time-space-
Kåraƒa and Tur∂ya dimensions are all represented in this
Cakra. The elaborate Pµujå process is full of metaphysical and
philosophical meanings.
Lalitå means one who plays. The Cakra represents the entire
process from creation to dissolution or more precisely the
Pa¤cakriyås (Sæ¶¢i, Sthiti, Sa≈håram, Vilayanam and Kæpå) of
the universe performed by numerous deities and controlled by
›r∂ Vidyå playfully. Tripura means three worlds. It also denotes
the combination of the three GuƒasóSattva-Rajas-Tamas. She
rules sun, moon, planets, stars and hence time itself. Tripura
also means the combination of will (Icchå), knowledge (J¤åna)
and action (Kriyå); also intellectual, emotional and sensational
dimensions; the three states of soul: awakening, dreaming and
sleeping. She is Pa¤cam∂ (five forms or triangles of union),
Pa¤cabhµutasi (Goddess of the Pa¤cabhµutas: earth, water, air,
Agni, sky) and Pa¤catattvas as given in Lalitå-Sahasranåmam.

She holds a noose, a goad, a bow made of sugarcane and five
arrows made of flowers. Noose denotes attachment, goad
denotes repulsion, the bow represents mind and arrows represent
the five sense-organs. Attachment of mind to sense-organs gives
material pleasure and repulsion through knowledge acquired by
›r∂ Vidyå worship is the only way to salvation.
❑❑
Some people indulge in quarrels, saying, ìone cannot attain

anything unless one worships our Kæ¶ƒa, or nothing can be
gained without the worship of Kål∂, our Divine mother, or one
cannot be saved without accepting the christian religion. This
is pure dogmatism. The dogmatist says, ìMy religion alone
is true, and the religions of others are falseî. This is a bad
attitude. God can be reached by different paths.
ó Sri Ramakrishna
Saundarya Lahar∂: Beauty Supreme
óR. Subramaniam
›r∂ ›a∆kara Bhagavadpåda is accredited as the author of
the Saundarya Lahar∂ by Lak¶m∂dhara, Bhå¶kara Råya
Kaivalyå‹rama, Kåme‹vara Sµuri, Acyutånanda and a host of
other commentators of the work. There are others who say that
›iva Himself is the author of the Stotra. Those who ascribe
it to ›a∆kara Bhagavadpåda, do aver that the DraviŒa ›i‹u
referred to in Stanza 75 of the work, is ›a∆kara himself. There
is yet another tradition about the source of this work. ›a∆kara,
clad in the robes of a mendicant, paid visit to Kailasa and took
the Mantra-›åstra placed on the throne of ∫‹wara. While he
was about to leave Kailasa along with the spoil, Nandike‹wara
who was on duty snatched the book from his hands. After
grappling with him for a while, the Åcårya succeeded in
retaining a portion of the book which contained the first forty-
one stanzas of the Saundarya Lahar∂ to which were added fifty-
nine stanzas later on by him to complete the work.
The Saundarya Lahar∂, the flood of beauty eminently shares
the characteristics of a poem displaying the finest touches of
poetic fancy, a hymn of praise of Tripurasundar∂, a series of
Mantras, mystic formulae to be used by the Upåsaka; an
exposition on the worship of the Supreme Being in Its aspect
of the ›akti, Creative Energy known as ›r∂ Vidyå. There came
to be two forms of the worship of the Dev∂, the former abiding
to the Vedic principles (Samaya Mårga) and the latter, Kaivalya
Mårga abiding to the sixty four Tantras, affording scope for
vulgar practices, appealing to the venal side of human nature
and exercising a demoralising effect on the votaries.
Such of those as are conversant with studying this literature,
will surely make easy and wonderful progress in intellectual

attainments, the supreme state of being ever worshipped by the
celestials, with formidable blessings and benedictions of the
Dev∂. By simply joining the two palms by way of worship and
prostration the deaf-mute became the celebrated poet. J¤åna
Sambandha of the south and Kålidåsa of the North and more
so the author of this work, ›a∆kara Bhagavadpåda attained
undisputed and unparalleled respect and veneration with the
blessings of the Dev∂. For the people to lead a contended and
successful life in the world, this work has been composed by
›r∂ ›a∆kara Bhagavadpåda as a Kalpaka tree endowing and
fulfilling all their legitimate desires. By studying each stanza
scrupulously one can derive prosperity and plenty in acquiring
special psychic powers, gratification of specific desires, washing
out in its torrent the evil accumulated for ages. We have,
however, to sound a note of caution here. The very essence
of ›r∂ Vidyå consists in its being availed by its votaries to serve
lofty and altruistic purposes. Hence care should be always taken
to see that it is not dethroned from its high pedastals to serve
ignoble and selfish ends. A few stanzas of this devine literature
is given hereunder:ó
Á‡Êfl— ‡ÊÄàÿÊ ÿÈQ§Ê ÿÁŒ ÷flÁÃ ‡ÊQ§— ¬˝÷ÁflÃÈ¢
Ÿ øŒfl¢ ŒflÊ Ÿ π‹È ∑È§‡Ê‹— SåÊÁãŒÃÈ◊Á¬–
•ÃSàflÊ◊Ê⁄UÊäÿÊ¢ „UÁ⁄U„U⁄UÁfl⁄¢UëÿÊÁŒÁ÷⁄UÁ¬
¬˝áÊãÃÈ¢ SÃÊÃÈ¢ flÊ ∑§Õ◊∑Î§Ã¬Èáÿ— ¬˝÷flÁÃH 1H
Only if conjoint with ›akti (yourself), would ›iva earn the
privilege to become overlord, otherwise the God is not even
able to stir. When such being the case, how dares one, who
has acquired no merit, either to salute or praise You, O Goddess!
Who are worthy of being adored even by Hari, Hara, Vira¤ca
and others?
In keeping with the tradition, the first stanza of this work
may be said to contain the quintessence of ›r∂ Vidyå. Kåme‹vara
Saundarya Lahar∂: Beauty Supreme 365
Sµuri the commentator of this work has fourteen different

interpretations for the first stanza.
„UÁ⁄USàflÊ◊Ê⁄UÊäÿ ¬˝áÊÃ¡Ÿ ‚ÊÒ÷ÊÇÿ¡ŸŸË¥
¬È⁄UÊ ŸÊ⁄UË ÷ÍàflÊ ¬È⁄UÁ⁄U¬È◊Á¬ ˇÊÊ÷◊ŸÿÃ˜H
S◊⁄UÊ˘Á¬ àflÊ¢ ŸàflÊ ⁄UÁÃŸÿŸ‹sÔŸ fl¬È·Ê
◊ÈŸËŸÊ◊åÿ¢Ã— ¬˝÷flÁÃ Á„U ◊Ê„UÊÿ ◊„UÃÊ◊˜H 5H
Having adored You, the bestower of prosperity to those that
make obeisance before You. Hari in yonder days assumed the
form of a damsel and fascinated even the destroyer of the
Tripuras. Smara likewise, by worshipping You, is powerful
enough to rouse the passions of even great sages, with a form
fit to be enjoyed by Ratiís eyes.
This stanza describes the pervasive influence of ›r∂ Cakra-
Pµujå and the Japa of Pa¤cada‹∂ Mahåmantra to attain all
prosperity and plenty including subduing and controlling all in
the world.
◊„UË¥ ◊Í‹ÊœÊ⁄U ∑§◊Á¬ ◊ÁáÊ¬Í⁄U „ÈUÃfl„¢U
ÁSÕÃ¢ SflÊÁœDÔUÊŸ NUÁŒ ◊L§Ã◊Ê∑§Ê‡Ê◊È¬Á⁄U–
◊ŸÊ˘Á¬ ÷˝Í◊äÿ ‚∑§‹◊Á¬ Á÷àflÊ ∑È§‹¬Õ¢
‚„UdÊ⁄U ¬k ‚„U ⁄U„UÁ‚ ¬àÿÊ Áfl„U⁄UÁ‚H 9H
You are diverting Yourself in secrecy with Your Lord, in
the thousand-petalled lotus, having pierced through the Earth
situated in Mµulådhåra, the water in the Maƒipura, the Fire
abiding in the Swådhi¶¢håna, the Air in the Anåhata, the Ether
above the Vi‹uddhi and Mana¨ between Aj¤a and thus broken
through the entire Kulapath.
This stanza contains in a nutshell the quintessence of
the sublimest truths of the Vedånta and the Yoga systems
in harmonious combination, in relation to the worship of the
Dev∂ as KuƒŒalin∂ ›akti of the microcosm and as the
Tripurasundar∂ of macrocosm. Aƒimå Siddhi, A¶¢a Ai‹warya
Siddhi and Bhagawat∂ Svarµupa Såk¶åtkåra are the merits to be
accrued.
‚ÈœÊœÊ⁄UÊ‚Ê⁄Ò‡ø⁄UáÊÿÈª‹Ê¢ÃÌflªÁ‹ÃÒ— –
¬˝¬@¢ Á‚@ãÃË ¬ÈŸ⁄UÁ¬ ¬⁄UÊêŸÊÿ◊„U‚ÊH
•flÊåÿ SflÊ¢ ÷Í®◊ ÷È¡ªÁŸ÷◊äÿCÔUfl‹ÿ¢
Sfl◊Êà◊ÊŸ¢ ∑Î§àflÊ SflÁ¬Á· ∑È§‹∑È§á«U ∑È§„UÁ⁄UÁáÊH 10H
Having infilled the pathway of the NaŒ∂s with the streaming
shower of nectar flowing from Your pair of feet, having resumed
your own position from out of the resplendent Lunar regions,
and Yourself assuming the form of a serpent of three and a
half coils, You sleep in the hollow of KulakuƒŒa.
The Upåsakas become immortal with physical stamina,
mental exuberance and adequacy of speech.
àflŒËÿ¢ ‚ÊÒãŒÿZ ÃÈÁ„UŸÁªÁ⁄U∑§ãÿ ÃÈ‹ÁÿÃ¢È
∑§flËãº˝Ê— ∑§À¬ãÃ ∑§Õ◊Á¬ Áfl⁄¢UÁø¬˝÷ÎÃÿ—H
ÿŒÊ‹ÊÄÿÊÒà‚ÈÄÿÊŒ◊⁄U‹‹ŸÊ ÿÊÁãÃ ◊Ÿ‚Ê–
Ã¬ÊÁ÷ŒÈ¸c¬˝Ê¬Ê◊Á¬ ÁªÁ⁄U‡Ê‚ÊÿÈÖÿ¬ŒflË◊˜H 12H
O Daughter of the snow-capped Mountain! The foremost
poets, Vira¤ci, and others are disappointed in their attempt to
find a match for Your beauty, as even the celestial damsels,
in their eagerness mentally attain atonement with Gir∂‹a, which
is difficult to attain even by penance. Even Brahmå, Bæhaspati,
Vi¶ƒu, Indra could not find an analogy for the supreme beauty
of the Dev∂. Perhaps ŒÁfl ‚ÊÒãŒÿ¸◊˜ ŒÁfl‚ÊÒãŒÿ¸Á◊fl.......
ÃÁ«UÀ‹πÊÃãflË¥ Ã¬Ÿ‡ÊÁ‡ÊflÒEÊŸ⁄U◊ÿË¥–
ÁŸ·ááÊÊ¢ ·ááÊÊ◊åÿÈ¬Á⁄U ∑§◊‹ÊŸÊ¢ Ãfl ∑§‹Ê◊˜H
◊„UÊ¬kÊ≈U√ÿÊ¢ ◊ÎÁŒÃ◊‹◊ÊÿŸ ◊Ÿ‚Ê–
◊„UÊãÃ— ¬‡ÿãÃÊ ŒœÁÃ ¬⁄U◊ÊtÔUÊŒ‹„U⁄UË◊˜H 21H
Great men, who, with their minds bereft of impurity and
illusion, look on Your Kalå, slender as streak of lightning of
the essence of the Sun, the Moon and Fire and abiding in the
great forest of lotuses, stand far above even the six lotuses,
derive a flood of infinite Bliss.
This stanza dispels all sorrow and torments in life. It brings
Paramåhlådana, a Sa¤j∂van∂ which brings only delight and bliss

all through the life.
SflŒ„UÊŒ˜÷ÍÃÊÁ÷ÉÊÎ¸ÁáÊÁ÷⁄UÁáÊ◊ÊlÊÁ÷⁄UÁ÷ÃÊ –
ÁŸ·fl ÁŸàÿ àflÊ◊„UÁ◊ÁÃ ‚ŒÊ ÷ÊflÿÁÃ ÿ—–
Á∑§◊ÊpÿZ ÃSÿ ÁòÊ÷ÈflŸ‚◊ÎÁh¢ ÃÎáÊÿÃÊ
◊„UÊ‚¢flÃÊ¸ÁÇŸÁfl¸⁄UøÿÁÃ ŸË⁄UÊ¡ŸÁflÁœ◊˜H 98H
O Goddess ! You are eternal and are served all around by
the rays, Aƒimå and others emanating from your own frame.
What is there to wonder at, if the Fire of the great Deluge should
perform the ritual of offering lights before whosoever conceives
You always asóI am You, treating the wealth of Trinayana
as mere straw. This stanza represents the Yogin who has attained
oneness with the Dev∂ as looking upon the untold wealth of
Sadå‹iva as a mere trifle not worthy of acquisition.
‡Ê⁄UË⁄¢U àfl¢ ‡Ê¢÷Ê— ‡ÊÁ‡ÊÁ◊Á„U⁄UflˇÊÊL§„UÿÈª¢
ÃflÊà◊ÊŸ¢ ◊ãÿ ÷ªflÁÃ ÷flÊà◊ÊŸ◊ŸÉÊ◊˜–
•Ã— ‡Ê·— ‡Ê·Ëàÿÿ◊È÷ÿ‚ÊœÊ⁄UáÊÃÿÊ
ÁSÕÃ— ‚ê’ãœÊ flÊ¢ ‚◊⁄U‚¬⁄UÊŸãŒ¬⁄UÿÊ—H 34H
O Goddess! You are the frame of ›a≈bhu with the Sun
and the Moon as the breasts. I conceive Your flawless frame
to be ›a≈bhu. Hence the relationship of the essential and the
accessory, in the case of You both, equipped of Transcendent
Bliss and Transcendent Consciousness, stands even.
The predominance and the subservience of the two during
creation as also deluge are evenly matched. This stanza indicates
oneness of ›iva and ›aktióÅdhåra and Ådheya.
◊ŸSàfl¢ √ÿÊ◊ àfl¢ ◊L§ŒÁ‚ ◊L§à‚Ê⁄UÁÕ⁄UÁ‚
àfl◊Ê¬Sàfl¢ ÷ÍÁ◊SàflÁÿ ¬Á⁄UáÊÃÊÿÊ¢ ŸÁ„U ¬⁄U◊˜–
àfl◊fl S√ÊÊà◊ÊŸ¢ ¬Á⁄UáÊ◊ÁÿÃÈ¢ ÁflEfl¬È·Ê
ÁøŒÊŸãŒÊ∑§Ê⁄¢U Á‡ÊflÿÈflÁÃ ÷ÊflŸ Áfl◊Î·H 35H
O Youthful consort of ›iva! You are the Mind, You the
Ether, You the Air, You the Fire, You the Water, and You
the Earth. When You have transformed Yourself thus, there is

nothing beyond Yourself, with a view to manifesting Yourself
in the form of the Universe, inwardly assume the form of
Consciousness and Bliss.
The ›akti in combination with ›iva is the prime cause of
the Universe. The Universe is the manifestation of the ›akti.
Forms and names are transient while substance is real and
eternal. It is this substance, the substratum below names and
forms which is operated upon by and evolved out of the ›akti.
‚⁄US√ÊàÿÊ ‹ˇêÿÊ ÁflÁœ„UÁ⁄U‚¬àŸÊ Áfl„U⁄UÃ
⁄UÃ— ¬ÊÁÃfl˝àÿ¢ Á‡ÊÁÕ‹ÿÁÃ ⁄UêÿáÊ fl¬È·Ê–
Áø⁄¢U ¡ËflãŸ·— ˇÊÁ¬Ã ¬‡ÊÈ¬Ê‡Ê√ÿÁÃ∑§⁄U—
¬⁄U’˝rÊÔÊÁ÷Åÿ¢ ⁄U‚ÿÁÃ ⁄U‚¢ àfljÁ¡ÃflÊŸ˜H 101H
Your devotee diverts himself with Saraswat∂ and Lak¶m∂ to
become enlightened and opulent, and thus excites the jealousy
of Brahmå and Vi¶ƒu, shatters Ratiís chastity with his beautiful
frame; and endowed with long life tastes the sweetness of
exquisite Bliss bereft of the ignorance incidental to mortals.
Meditation on the identity of the microcosm with the
macrocosm, the identity of the six lotuses of the five kinds of
similarities and the six kinds of identities, exercise so great
an influence as to make the microcosm manifest as the
macrocosm.
¬˝ŒË¬ÖflÊ‹ÊÁ÷ÌŒfl‚∑§⁄UŸË⁄UÊ¡ŸÁflÁœ— –
‚ÈœÊ‚ÍŸÊpãº˝Ê¬‹¡‹‹flÒ⁄UÉÿ¸ÉÊ≈UŸÊ H
Sfl∑§ËÿÒ⁄Uè◊ÊÁ÷— ‚Á‹‹ÁŸÁœ‚ÊÒÁ„Uàÿ∑§⁄UáÊ◊˜
àflŒËÿÊÁ÷flÊ¸ÁÇ÷◊¸◊ ¡ŸÁŸ flÊøÊ¢ SÃÈÁÃÁ⁄ÿ◊˜H 103H
O Mother of diction! Composing this hymn of praise of You,
in words originating from You, is much like adorning the Sun
by offering a light before him, offering the moon drops of water
flowing out of a moonstone and pleasing the ocean by pouring
water into it.
You are the Devatå for speech habits. Without Your grace
nobody can flourish in graceful speech. This work is not literally
done by me. I have praised You with Your own words. Even
as You are praised for Your glory, You are so much so the
author of this work. Even in spite of the drawbacks in this Stotra,
You have to protect me.
❑❑
O Rådhå Devi, Mother Divine!

Prostrations unto Thee.
Thou art Kæ¶ƒaís charmer,
Lifeís all.
Thou art Kæ¶ƒamay∂.
If You become gracious,
What is here
Which is not attainable?
O Devi! Be pleased!
Protect me, guide me,
Remove the veil of ignorance.
Introduce me to Lord Kæ¶ƒa.
Make me rest in Samådhi.
óSwami Sivananda
›akti-Tattva
óUma Shanker Gupta
My humble salutation and adoration to the World Mother,
the ›akti. The cult of mother Goddess and ›akti, the female
divinity in Sanåtana Dharma (eternal religion) symbolises form,
Energy (›akti) or manifestation of the human spirit in all its
rich and exuberant variety. In Indian metaphysics, the feminine
symbolises the mind in creation and movement, not in rest and
withdrawal that are symbolised by the males. The images of
female divinities are far more diverse than those of Vi¶ƒu and
›iva.
›akti or Goddess in scientific terms Energy or Power is the
one without which no leaf can stir in the world, any work cannot
be done without it. Brahmå, Vi¶ƒu and Mahe‹a are active
without ›akti. Brahmå, Vi¶ƒu and Mahe‹a carry on their
functions of creation, preservation and destruction in accordance
with the wishes of Mahå ›akti (›akti-Tattva).
Hindu Philosophy based on Vedånta, the Tantras postulate
that there is one basic energy behind all forms of matter and
energy. The source and sustenance of all creation, whether at
the level of matter or life or mind, is one only. It is ›akti-Tattva
(Energy), Brahma of the Vedånta, and ›akti of Tantras are
identical. Brahma and ›akti are inseparable, one in two and two
in one. Dev∂ Bhågavata has been dedicated to her. Mother cult
is centred round Pårvat∂ or Durgå, is the most widely worshipped
aspect of ›akti. An entire Puråƒa, Dev∂ Bhågavatam has been
dedicated to her.
›akti-Tattva in the form of divine mother Ambe Måtå has
become very popular in modern Hinduism. Ambe Må is untiring
mother of the whole world. She is the world mother, the Jagat-
›akti-Tattva 371
Måtå. The whole world rests in her sweet bosom. She is the
creatrix and generatrix of the whole universe. The whole L∂lå
is kept up by her. She sways the world through her three
GuƒasóSattva, Rajas and Tamas.
Without ›akti-Tattva an atom cannot move. She is light in
the Sun, flow in Water, ›akti in Electricity and will force,
fragrance in flowers, beauty in flowers, splendour in Stars,
Chivalry in warriors, devotion in Bhaktas. Skandpuråƒa
describes tható
Without ›akti, ›iva is ›ava (corpse). ›akti-Tattva is
Yogamåyå, she is Vidyå and Avidyå. She is Vedas. She guides
Sådhakas, nourishes the babies. She is untiring gardener of the
Universe. Her glory is indescribable. Her splendour is ineffable.
Her beauty, love and intelligence are inscrutable. Even the
thousand tongue Ådi‹e¶a will fail to describe her greatness. The
›akti-Tattva is called Durgå means one that is difficult to
approach or difficult to know. However being the mother of
Universe, she is the personification of the tender love when
supplicated. The whole universe is energized by her power. She
is the personification of all wealth, power and beauty as also
the virtues. She is the embodiment of Yaj¤a (sacrifice), Parå
Vidyå (the highest knowledge concerning the spirits) as well
as Aparå Vidyå (knowledge of secular sciences). It is she who
bestows wealth, both material and spiritual. Her beauty and
valour are incomparable. The power and activities of all being
are manifestation of only the ›akti-Tattva.
The bright orb of the Sun, with thousand rays journeying
through the sky, transmitting heat, light and vitality. The silvery
Moon with its cool and soothing rays travelling in the sky like
the Sun, making the nights appear glorious and golden are the
creation of ›akti-Tattva. The sun revitalizes the grass, the trees,
the corn and infuses new life into all being are due to ›akti-
Tattva. The moon makes the whole earth, as if immersed in
nectar with its bright lustre and charm. If the sun does not shine
what would be the result? No corn to eat, no fruit to feed
and no water to drink. The Vedas say that Sun, Moon, heaven
and earth were all created by the Parå ›akti, the ›akti-Tattva
(Pµurƒa Brahma).
When we think of evolution of life and the organic world
like Jaråyuja, AƒŒaja, ›wedaja and Udbhijja, it is marvellous.
The combination of male and female element, bringing forth
a living organism called J∂va is wonderful. The power that
supports the living creation, like human being, animals, birds,
worms and fly. Animals and human beings walk is also
mysterious. The whole creation of the universe is full of charm
and mystery. The purposive creation has infinite power and it
is all-existent. This power is ›akti-Tattva, the supreme power.
Vedas affirm that human eyes cannot perceive her:ó
Ÿ ‚¢ŒÎ‡Ê ÁÃDÔUÁÃ L§¬◊Sÿ Ÿ øˇÊÈ·Ê ¬‡ÿÁÃ ∑§pŸÒŸ◊˜–
No one can see her with his eyes but every one can realize
her with a purified intellect after purging his mind of all evil
propensities.
In ›r∂mad Bhagavadg∂tå, Arjuna was given J¤åna-Cak¶us
by Lord Kæ¶ƒa to see His Vi‹varµupa. Lord Kæ¶ƒa (the male
form of Parabrahma, the ›akti-Tattva) was one of the six forms
viz: ›iva, ›akti, Gaƒe‹a, Sµurya, Vi¶ƒu and Brahmå of boundless
immensity from which space, time and causation originate,
Vedas, Puråƒas and other sacred books glorify their myth,
character and worship. Of all these ›akti-Tattva is unique.
In past Vedic period the importance of mother worship
increased, Ambikå, Umå, Durgå, Kål∂ names appeared which are
related to ›akti-Tattva. Tantric Saivism holds that the primal
active force in the Universe is not male but the female and
that She is dark and terrible as well as beautiful and seductive.
She is the ›akti. It is wondering Yogins of Tåntrika Saivism thathas
been especially known for their magical and supernatural powers.
›akti-Tattva 373
Durgå is beautiful and fierce. She rides a white tiger and

carries terrible weapons. She is often depicted killing her
enemies, cutting off their heads and tearing open their bellies.
She is said to represent the female power to avenge wrong,
but she is unpredictable, and Durgå is against the ëWrongí.
Science testifies to the truth that in the beginning of creation
of solid, liquid, gases, energy and mental manifestation was the
world or the Cosmic Vibration which came from an Intelligent
God. Intelligent Cosmic Vibration is the ›akti-Tattva. The
harmonious relation between man and Her ordered Cosmic
environmentóseason of winter, Sunshine and Showersóshows
that the universe and all matters is governed by an intelligent
scheme.
The cosmic name or word is vibratory physical manifestation
of the transcendental Power the ever present, ever conscious,
ever blissful.
Mother God, the ›akti-Tattva. Mother God is hungry for
your love and devotion. True and lasting happiness is found
in Her, the ›akti-Tattva.
❑❑
O Black Mother! Have none sung Thy praise? I will sing

Thy praise.
óWalt Whitman of America
Importance of Durgå Sapta‹at∂
óS. K. Trivedi
›akti-Pµujå (Energy Worship)ó

›akti worship is prevalent, in one form or another, in all
traditional societies of the world. It is believed that the energies
get dampened during the rainy season. They need re-energising
after the rains stop. ›akti-Pµujå consists of rituals performed for
the same purpose.
In Africa people make a big fire (which symbolises the Sun)
in the open and go round and round it (symbolising the planets)
to propitiate the Sun (the eternal source of all energies) and get
invigorated.
From agrarian point of view ›akti-Pµujå is the continuation
of the rituals which start after the Pitæ-Pµujå (ancestor worship)
and pass on to the worship of goddess Lak¶m∂. During this time
the farmers are somewhat free, waiting for the Kharif crop (rice,
millet etc.,) to ripen. After ›akti-Pµujå, they harvest the crop and
make preparation for the next crop.
We Indians are a step ahead of the others. We greet the
new Sa≈vatsara also with ›akti-Pµujå in spring, after the freezing
extreme of the winter season.
From sociological point of view ›akti-Pµujå symbolises the
rise and valiant role of the woman power when all others have
failedóhuman beings, Yak¶as, Kinnars and even gods. The
demonsóMahi¶åsura, ›umbha-Ni‹umbha etc.,óhad conquered
the whole universe and no one dared to even think of any move
against them, leave alone getting rid of them. But then the
woman power rose to the occasion and reversed the trend by
making short work of the demons.
Importance of Durgå Sapta‹at∂ 375
The well-being of the world is looked after by energies

only, without which even ›iva remains simply ›ava (corpse).
No part of body can function without energy.
Durgå Sapta‹at∂ó
This holy book is a vital part of MårkaƒŒeya Puråƒa. It
is alpha to omega of ›akti-Pµujå and is followed by allóthe
Vai¶ƒavas, the ›aivas, the ›åktas, the householders, the hermits,
the Tåntrikas, the vegetarians, the non-vegetarians et al. Starting
from the Sapta‹lok∂ Durgå (the seven couplets in praise of
Goddess Durgå) it proceeds through Kavaca (armour), K∂laka
(wedge), Argalå (bolt), the main part in 13 chapters to the three
Rahasyas (secrets),.... and ends in the Siddhaku¤jikå Stotra
(the key, the shortest way, to achieve desired goal, energy,
success and welfare), attributed to Lord ›iva. Its most sought
after Kavaca or CaƒŒ∂ Kavaca provides protection to all parts
of the body from the top (crown) to the bottom (soles), naming
the protecting Goddesses. Our seers have not been selfish or
body-centred only. They didnít stop there itself, but went ahead
to seek protection for family, wealth, cattle as well as the whole
universe. The Vi‹ve‹war∂ is invoked to provide protection to
one and alló
ŒÁfl ¬˝¬ãŸÊÌÃ„U⁄U ¬˝‚ËŒ ¬˝‚ËŒ ◊ÊÃ¡¸ªÃÊ˘Áπ‹Sÿ–
¬˝‚ËŒ Áfl‡fl‡flÁ⁄U ¬ÊÁ„U Áfl‡fl¢ à√Ê◊Ë‡fl⁄UË ŒÁfl ø⁄UÊø⁄USÿH
Importance of Durgå Sapta‹at∂ó
Durgå Sapta‹at∂ is important for the society at large in many
ways. Some of them areó
1. Unity is Strengthó
Manifestation of the Goddess Durgå is a clear example of
the success of unity for a good purpose. Squarely defeated by
Mahi¶åsura, when all the gods under the leadership of Lord
Brahmå went to Lord Vi¶ƒu for relief, Lord ›iva was also
present there. On hearing the plight of them, both the Lords
became very angry. This anger came out in the form of Teja
(bright splendour). Small splendours emerged out of the mouths
of other gods also. All these splendours combined together and
manifested in the form of the Goddess. Then all contributed,
whatever they could, to make the deity fully equipped with
everything in order to counter the demon. She accomplished
the task bravely and gloriously, and brought the order back in
the universal system.
The celebrated Hindi poet Jai ›a∆kara Prasåda perhaps had
this in his mind when he wrote in the epic Kåmåyan∂ó-
‡ÊÁÄÃ ∑§ ÁfllÈà∑§áÊ, ¡Ê √ÿSÃ Áfl∑§‹ Áflπ⁄U „Ò¥ „UÊ ÁŸL§¬Êÿ;
‚◊ãflÿ ©U‚∑§Ê ∑§⁄U ‚◊SÃ Áfl¡ÁÿŸË ◊ÊŸflÃÊ „UÊ ¡ÊÿH
(›raddhå)
ìThe electrons of energy are lying scattered helplessly. May
humanity combine and co-ordinate them all and become victorious.î
2. Evolution of woman poweró
Durgå Sapta‹at∂ heralds a new era when woman takes up
arms to annihilate injustice and lawlessness in society. Shorn
of all pride and left with no option, the gods had to invoke
the woman power in the form of Mahå‹akti, CaƒŒ∂ or Durgå,
thus accepting her superiority. At her best woman can ride, not
only tame, the fiercest (Bengal Tiger, who too played a significant
role in decimating the devils) and command the respect of
mightiest ( Lord ›iva, who readily agreed to be Her messenger).
3. Condition for espousaló
Knowingly or unknowingly the Goddess laid down the
universal condition for espousal when She threw down the
gauntletó
ÿÊ ◊Ê¢ ¡ÿÁÃ ‚¢ª˝Ê◊ ÿÊ ◊ Œ¬Z √ÿ¬Ê„UÁÃ–
ÿÊ ◊ ¬˝ÁÃ’‹Ê ‹Ê∑§ ‚ ◊ ÷ûÊÊ¸ ÷ÁflcÿÁÃH
(›r∂ Durgå Sapta‹at∂ V. 120)
(Who defeats me in battle, who subdues my pride, who is
Importance of Durgå Sapta‹at∂ 377
my counterpart in strength, He shall be my spouse.)

Meaning: The male of the species should be superior
physically as well as mentally than the female one.
4. Respect for the vanquished foeó
It has been made obligatory to perform worship to Mahi¶åsura
alsoó““¬Í¡ÿã◊Á„U·¢ ÿŸ ¬˝Ê#¢ ‚ÊÿÈÖÿ◊Ë‡ÊÿÊ–”” (flÒ∑Î§ÁÃ∑¢§ ⁄U„USÿ◊˜-xÆ)ówho
achieved union with the deity. In our culture, we have never
been cruel to a subdued or dead enemy and always paid full
respect to them.
5. No war mongering, just tit for tató
Some ignorant people criticise our gods and goddesses for
carrying weapons with them. They forget that weapons are not
for fighting only. They are basically for protection and are used
in war only when all other options have been exhausted.
The Goddess doesnít attack anyone. She takes up arm only
to check the unholy advances of the wicked.
6. Fight for peace and orderó
The Goddess is not worshipped as power (›akti) and victory
only She is also worshipped as “‚fl¸÷ÍÃ·È ‡ÊÊ¢ÁÃM§¬áÊ ‚¢ÁSÕÃÊ–” (being
in all as peace). Peace is the ultimate aim of human life.
The terror of the demons scares even the nature, causing
great harm and calamities everywhere. Their destruction
re-establishes the order and paves the way for progress and
prosperity, which are not possible without peace. The Goddess
facilitates this by removing the perpetrators of lawlessness.
7. Lesson to the lustfuló
A good lesson has been taught to the wicked who imitate
bravery by molesting the helpless, weak and innocent, assuring
humanity of divine protection.
Thus importance of Durgå Sapta‹at∂ is beyond doubt. May
the Goddess bless us all.
❑❑
›akti in Yogavåsi¶¢ha
óMylavarapu Lakshmi Narasimham
What is Yogavåsi¶¢ha?
Vasi¶¢haís Upade‹a to ›r∂ Råma regarding J¤åna-›akti
related to Yoga is nothing but the spiritual combination between
J∂våtmå and Paramåtmå. Yoga is the verbal boun derived from
the verb ëYují. Yogavåsi¶¢ha was written by Mahar¶i Vålm∂ki
consisted with seven Prakaraƒas and thirty-two thousand
stanzas (›lokas).
After completing Gurukulavåsa, ›r∂ Råma returned to
Ayodhya with his brothers. ›r∂ Råma got Vairågya knowing
the situation, Vasi¶¢ha enlightened ›r∂ Råma with his Upade‹a.
Adhyåtma J¤åna-›akti is the essence of this Vasi¶¢ha G∂tå. This
was appreciated by Nårada, Vi‹wåmitra stand Pulastya etcetera
Mahar¶is. This G∂tå of Vasi¶¢ha was explained to ›r∂ Råma
for twenty days.
Contents of Yogavåsi¶¢ha:
There are seven parts. The first part is Vairågya Prakaraƒa
in which ›r∂ Råma expresses in V∂rågatwa.
Á∑§ããÊÈ◊Œ¢ ’Ã ‚Èπ¢ ‚¢‚Ê⁄U ‚¢ÃÁÃ—–
¡ÊÿÃ ◊ÎÃÿ ‹Ê∑§Ê Á◊˝ÿÃ ¡ŸŸÊÿ øH
Á∑¢§ ◊ ⁄UÊÖÿŸ ÷ÊªÒ— ∑§Ê˘„¢U Á∑§Á◊Œ◊ÊªÃ◊˜–
ÿÁã◊äÿÊÒflÊSÃÈ ÃÁã◊âÿÊ ∑§Sÿ ŸÊ◊ Á∑§◊ÊªÃ◊˜H
ìIs then happiness in this world, every one takes birth and
dies for rebirth. I donít want this kingdom and pleasures, who
am I and from where I have come, the world is in truth let
it be like that. No purpose is coming from itî. In this way ›r∂
Råma told Vasi¶¢ha about earthly pleasures and attitudes which
are purely temporary. This is described in 189 ›lokas.
›akti in Yogavåsi¶¢ha 379
Vasi¶¢haís J¤ånabodha was started in second chapters

onwards with various points from Vedas with suitable illustrations.
Second chapter is Mumuk¶u Prakaraƒa in which Puru¶a
Prayatna, Mok¶a Sådhanå were explained. In third chapter,
Utpatti Prakaraƒa, Vasi¶¢ha explained Åtma J¤ånam, the
knowledge of Soul with different stories like L∂lopåkhyånam,
Karkatyopåkhyånam, Aindavopåkhyånam etc. Fourth chapter,
Sthiti Prakaraƒa contains Bhårgavopåkhyånam, Dåmavyålo-
påkhyånam, Då‹µuropåkhyånam, Prahlådopåkhyånam etc. In
fifth chapter Upa‹ama Prakaraƒa, Vasi¶¢ha explained the stories
of (Janaka, Prahlåda, Gådhi, Uddålaka, V∂tahavya, were explained,
which have the ›akti of Åtmå.
In sixth chapter Nirvåƒa Prakaraƒa Pµurvårdham eight
contents are existed. The fourth content is Arjunopåkhyånam.
This is the most interesting story of Arjuna of Dwåparayuga.
Bhagavån Vasi¶¢ha narrated the incidents of Mahåbhårataó
ìOh Råma! Lord Vi¶ƒu will send his divine power in Dwåpara
as Nåråyaƒa and Nara with the names ›r∂ Kæ¶ƒa and Arjuna.
There will be war between Kauravas and PåƒŒavas. Before
attending the battle in the place Kurukshetra, Arjuna will feel
sad by seeing his near and dear in the group of enemies. Then
he will express his feelings, not to fight with enemies. Then
›r∂ Kæ¶ƒa will enlighten Arjuna by G∂topade‹a. By hearing the
Upade‹a, you will get the energy of enlightenmentî. In this
fourth part of sixth chapter Arjunopåkhyånam same stanzas
(›lokas) can be seen as it is which are seen in Bhagavadg∂tåó
Ÿ ¡ÊÿÃ Á◊˝ÿÃ flÊ ∑§ŒÊÁøãŸÊÿ¢ ÷ÍàflÊ ÷ÁflÃÊ flÊ Ÿ ÷Íÿ—–
•¡Ê ÁŸàÿ— ‡ÊÊEÃÊÿ¢ ¬È⁄UÊáÊÊ Ÿ „UãÿÃ „Uãÿ◊ÊŸ ‡Ê⁄UË⁄UH
(II. 20)
ìThe soul has no birth and death. It exists in all times if
the body is destroyed. The soul is not destroyed because it is
permanent.î
ÁŸ◊Ê¸Ÿ◊Ê„UÊ Á¡Ã‚¢ªŒÊ·Ê •äÿÊà◊ÁŸàÿÊ ÁflÁŸflÎûÊ∑§Ê◊Ê—–

m¢mÒÌfl◊ÈQ§Ê— ‚ÈπŒÈ—π‚¢ôÊÒª¸ë¿Uãàÿ◊Í…UÊ— ¬Œ◊√ÿÿ¢ ÃÃ˜H
(G∂tå XV. 5)
ìThe persons who leave Arjuna, Abhimåna who live always
in Åtmå by leaving attachment, who leave the happiness and
unhappiness and who are far from the desires can attain place
of Åtmå which is divine.î
More than twenty-five ›lokas are seen as it is of Bhagavadg∂tå,
in this part. Almost the substance of eighteen chapters of G∂tå
can be seen in Arjunopåkhyånam. According to this the
J¤åna‹akti is common in Yogavåsi¶¢ha and G∂tå.
The next part of the same chapter is CµuŒålopåkhyånam the
story of the queen CµuŒålå. ›ikhidhvaja was the king of Målava,
capital is Ujjayini. His wife CµuŒålå became Yagin∂ by getting
the power of Yåga. She could fly in sky as well as across the
sea. She could appear and disappear. She prepared her husband
to become Ådhyåtmayog∂ and Brahma-J¤ån∂. The king attained
the same J¤åna by the Upade‹a of his wife. Then both of them
got Nirvåƒa which is Mok¶a.
With this story the spirit of women is known which is
explained in the first stanza of ›a∆karaís Saundarya Lahar∂ó
Á‡Êfl— ‡ÊàÄÿÊ ÿÈQ§Ê ÿÁŒ ÷flÁÃ ‡ÊQ§— ¬˝÷ÁflÃÈ◊˜–
In the same way the spirit of energy was explained to ›r∂
Råma by Vasi¶¢ha in the last chapter Nirvåƒa Prakaraƒa
Uttarårdham in six incidents of different stories. The ending
part is ›r∂ Råma Vi‹rånti in which ›r∂ Råma got enlighenment
by the spirit of knowledge J¤åna‹akti.
Message of Yogavåsi¶¢haó
In this period of ignorance of Kaliyuga, it is necessary to
get spirit of knowledge, which was explained by Vasi¶¢ha to
›r∂ Råma. We know that Råma is nothing but Lord Vi¶ƒu.
But the Lord in the shape of man, gives message to us that
›akti in Yogavåsi¶¢ha 381
without the guidance of the well-known Guru, the energy of

knowledge is not attained. According to Swåm∂ Vivekånanda,
every person has got the power of Mind and intellect, but it
should be enlightened by Guru only as he was enlightened by
›r∂ Råmakæ¶ƒa Paramaha≈sa. We have to follow the footsteps
of Guru.
❑❑
Vision of Dev∂
There was a Mahåtamåóa saint. He used to adore Dev∂j∂
in lonliness. One day when he was worshipping Dev∂; he had
a thought that Dev∂ ought to bless him with Her Vision. That
very time he sighted that a cat wearing saree, is walking on
her hind legs. Once he got afraid but he prayed to the Mother,
ìO Mother! Donít put me to fear this way.î That very time
the cat manifested Herself as Dev∂ and Dev∂j∂ partook of his
offered sweet.
Goddess ›akti, My Mother
óChilukuri Venkateswarlu
Oh! Mother,
You are the Mother of mothers
You give me life to live like others,
You leave me alone, unlike other mothers.
Knowing not your omniscience,

Unaware of your omnipresence,
I roam about in innocence.
Like a parrot I talk, as You preach,

Like a chariot I move, as You direct,
Like a creeper I think, as You design.
Let all my thoughts be of You,

Let all my action be for You,
Let all my words praise You.
Direct me to Your domain,

To live in peace and remain,
There, without return again.
❑❑
Mystery of Buddha‹akti
óGautam Chakraborty
Sans ›akti (power) nothing is executed. When ›akti is in
playing condition all is manifested, the reverse is ›µunya. The
reverse means: ›akti remains in non-action-state within its origin.
This state is Ådibuddha, ›µunya, Vajra in Buddhism. Buddhadeva
says to Subhµuti, ìYe ca subhµute ‹µunyåí ak¶ayå api te. ìYå ca
‹µunyatåí aprameyatåí api så.î(A¶¢asåhasrika Praj¤åpåramitå,
18th Parivarta) i.e., O Subhµutiówhat is ›µunya is non-perishable.
What is called ›µunyatå is non-measurable.
So this ›µunya is not void, this is fullness. When an
aspirant is in Brahma-Nirvåƒa state his condition is ““•ãÃ— ¬ÍáÊÊ¸
’Á„U— ¬ÍáÊ¸— ¬ÍáÊ¸∑È§ê÷ ßflÊáÊ¸fl– •ãÃ— ‡ÊÍãÿÊ ’Á„U— ‡ÊÍãÿ— ‡ÊÍãÿ∑È§ê÷ ßflÊê’⁄UH””
(Maitreyyupani¶ad II. 27) i.e., the ëiní is full and the ëoutí is
full just like the waterful jar into the sea and the ëiní is (seen)
vacant and the ëoutí is (seen) vacant just like the vacant jar
in the sky.
Yes. In Buddhism this ›µunya i.e., Ådibuddha is Brahma
in Sanåtana Dharma (i.e., Hinduism). When Brahma is in non-
action-state it is Nirguƒa Brahma. When it is activated it is
Saguƒa Brahma. i.e., manifested ›akti of Nirguƒa Brahma
ì‚ŒÊÁ‡Êfl— ‡ÊÄàÿÊà◊Ê”” (Ha≈sopani¶ad. 2). This Saguƒa Brahma
consists of three ëformless formsí (i.e., Saguƒa Niråkåra Brahma)
which are Brahmå, Vi¶ƒu and Mahe‹wara originated from the
Ådyå‹akti of Nirguƒa Brahma in three different names as
Brahmåƒ∂, Vai¶ƒav∂ and Rudråƒ∂, ì¬⁄UÊSÿ ‡ÊÁÄÃÌflÁflœÒfl.....””
(›wetå‹wataropani¶ad VI. 8) i.e., the divine ›akti of this
Parabrahma is of variety.
It is clear that ›akti is all. ›akti and ›aktimån ëisí sameó
no difference in inner state; only apparent words are different.

And this ›akti is called Prakæti in another name. Further
Prakæti is derived into five Mahåbhµutas which are Vyoma,
Marut, Teja, Ap and K¶iti and this five Jagat-Kåraƒa (Mahåbhµuta)
are headed by five Gods named as Vi¶ƒu, Sµurya, Måhe‹war∂
(Durgå), Gaƒe‹a and ›iva respectively. ëÅkå‹asyådhipo
vi¶ƒurgaƒe‹caiva måhe‹war∂, våyo¨ sµurya¨ K¶iter∂‹o J∂vanasya
gaƒådhipo.í Thus these five Gods are Saguƒa Såkåra Brahma
and for this reason in Sanåtana Dharma every Pµujå is started
with the Pµujå of these five Gods. From these five Gods
the terms of Vai¶ƒava, Saura, ›åkta, Gåƒapatya and ›aiva are
born, so basically there is no difference among the Five, this
is why no Pµujå is performed without the Pµujå of these Five.
Thus variety reigns in unity which is the quintessence of
Sanåtana Dharma.
The almost same rule applies in Buddhism. When Ådibuddha
(non-action-state) is imagined and activated through its ›akti,
it is named as Vajradhara and ›akti is named as Praj¤åpåramitå.
Then from Ådibuddha five Dhyån∂buddhas are originated
with their respective ›akti which is called Buddha‹akti.
Five Dhyån∂buddhas are named as Vairocana, Ratnasambhava,
Amitåbha, Amoghasiddhi and Ak¶obhya and their respective
Buddha‹aktis are Locanå (Rocanå), Vajradhåtwe‹war∂, Pandarå
(Pandaravå‹in∂), Tårå and Måmak∂.
They are the Gods of five Skandhas which are called Jagat-
kåraƒa same as Mahåbhµuta in Sanåtana Dharma. These five
Skandhas areóRµupa, Vedana, Sa≈j¤å, Sa≈skåra and Vij¤åna
respectively.
And in another case one more Dhyån∂buddha is taken as
Vajrasatwa and his ›akti is Vajrasatwåtmikå.
A brief description is pictured now for Buddha‹aktis and
Dhyån∂buddhas to recognize at a glance:
Mystery of Buddha‹akti 385
Buddha‹akti Related Symbol Colour Related

with Våhana Dhyån∂buddha Skandhas
Locanå (Rocanå)ó Vairocana Cakra White Rµupa
Two Fierce Looking (in Dharmacakra
Snakes Mudrå)
Vajradhåtwi‹war∂ótwo Ratnasambhåva Gem Yellow Vedanå
Lionsó (in Varada Mudrå)
Pandarå Amitåbha Lotus Red Sa≈j¤å
(Pandaravå‹in∂)ó (in Samådhi Mudrå)
Two Peacocks
TåråóTwo Garurhas Amoghasiddhi Vi‹wa- Green Sa≈skåra

(in Abhaya Mudrå) Vajra
Måmak∂óTwo Ak¶obhya Vajra Blue Vij¤åna
Elephants (in Bhµumispar‹a
Mudrå)
The images of Goddesses of Buddha‹akti are as follows:ó
All are sitting on the moon in a posture of Lalitåsana (i.e.,
the left leg lies on the base horizontally while the right leg is
in hanging posture from the base).
All bear their respective small Dhyån∂buddha images on
their heads.
All have their right hand in Varadamudrå, (i.e., the right
hand hangs aside showing the palm with open fingers) and the
left hand near the breast showing the palm in Naivedyamudrå
as in Hinduism (i.e., the tip of ring finger and the tip of thumb
are touched while the other three fingers are in standing position
with slight bending).
All hold the full bloomed loti (lotuses) with pipes with two
hands by two sides.
All loti bear the respective symbols on them.
All goddesses look very divine, calm and graceful.
In Buddhism two main divisions are Hinayåna and Mahåyåna.
Then comes Tantrayåna. In Tantrayåna there are various

schools, of them Mantrayåna, Vajrayåna, Sahajayåna,
Kålacakrayåna, Lamayåna and Dalailamayåna are the main.
From this Vajrayåna school mainly the images of Buddha‹akti,
Dhyån∂buddha appear with their Våhanas, symbols etc.
In Sanåtana Dharma, in meditation ëMantraí is seen by the
seers, then the Rµupa of ëMantra-adhi¶¢håta-devatåí is seen
where from the image of Devatå is created and afterwardsó
in the reverse way through concentration on the image of Devatå
with Mantra one meditates and enters into the impalpable state,
i.e., Samådhi, the gateway of kingdom of God. This is the
mystery episode of Mµurti-worshipping.
The same episode runs in Buddhism mainly as per Vajrayåna
schoolóin meditation on Vajra, i.e., ›µunya with Mantra, the
ëMantraí is seen, the ëRµupaí of ëMantra-imageí forms the God-
image where from the images of Devatå are created. This is
the mystery episode of creation of images of Buddha‹akti
goddesses etc., in Buddhism.
❑❑
Table of 51 ›aktip∂¢has
›aktip∂¢ha Limbs or ›akti Bhairava
Ornament
1. Kir∂¢a Kir∂¢a Vimalå, Sa≈varta

Bhuvane‹∂
2. Vændåvana Ke‹apå‹a Umå Bhµute‹a
3. Karav∂ra Trinetra Mahi¶amardin∂ Krodh∂‹a
4. ›r∂parvata Dak¶iƒa Talpa ›r∂sundar∂ Sundarånanda
5. Våråƒas∂ Karƒa-maƒi Vi‹ålåk¶∂ Kålabhairava
6. Godåvar∂ta¢a Våma GaƒŒa Vi‹ve‹∂,Rukmiƒ∂, DaƒŒapåƒi
(Kapola) Vi‹vamåtækå (Vatsanåbha)
7. ›uci ªUrdhva Danta Nåråyaƒ∂ Sa≈håra
(Kanyåkumår∂) (Pæ¶¢habhåga) (Sa≈kµura)
8. Pa¤casågara Adhodanta Våråh∂ Mahårudra
9. Jwålåmukh∂ Jihvå Siddhidå Unmatta
10. Bhairavaparvata ªUrdhva O¶¢ha Avant∂ Lambakarƒa
11. A¢¢ahåsa Adharo¶¢ha Phullarå Vi‹ve‹a
12. Janasthåna §ThuŒŒ∂ Bhråmar∂ Vikætåk¶a
13. Ka‹m∂ra Kan¢ha Mahåmåyå Trisandhye‹wara
14. Nand∂pura Kan¢hahåra Nandin∂ Nandike‹wara
15. ›r∂‹aila Gr∂vå Mahålak¶m∂ Sa≈varånanda
(∫‹warånanda)
16. Nalaha¢∂ Udaranal∂ Kålikå Yog∂‹a
17. Mithilå Våma Skandha Umå, Mahådev∂ Mahodara
18. Ratnåval∂ Dak¶iƒa Kumår∂ ›iva
Skandha
19. Prabhåsa Udara Candrabhågå VakratuƒŒa

20. Jålandhara Våma Stana Tripuramålin∂ Bh∂¶aƒa
21. Råmagiri Dak¶iƒa Stana ›ivån∂ CaƒŒa
22. Vaidyanåtha Hædaya Jayadurgå Vaidyanåtha
23. Vaktre‹wara Mana Mahi¶amardin∂ Vaktranåtha
24. Kanyakå‹rama P∂¢ha ›arvåƒ∂ Nimi¶a
25. Bahulå Våma Bahu Bahulå Bh∂ruka
26. Ujjayin∂ Kuhan∂ Ma∆galacaƒŒikå Må∆galya-
Kapilåmbara
27. Maƒivedika Kalåiyån Gåyatr∂ ›arvånanda
28. Prayåga Håtha k∂ A∆gul∂ Lalitå Bhava
29. Virijåk¶etra in Nåbhi Vimalå Jagannåtha
Utkal
30. Ka¤c∂ Ka∆kåla Devagarbhå Ruru
31. Kålamådhava Våma Nitamba Kål∂ Asitå∆ga
32. ›oƒa Dak¶iƒa Narmadå, Bhadrasena
Nitamba ›oƒåk¶∂
33. Kåmagiri Yoni Kåmåkhyå Umånanda
(Umånåtha)
34. Jayant∂ Våma Ja∆ghå Jayant∂ Kramad∂‹wara
35. Magadha Dak¶iƒa Ja∆ghå Sarvånandakar∂ Vyomake‹a
36. Tristrotå Våma Påda Bhråmar∂ ∫‹wara
37. Tripurå Dak¶iƒa Påda Tripurasundar∂ Tripure‹a
38. Vibhå¶a Båyån §Takhanå Kapålin∂, Sarvånanda
Bh∂marµupå
39. Kuruk¶etra Dak¶iƒa Gulf Såvitr∂ Sthåƒu
40. Yugådyå Dak¶iƒa Bhµutadhåtr∂ K¶∂rakaƒ¢aka
Pådå∆gu¶¢ha (Yugådyå)
Table of 51 ›aktip∂¢has 389
41. Virå¢a Dak¶iƒa Ambikå Amæta

Pådå∆guliyån
42. Kål∂p∂¢ha Anya Påda∆- Kålikå Nakul∂‹a
guliyån
43. Månasa Dak¶iƒa Hathel∂ Dåk¶åyaƒ∂ Amara
44. La∆kå Nµupura Indråk¶∂ Råk¶ase‹wara
45. GaƒŒak∂ Dak¶iƒa GaƒŒa GaƒŒak∂ Cakrapåƒi
(Kapola)
46. Nepåla Donon Jånu Mahåmåyå Kapåla
47. Hi∆gulå Brahmarandhra Ko¢¢ar∂ Bh∂malocana
48. Sugandhå Nåsikå Sunandå Tryambaka
49. Karatoyåta¢a Våma Talpa Aparƒå Våmana
50. Ca¢¢ala Dak¶iƒa Båhu Bhavån∂ Candra‹ekhara
51. Ya‹ora Båy∂n Hathel∂ Ya‹ore‹var∂ Candra
❑❑
›iva and ›akti, which together constitute the ultimate

reality. One is active, the other is not active. But they are one
and the same. A serpent in motion is ›akti, the serpent coiled
up is ›iva.
óSri Ramakrishna
A Few ›åkta Sådhakas
1. ›r∂ Råmakæ¶ƒa Paramaha≈sa
Among the prominent Sådhakas of ›akti in Bengal ›r∂
Råmakæ¶ƒa Paramaha≈sa commands an eminent position. ›r∂
Råmakæ¶ƒa has become famous all over the world including
countries like America. The birth of this divinity took place at
about 5:15 am, on 18th February 1836 A.D. corresponding to
Vikrama Sa≈vat 1892. The place of birth was the village of
Kåmårapµukura in Hoogly District. His fatherís name was
Khud∂råma Ca¢¢opådhyåya, and mother was Candramaƒi Dev∂.
The infant was christened Gadådhara. He was the youngest of
the three brothers. The name of his brothers were Råma Kumåra
and Råme‹wara.
When he became seventeen years old, Gadådhara accompanied
his elder brother Råma Kumåra to Calcutta (Kolkata). Råma
Kumåra was the family priest of many houses. He officiated
as their priest in conducting Pµujås and ›råddhas. The end result
was that Gadådhara also had to shoulder this responsibility at
times. Gadådhara was also entrusted with the worship in a
family. Finding this worship very suitable for his temperament
Gadådhara immersed himself in it. Soon as days passed by,
worship of the Lord and discussing spiritual matters became the
prominent trait in Gadådhara, he almost forgot everything else.
His mind became very dispassionate. Turning his mind from
earning money and enjoying pleasures; he resorted to bliss of
worship. Immersing himself completely in worshipping the Lord,
and discussing on His Divine L∂lås (sports) and traits (Guƒas)
Gadådhara was lost to the world.
The priests Råma Kumåra and Gadådhara commanded
respect from the rich Rån∂ Råsamaƒ∂. The Rån∂ treated them
A Few ›åkta Sådhakas 391
with respect and regarded the brothers as her Gurus. On a

suitable place in Dak¶iƒe‹wara on the banks of Ga∆gå, the Rån∂
built a huge temple in her garden dedicated to her I¶¢a Goddess
Mahåmåyå ( Kål∂ ) and entrusted the worship of deity to Råma
Kumåra. After some days Gadådhara also came and joined
Råma Kumåra. Eventually Gadådhara was appointed the priest
of the temple. In the serene, peaceful charming garden of
Dak¶iƒe‹wara sanctified by the divine presence of Mahåmåyå,
the mind of Gadådhara soared to the divine heights of Divine
Love. ›r∂ Gadådhara had a great urge to see the Divine Mother.
Nothing but the vision of the Divine Mother could satisfy him.
Day and night he was deeply engrossed in the single thoughtó
ëHow to have a vision of my Mother?í At times even forgetting
to do the daily worship he used to cry before the Divine Mother
regretting that ëone day of my short life has elapsed still you
didnít bless me with your visioní. During these times, he was
never aware of the passing of time. Sometimes for days, giving
up food, water and sleep he shed tears of longing day and night
urging and voicing his ardent plea aloud to the Mother to appear
before him. At those times he used to avow to the Mother that
he loved Her only; that he wanted nothing besides Her.
Seeing his brother Gadådhara, becoming more and more
dispassionate, the worried Råma Kumåra celebrated Gadådharaís
marriage with a girl of six years named ›åradå. But nothing
could deter the firm resolve of Gadådhara to worship the Divine
Mother with fervour. After his marriage Gadådhara soon
returned to Dak¶iƒe‹wara only to immerse himself in the worship
of ›akti with great fervour. After some days, Gadådhara once
went to his wife and asked heróëWould you please forget the
marital bond between us and grant me the permission to devote
my life to the worship of the Divine Mother? The innocent bride
›åradå gladly gave the much sought-after permission to Gadådhara
and encouraged him in several ways to worship Kål∂. Later this
little bride accepted the discipleship of her husband and

blossomed into a great saint and devotee of God. She became
famous all over Bengal as the ëDivine Motherí and is to this
day worshipped by many as an Incarnation of Mahåmåyå.
After getting permission from his wife Gadådhara felt that
all his relations with the ephemeral world have been snapped.
All his hardships in Sådhanå have vanished. So with an
exceptional enthusiasm, he practised his Sådhanå and worship
of ›akti. The name of Mother Kål∂ would make him mad with
divine fervour. He would often go into raptures hearing the
Motherís name. Thus often he would lose body-consciousness
and go into trances. He regarded his body as the ësacred abode
of the Goddessí. With this firm conviction forsaking the world
he used to call again and again Mother! Mother!! When he used
to sit for worship of the Divine Mother, his worship would go
on continuously worshipping thus, in moods of ecstasy and self
oblivion, he would offer flowers to be offered to the Goddess
to himself. When Årat∂ is to be done, he would wave the lights
( Årat∂ ), but in self oblivion would go on doing so. On sitting
for meditation his trance state would continue for long hours.
Unaware of day and night, he would be lost to the world. His
motionless body in meditation would seem as though a statue
made of stone. Unable to know when his Samådhi would break,
people would wonder at his devotion. Other than such unshakable
firm devotion, no Japa, no Tapa (austerity), no Pµujå, no
recitation, no Kriyå was found in him. His sole spiritual pursuit
was to anxiously call out ëMother, Motherí and thus express
his deep longing for Her vision.
Seeing this plight of ›r∂ Råmakæ¶ƒa, Rån∂ Råsamaƒ∂, the
benevolent lady entrusted the regular worship in the temple to
another person. Further she made all arrangements for the
comfortable stay of ›r∂ Råmakæ¶ƒa at the temple, regarding him
to be an exalted soul. Now finding relief at the transfer of
responsibility of the chief priest of the temple to someone else.

›r∂ Råmakæ¶ƒa could concentrate completely on his Sådhanå.
Thus his Sådhanå continued unabatedly with more vigour until
his fortieth year. Greatly pleased at the unshakable faith and
profound devotion of Her ardent devotee, the Divine Mother
granted his wish. It is said that the Universal Mother used to
appear before Her dear devotee, ›r∂ Råmakæ¶ƒa and guide and
guard him. By the grace of the Divine Mother the illiterate priest
of a temple attained Realization of Brahma.
It is said that he used to shine radiantly with the divine
splendour of Sat-Cit-Ånanda. As the devotion of ›r∂ Råmakæ¶ƒa
reached its zenith, so did the grace of the World Mother fall
more and more on him. Proportionately to Her grace, fame and
glory touched ›r∂ Råmakæ¶ƒaís feet.
News spread all over Calcutta (Kolkata) and Bengal that
a great sage lives in Dak¶iƒe‹wara, has blossomed in Dak¶iƒe‹wara.
Crowds of people from nook and corner of the country and
foreign countries started pouring into Dak¶iƒe‹wara. With a heart
filled with gratitude, immensely benefitted by the spiritual
counsel of ›r∂ Ramakæ¶ƒa they left Dak¶iƒe‹wara. Just as the
blossoming lotus flower attracts honey-bees, this great sage
attracted ardent aspirants on path of God. The pre-eminent of
all disciples of Råmakæ¶ƒa was Swåm∂ Vivekånanda. Not only
did Swåm∂ Vivekånanda preached his Masterís philosophy in
India, but he preached it all around the world. Thus the
philosophy of Råmakæ¶ƒa travelled far and wide through his
ideal disciples and won acclaim all over the world. For further
dispensing his, Masterís message Swåm∂ Vivekånanda founded
›r∂ Råmakæ¶ƒa Missionóan institution dedicated to the service
of all humanity. The simple lives of ›r∂ Råmakæ¶ƒa and his wife
›åradå Dev∂, their austerities won Universal appeal. People,
especially seekers of Truth all over the world began to hold
(regard) him as an Ideal Saint and Master.
Unto this day, Råmakæ¶ƒa Mission, in line with the noble

vision of Swåm∂ Vivekånanda is serving people with exemplary
dedication in both spiritual and temporal (material) affairs.
›r∂ Råmakæ¶ƒa Paramaha≈sa, until his Samådhi (last days)
quenched the spiritual thirst of ardent seekers and guided several
seekers on the rugged terrain of God-realization.
On 16th August 1886 ( corresponding to Vikrama Sa≈vat
1943) ›r∂ Råmakæ¶ƒa merged into the Absolute leaving behind
a legacy of Bhakti and Sådhanå for seekers to follow.
❑❑
2. Våmåk¶epåóA Great ›akti-Sådhaka of Bengal
óDr. Mukunda Pati Tripathi ëRatnamål∂yaí
Strange are the ways of Mahåmåyå and stranger far are the
deeds of her devotees who take birth in every time and
clime regardless of caste, creed, sect, colour and gender. They
wander over the whole world doing everything and doing
nothing. They are beyond the limits of sanity and insanity.
Sometimes they laugh aloud or weep bitterly, sometimes they
dance incessantly, they sanctify the places where they live.
Sometimes they sing aloud.
flÊª˜ ªŒ˜ªŒÊ º˝flÃ ÿSÿ ÁøûÊ¢
L§Œàÿ÷ËˇáÊ¢ „U‚ÁÃ ÄflÁøëø–
Áfl‹îÊ ©UŒªÊÿÁÃ ŸÎàÿÃ ø–
◊Œ˜÷ÁÄÃÿÈÄÃÊ ÷ÈflŸ¢ ¬ÈŸÊÁÃH
(Bhågavata XI. 14. 24)
Such people are the real ornaments of the earth out of
ecstasy, they sing aloudó
Ãfl ø ∑§Ê Á∑§‹ Ÿ SÃÈÁÃ⁄UÁê’∑§!
‚∑§‹‡ÊéŒ◊ÿË Á∑§‹ Ã ÃŸÈ—–
ÁŸÁπ‹ ◊ÍÌûÊ·È ◊˘÷flŒãflÿÊ
flÁ„U— ¬˝‚⁄UÊ·È øÊãÃ⁄UÊ‚È øH
ßÁÃ ÁflÁøãàÿ Á‡Êfl! ‡ÊÁ◊ÃÊÁ‡Êfl!

¡ªÁÃ ¡ÊÃ◊ÿàŸfl‡ÊÊÁŒŒ◊˜,
Ÿ π‹È ∑§ÊøŸ ∑§Ê‹∑§‹ÊÁSÃ ◊H
(Abhinavagupta)
ìO divine mother Ambike! how can I eulogise Thee? All
the letters of the alphabet are the linguistic expression of Thy
own limbs. Wherever my eyes fall, they visualise none but Thee.
The outer ëBrahmåƒŒaí and the inner ëPiƒŒaí is permeated by
Thee. Hence, O mother! the killer of all the inauspicious omens,
I canít stir even an inch without Thy inspiration. Every breath
of my life is engaged in Thy eulogy, Japa and meditation; you
are presiding over all my activities.
In the recent past, in the pious and spiritually fertile land
of Bengal, a great devotee of extraordinary merit did live. People
used to call him Våmåk¶epåóVåmå the mad, lovingly. He was
born in a small village ëAtalåí near ëTarapurí. His parents
ëSarvånandaí and ëRåjakumår∂í were simple, upright persons
belonging to the ëCa¢¢opådhyåyaí tradition. He had a younger
brother and two sisters, too. The younger one ëRåmacandraí
remained engaged in household affairs, while ëVåmåcaraƒaí
emerged as a great ëTåntrika Yog∂í of Bengal, whose fame
spread far and wide like the sweet fragrance of a flower. He
was born in 1891, Vikrama Sa≈vat. During his infancy, he was
averse to studies. He delighted in playing with and delightfully
worshipping self made earthen idols. He used to celebrate the
Pµujå ceremony of Mother ëKål∂í, ëDurgåí and ëJagaddhåtr∂í.
His family members felt proud of him. The days were passing
smoothly. All of a sudden the table turned, his father the single
earning member of the family passed away. The economic
condition of the family detoriated from bad to worse. A total
devotee of ëKål∂í, Våmåcaraƒa, cared a fig for all this care was
not a word included in his dictionary. Whenever his mother
insisted on him to do some work, he would reply, ìCan anyone
die from starvation in the kingdom of Jagadambå?î In the hours

of anxiety, he would run to the shrine of mother ëTåråí and
tell all his troubles to her. By the grace of her, most of his
difficulties were removed somehow or other. One day, the
mother pressed him hard to start some lucrative business, he
ran straight to the ëTåråp∂¢haí and bewailed for long. Mother
Tårå favoured a bit and he got the job of an assistant votary
in a temple, at the age of 15 years. He got the duty of preparing
ëPrasådaí and bringing leaves, flowers and fruits from nearby
garden. His careless cooking irritated the head votary and he
entrusted him with the task of bringing ëPµujå-Upådånasí
(materials for worship) only. But who can change the nature
of destiny? Very often, he would sit in ëSamådhií quite oblivious
of the external world. One day, the head votary ordered him
to bring flowers immediately. He had to go somewhere else.
Poor Våmå went to the garden and fell into a trance just on
the tree. A great delay took place. The outraged votary rushed
to the garden crying ëVåmå, Våmåí, but to his irritation; ëVåmåí
did not listen to his outcry. He ordered a man to drag him down
the tree. ëVåmåí remained unconscious even being dragged to
the ground. He regained consciousness after a few sprinkles of
water. He burst out, ìQuite good, O Sir! I have brought plenty
of flowers todayî. The votary finished his worship in helter
skelter and commanded ëVåmåí to offer the ëBhogaí to the idol.
His mode of worship displeased ëVåmåí and he said that he
could not obey the orders of such a devotionless votary. Out
of this altercation his duties were dismissed outright. He started
cultivation thereafter. This pursuit also ended in a failure. The
mother sent both the brothers to the house of their maternal
uncle, where they were disliked and teased by the maternal aunt.
ëVåmåí was sent to tend cows. Here also he proved a failure.
Sometimes, he would sit under a tree and dance outcrying ìHari
Bola! Hari Bola!!î, Jaya Må Tårå! Jaya Må Tårå!!î. The cows
of his charge went to the field nearby and did harm to the crops.
One day, while he was immersed in his ëDhyånaí his cows
entered the fields of some farmers. They called him to ward
off the cows and when oblivious. ëVåmåí did not move, they
began to beat the cows with their sticks. All of a sudden, Våmå
yelled, ìDonít beat me brethren, do not beat me! I am afraid
already of my maternal auntís beating. If you beat me, I must
breathe my last.î People began to laugh. What a mad boy this
is! We are beating the cows and he is crying aloud. How could
they feel the soft empathetic super sensibility of magnanimousVåmå?
After a few days, the maternal aunt drove the brothers to their
home back. The wheels of time rolled on. One midnight, Våmåí
left his bed and began to pace up in his verandah. Mother
ëRåjakumår∂í also woke up and implored him to go to bed again
but how could she arrest the speed of Våmå who was hearing
the clarion call of mother Tårå? Våmå exclaimed, ìBless me
mother, bless me!î and he ran away to the jungle in utter
darkness, with a hurricane speed. He crossed some part of the
jungle and reached the burial ground which looked very
awesome, desolate and gloomy. To his utter dismay, a gigantic
figure with matted locks and long beard arrested him almost
like clasping. He said, ìCome on child! I have been waiting
for your arrival for long. You are my discipleî. He was saint
ëKailåsapatií, the Vrajavås∂, a renowned saint of that area.
Another saint named ëMok¶adånandaí used to live in his
company. Getting their company the gates of his fortune were
unlocked. The quiet, calm atmosphere and the association of
great ëMahåtmåsí exerted a miraculous change in him. He would
sit like enchanted listening to the thoughtful discourse of the
two, comprehending nothing. Saint ëVrajavås∂í, one day, advised
Mok¶adå Båbå to instruct him some Vedic Mantras and
Tåntrika rituals. By the grace of ëJagadambåí ëVåmåí acquired
proficiency in those, in no time. The ëSa≈skåras of his previous
births bore fruit. One day he got the ëB∂ja Mantraí of mother
ëTåråí by the grace of Båbå ëKailåsapatií. He went on meditating
that round the clock and got the ìSåk¶åt Dar‹anaî of ëJagadambå.
His difficult days had passed. ëMok¶adånandaí the great ëKaulic
Mahåtmåí deputed him as a votary of ëTåråp∂¢haí. After his
death, he became the full incharge thereat. One day, while he
was bathing in river Devikå, he heard a tumultuous uproar on
the other side. People had gathered there with the corpse of
his own mother. When he came to know this, he jumped straight
into the river. The river was rippling furiously. He reached the
other side buffeting the waves, bound the dead body on his
back and jumped again into the river. People thought that there
must be a ëJala Samådhií of the dead and the alive, but to
their bewilderment ëVåmåcaraƒaí reached safe. He performed
cremation and sat before the mother of all mothers. He forgot
everything. Three days before the ëBhaƒŒåråí (Brahmabhoja)
he went to his village and invited thousands of neighbouring
people to attend the feast. When his family members and
villagers came to know of this, they were dazed to think that
a simple, single glass of water would not be possible to supply
for such a great congregation. ëRåmacandraí thought of running
to some other village to save disgrace. Carefree ëVåmåí did not
care a fig on the fixed date. The Village-folk were surprised
to see host of people gathering with variety of sweets and
victuals since early morning. Never they had seen such a
plethora of eatables. They rushed to enjoy the feast but to their
embarassment, dark heavy clouds overcast the sky and it seemed
that a heavy rainfall will take place, disturbing all the arrangements.
ëSanak∂í Våmåí implored them to join the feast and said that
no drop of water would fall on any leafy dish. He yelled,
ìMother Tårå, Mother Tårå! and clapped thrice. All the
thundering clouds evaporated like camphor in a few minutes.
Visualising all this, people realised the extraordinary ëVibhµutií
of their dear ëVåmåí. They sang in praise of him and resounded

the ovations of mother Tårå.
X X X
One day, while he was sitting in meditation, a nervous sort
of man came gasping to him, along with him was his mother
crying and yelling, ìSave me Båbå!î I am totally ruined, I am
quite undone. Being disturbed Båbå abused him, Sålå! Why
do you disturb me now? You people do not refrain from
committing sins and run to me at the eleventh hour. Why should
I help you? In a weeping tone the man reported that a Mahåtmå
had told him that he would die within seven days from snake-
bite. None but ëVåmåí could save him out of the danger. The
powerful Våmå felt pity for him. He sketched a guarding line
around a place and bade the man to sit therein. He ordered
the mother to go to mother ëTåråí and pray for the safety of
her son. The serpent reached on time and finding no way to
get in, jumped aloft and fell into the circle, bit the man and
fell into a swoon. The man died at once. Båbåís soft heart could
not bear this. He put the corpse before mother ëTåråí and started
ëSa≈k∂rtanaí. The Mother of all mothers took notice of it and
the snake and the man both regained life. The snake slided into
the jungle and the man went back to his habitat.
Nandå, a ëœomaí by caste, was his patent servant. He used
to look after his dogs and give water to him. People nursed
a grudge against him. He was a leper, too. Sometimes, they
asked ëBåbåí how do you drink the water of his hand! Then
Båbå in jovial mood said, ìI drink the water brought by his
hands, but you, fools! Drink the water besmeared by his legs.
There being a single pond in the area, Nandå washed his feet
there and all other people also took the water of that pond in
use. So, they drank the water muddled with his leg-washing.
When the time of his resurrection came, he fell seriously ill and
could not move to discharge his duties. When Båbå ëVåmåí
did not see him for many days, he enquired about him. He went
near his hut and called him aloud. Seeing him and his pitiable
plight, at once, he burst into anger saying, ëSålå! you are a great
sinner. Why will you not suffer and suffer long?í Nandå caught
his feet and said, ìYou are my mother and father both. Where
else may I go for resurrection?î The mood of Båbåj∂ changed.
He commanded him to go to the nearby pond and have a dip
therein after rubbing a handful of the dust of cremation ground
on his wounds. Nandå acted accordingly, all his ailments were
removed outright. Such was the effect of his kind mood.
He was very fond of dogs, jackals and vultures. Very often
he would eat with dogs. Sometimes, he would give bread to
them and sometimes he would snatch bread from their mouth
and start, eating himself. He was a perfect ëParamaha≈saí. He
was a true devotee of mother Tårå.
❑❑
3. Bhakta CaƒŒ∂dåsa
The songs of a poet devotee CaƒŒ∂dåsa are sung all over
Bengal with great faith and devotion. Though CaƒŒ∂dåsa was
a ›åkta he spread devotion to Kæ¶ƒa through his songs. By the
divine command of Goddess Vi‹ålåk¶∂ he endeavoured to spread
devotion of Lord Kæ¶ƒa.
There lived a Brahmin named Durgådåsa Vakc∂ in the
village of Nånnura of V∂rabhµumi district. He was married to
a girl from Cåtnå village of Bå≈kura district.
Around Vikrama Sa≈vat 1460 in his father-in-lawís house
a son was born to Durgådåsa. The very same new born boy
blossomed into great devotee-poet CaƒŒ∂dåsa.
CaƒŒ∂dåsa lost his parents in his childhood itself. Thus
CaƒŒ∂dåsa was orphaned and was deprived of education. Taking
pity on the orphaned boy, the Brahmins of the village conducted
the Yaj¤opav∂ta (investiture of sacred thread ceremony) of
CaƒŒ∂dåsa at a suitable age. On his returning to youth, he was

given the responsibility of worship of Goddess Vi‹ålåk¶∂. Thus
becoming the priest of Vi‹ålåk¶∂ temple he, like his father
ardently worshipped the Divine Mother with unreal rites.
With a devout mind and a heart brimming with faith he
adored Mother Vi‹ålåk¶∂ and practised Tantric Sådhanå. After
some days of devout worship CaƒŒ∂dåsa saw in a vision ›r∂
Kæ¶ƒaís image inside Goddess Vi‹ålåk¶∂ís idol. This divine
vision eradicated his sense of non-identity between Lord Kæ¶ƒa
and Divine Mother. Thus he realized their identity. This vision
ushered in CaƒŒ∂dåsa divine love for ›r∂ Rådhå-Kæ¶ƒa. One day
by the divine command of the Goddess Vi‹ålåk¶∂ some spirit
communicated to CaƒŒ∂dåsa the wish of Divine Mother to spread
the devotion of Lord Kæ¶ƒa by singing His Divine L∂lås. The
œåkin∂ (spirit) also instructed CaƒŒ∂dåsa into the secrets of
ìVai¶ƒava Dharmaî (Devotion to Lord Kæ¶ƒa) and Sahaja
Bhajana (effortless worship).
Right from the next day CaƒŒ∂dåsa drowned himself in the
Divine love of ›r∂ Rådhå-Kæ¶ƒa. Rudiments of unique poetic
skill sprouted in him. Further he already possessed the ability
to sing well. He wrote charming Padas (poems to be sung)
on the L∂lås of Lord Kæ¶ƒa and sang it. Even hearts like rocks
and stones would melt on hearing him sing.
It was during these days that CaƒŒ∂dåsa was blamed of
hypocrisy and thrown out of Vi‹ålåk¶∂ temple. But this incident
did not in the least affect him. He was not worried at all. He
made a hut outside the village in a desolate spot, and resided
there continuing his spiritual practice. Though innocent yet
CaƒŒ∂dåsaís blemishful repute made the villagers avoid him and
look down upon him. He had lost their sympathy. The village-
folk started hating him. This had its due effect and CaƒŒ∂dåsa
lost his way of livelihood. Food and clothes were denied to
him from the village. For how many days could he beg food
from other far flung villages to stay alive? Once he couldnít

get food for many days and plunged into pitiable plight of
starvation and death. That very day in order to avoid death he
decided to leave his native village and move out to stay alive.
The villagers who were deluded had no thought of Saint
CaƒŒ∂dåsa. But how could the Merciful, Compassionate Mother
Vi‹ålåk¶∂ abandon her dear son? That very night She appeared
in a dream to the village headman and reprimanded him thus,
ìO devilish man, due to the false allegation (blasphemy) made
by you people my devotee is leaving this place forever ( is
migrating to another place). If you all desire your own good
then endeavour to please him.
Is there any need to say what happened further!
The whole village led by the headman went to CaƒŒ∂dåsaís
hut and apologized to him with folded hands. The benevolent
CaƒŒ∂dåsa, at once stood up and embraced with love all men.
Admiring CaƒŒ∂dåsa benevolent gesture, all the villagers adopted
the Vai¶ƒava Dharma of CaƒŒ∂dåsa. The great saint graced them
all with D∂k¶å (initiation).
Since then CaƒŒ∂dåsa wholeheartedly went on giving to all
Vai¶ƒavas the elixir of Kæ¶ƒa-L∂lå till his death. His Padas
(compositions) soaked with devotion are exquisite embellishments
of Bengali language. Vai¶ƒava devotees feel sanctified by singing
his divine compositions; and how many Abhaktas (non-devotees)
have taken to the path of devotion by listening to his sublime
songs. Bhakta CaƒŒ∂dåsa shed his mortal coil at the hallowed
land of Vrindavana. Unto this day his Samådhi exists there.
❑❑
A Few Sat∂s
1. Sat∂ Damayant∂
Loosing everything in gambling, being disconsolate Nala

and Damayant∂ were wandering from forest to forest. Nala also
had one clothing on his body and so also Damayant∂ had one
clothing. Having starved with hunger for several days, afflicted
with hunger they happened to see some birds with gold like
wings. Nala threw his only one clothing to catch the birds.
Unluckily the birds with that cloth flew away in the sky. Being
tired Damayant∂ was sleeping on earth. During her sleep Nala
sets out with Damayant∂ís half clothing.
Not finding her husband, Damayant∂ is searching her
husband here and there just like a mad woman. A huge python
comes to bite her. In the meantime a hunter comes there and
cuts off the head of the serpent with a sharp arrow. But being
enchanted by her beauty the hunter seeks her love.
Bereft of husband and kingdom Damayant∂ apprehending
the evil intuition of the hunter got enraged and in a harsh tone
she cried out.
If I never think of anyone else than Nala then this wretched
hunter may fall here dead. Thereupon that hunter fell down
lifeless on the earth like a burnt-up tree.
❑❑
2. Sat∂ ›åƒŒil∂
In remote ancient times there lived a Bråhmaƒa namely

Kau‹ika. He was very cruel, hot-tempered and afflicted with
leprosy. His wife was a chaste and devout lady. That virtuous
lady deified her fierce looking husband as the Supreme God.
Once at a night she was going to some place with her husband
seated on her shoulders. On the way her husbandís leg shoved
sage MåƒŒavya (and he in turn) cursed that her husband would
die on the rising of the sun. That chaste lady retorted, ìIf it
is so then the sun would not rise till I do not order it.î It so
happened. Words of a chaste lady do not prove false. The sun
could not rise. The sun did not rise for ten days. In the whole
of Cosmos there was a turmoil.
All the gods beseeched the famous Anasµuyåóthe wife of
Atri-Sage. She approached ›åƒŒil∂. Telling her of the great
commotion in the whole Universe due to not rising of the sun.
Anasµuyå persuaded her to allow the sun to rise on her assurance
that she would make ›åƒŒil∂ís husband alive and hale by virtue
of the power of her chastity.
At midnight the sun was adored. Having got permission
from the chaste lady the sun dawned on the peak of Himålayas
like a blossomed lotus flower. Simultaneously the husband of
›åƒŒil∂ fell down dead on the earth.
The words of Anasµuyå at that time are worth remembering
for good.
ìIf I had never seen any other person as my husband then
by virtue of this truth, this Bråhmaƒa may become free of all
diseases and again he may become youth and further he may
live for a hundred years along with his wife. If I do not adore
any god equal to my husband then by virtue of this truth that
Bråhmaƒa may gain life rid of diseases. If I always keep myself
absorbed in the worship of my husband with my mind, word
A Few Sat∂s 405
and action, then by virtue of this devotion, this may come to

life.î
Bråhmaƒa rid of disease got up as a youth. By his halo
he radiated his home like a god free from old age and death.
The glory of the chastity of ›åƒŒil∂ and Anasµuyå spread
throughout the Universe.
❑❑
3. Sat∂ Anasµuyå
She was an embodiment of chastity,
She was the wife of Atri R § ¶i.
She was intensely devoted to her husband
Her mind was ever fixed at the feet of her husband;
All scriptures speak of her glory.
She is a model for women.
Once Brahmå, Vi¶ƒu and ›iva
Tried to test her Påtivratya.
They appeared before her
And asked for Nirvåƒa Bhik¶å.
She sprinkled water over them.
They became her babies.
She embraced them;
They became one with three heads and six hands.
This child is ›r∂ Dattåtreya.
Such was the power of her chastity.
O women! Follow her foot-steps.
Glory to Anasµuyå!
My prostrations unto her!
❑❑
4. Sat∂ Såvitr∂
Såvitr∂ was the daughter of King A‹vapati.
She was extremely beautiful, chaste and virtuous
She married Satyavån, son of King Dyumatsena.
She was highly devoted to her husband.
She fasted and did severe Tapas.
Satyavån went into the forest;
Såvitr∂ also followed him.
He gathered fruits
And cut down a tree for fuel.
He felt severe headache.
Satyavån sat down with his head on Såvitr∂ís lap
And gave up his life-breath.
Lord Yama came to take Satyavån to Yamaloka.
Såvitr∂ spoke words of wisdom to Yama
And brought back Satyavån to life.
She obtained several boons also.
Such is the power of Påtivratya.
Glory to Såvitr∂!
My adorations to her!
❑❑
Dev∂ Umå Fastened the Door
The outstanding devotee poet Råmaprasåda Sen had a vision
of Umå Dev∂ in his lifetime. His devotion was very deep and
he kept absorbed himself in the feet of Bhagawat∂. It is said
that once he started to prepare a shutter for his cottage with
the help of grassroots, stalk of bamboos and some strings. It
was noon. The devotee thought of preparing the shutter calling
the name of Mother Umå ( the name of his daughter). He called
Mother Umå, Mother Umå, Mother Umå. His daughter had gone
to play with her girl friends. She had no awareness of the
callings of her father. Calling Umå a few times, he started his
work.
Song was overflowing from his heart. It was reflecting his
intense devotion and he was quite absorbed in his devotion.
From one side the string was passed but to fasten the shutter
it was necessary that the string should come from the other side
as well. Bhagawat∂ Umå seeing the trouble and guilelessness
of her son came running for his help. Then it was very easy.
From both sides the string was passing and thus the shutter was
fastened till the song was complete. What a strange mimicry
of Mother? On the calling of daughter in a moment she comes
running and then disappears.
Just now his daughter Mother Umå comes. She asks in a
surprise Father! You have fastened the shutter in a very good
way. How alone it was possible for you to do it. Father smilingly
said, ìO daughter, how it had been possible without your help.
You have helped me by passing the string from another side
then only this shutter has been fastened in a very good way.î
The daughter was quite wonderstruck. When she heard
regarding her help in this work. She told that she was playing
with her girl friends. Now she has come when the shutter was
already fastened. Suddenly Råmaprasådaj∂ did not believe it. But
on repeated saying by his daughter he also was in great surprise.
Then he understood that Bhagawat∂ Umå had helped him. This
great devotee started weeping bitterly and song melody started
flowing as before. This is a true and unearthly event. This is
known through a song related to this event.
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‚◊ÿ ÕÊ∑§Ã ŸÊ Œπ‹ ◊Ÿ, ∑§ ◊Ÿ ÃÊ◊Ê⁄U ∑§¬Ê‹ ¬Ê«U∏Ê
◊Ê ÷ÄÃ ¿UÁ‹Ã, ÃŸÿÊ M§¬Ã ’Ê°œŸ •ÊÁ‚ ÉÊ⁄U⁄U ’«∏UÊ
¡ß¸ äÿÊ’ ∞∑§ ◊Ÿ, ‚ß¸ ¬Ê’ ∑§ÊÁ‹∑§Ê ÃÊ⁄UÊ
ÃÊß¸ ŒπÊ ∑§ãÿÊM§¬, ⁄UÊ◊¬˝‚ÊŒ⁄U ’Ê°œ¿U ’«∏UÊH 1H
O mind! Why have you forsaken the motherís feet.
O mind! Think of Mother ›akti, you will get salvation. Bind
it with the string of devotion.
O mind! You could not have her vision in time.
How burnt up skull you were having.
Coming in the disguise of daughter, Mother Umå fastened
the shutter of my house in a fraudulent way.
One who will contemplate on Mother by single pointed
mind, he alone will be blessed with her vision. That is why
Mother Umå fastened the shutter of Råmaprasåda in the
guise of his daughter.
(From Kalyana)
❑❑
An Interesting Fable: Dev∂ Annapµurƒå
There lived a ruddy goose bird at some place on Himålaya.
Travelling several countries he reached Kå‹∂. Luckily he reached
the celestial realm of Annapµurƒå like an orphan being greedy
of grains. Wandering in the sky forsaking Kå‹∂ and
circumambulating the temple of Dev∂ it went away to another
country.
After sometime it expired and went to heaven. There he
being handsome youth enjoyed all sorts of felicities.
Thus enjoying felicities for two Kalpas it returned to the
earth. He took birth in a best K¶atriya family and was known
as Bæhadratha. He was devoted to Yaj¤a and Dharma. He was
truthful, omniscient, master of senses, self-controlled and victor
of enemy kingdoms. He retained the memory of previous births
which is rarely found on the earth.
Learning about him through Jana‹ruti sages came there.
They took their seats.
Thereafter all the sages asked of him, ìWe have a great
doubt that owing to what virtue you have memory of previous
births. On account of what virtue you have the knowledge of
past, present and future. We have come here to enquire about
it. Please tell us truly in a straight forward manner.
›r∂ Nåråyaƒa said, ìO Brahman, hearing the question of the
sages extremely religious king started telling the secret of his
knowledge of the past, future and present alike.
Sages! Hear the cause of the vision of the three times. I
was a ruddy goose in my some previous birth. Born even
in a low caste I circumambulated Bhagawat∂ Annapµurƒå
unconsciously. O good fellows, by that virtue I resided two
Kalpas in the heaven and thereafter I am visited with a gift

of vision of seeing through the past, present and future.
Who can realize the reward of remembering the fact of
Jagadambå Dev∂. Tears flew continuously from my eyes while
dwelling upon her glory. Fie upon those sinful and ungrateful
embodied beings who do not adore their mother and adorable
Bhagawat∂.
Neither worship of ›iva nor worship of Vi¶ƒu is eternal.
Worship of Bhagawat∂ alone is eternal because She has been
declared as eternal by ›rutis.
What more I have to say in this doubtless mother. We always
ought to worship the lotus-feet of Bhagawat∂.
There is none who excels Bhagawat∂ in this universe. We
must adore her in her attributeless form or form with attributes.
(Dev∂ Bhågavata)
❑❑
River Ganges, also lovingly called as Mother Ga∆gå, is

the holiest of rivers to the Hindus. She is attributed with
tremendous spiritual significance. Not only She cleans the
body, but also purifies the soul. Every pious Hindu thirsts
at least for a spoonful of Ga∆gå water in his lifetime. The
River Ga∆gå has been highly eulogised in the ancient
scriptures of the Hindu religion. Taking in a spoonful of the
sacred water or a dip brings countless benefits.
óSwami Sivananda

Sakti 408

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Sakti 408

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CONTENTS

1. Salutations to ›akti ..... 9

17. ›akti in Upani¶adsóK. V. B. Sastry ..... 73

40. ›akti of Prayer ..... 211

60. Lak¶m∂ TattvaóP. Ramachandrachar ..... 295

83. A Few ›åkta Sådhakasó

for the votaries of ›akti who have to obtain salvation through

This issue contains such articles in the praise of ›akti as

∑È§∑§◊Ë¸ ∑È§‚XÔUË ∑È§’ÈÁh— ∑È§ŒÊ‚— ∑È§‹ÊøÊ⁄U„UËŸ— ∑§ŒÊøÊ⁄U‹ËŸ—–

It is these potencies of the Supreme Spirit that have been

Worship of Parå ›akti (the Supreme Energy of the Lord)

Ekåna≈‹å. Bhagavån ›r∂ Kæ¶ƒa Himself worshipped Lord ›iva;

The very conception of the name Durgå, the Mother in

By eschewing such noble virtues one falls a prey to vices. But

would we gain. Such practice of muttering Mantras can also be

Those who ardently worship this Mantra should never

Glory of Divine Motherís Name

speaks of Dev∂ as ëSwarga Pradåí or ëBestower of heavení also

consciousness. ›akti is dynamic. The power or active aspect of

as Will or Icchå ›akti. Action or Kriyå ›akti, and Knowledge

the divine qualities conducive to spiritual unfoldment. Then, as

Therefore with unflinching faith and devotion, the Divine

forms (is twinfold in nature)óNirguƒa and Saguƒa. The Saguƒa

Therefore the worship of Brahman can also be done regarding

whole universe. When we worship with ardent devotion and

ìMy premordial Nature, known as the great Brahma, is the

ìFor this most wonderful Måyå (veil) of Mine consisting

(Avidyå) Ignorance (Nescience) leads to the perishable.

anything other than God, he has not understood the Tattva of

Vi¶ƒu, Nanda too allowed the sage to depart. Nårada, who is

At last the highly sagacious Nårada thought within himselfó

Divine Energy. You alone abide in the form of creation,

endearingly spoke to him as follows:ó

of mothers. All women of the world have been regarded as

Thou art J¤åna-Ga∆gå, the Wisdom Nectar;

A dip in Thee refreshes and purifies the heart;

A drop on the tongue at the moment of death gives Mok¶a;

O All-powerful Mother of compassion and love!

ìBut we are so busy,î answered they in a chorus and turned

have emanated from Him a Spiritual Current, because when

current. A man of strong will by his highly vibrating mind can

weakening this medium through which vital energy is supplied

means, ìThat shining or self-effulgent Spirit Who dwells in the

manifested Divine Energy and inseparable from the Virå¢

the creative power of the universe. She is described in Hindu

and shines above the Devas as Supreme Goddess, (Mother of

9 = 9 Bhadrås (as above).

The 3 Guƒas (Sattva, Rajas, Tamas)óall these group of

enters Heaven after death and, after enjoying there, gradually,

She is the Kåla Swarµupa from Minute to Kalpa (Span of

the primary Vidyå of ›r∂ Parå‹akti. This indeed the ›akti of

Completely disconnecting from the materialistic world one can

description of their particular goddess, Mother, or Power

in contradictory terms at the same time, for she transcends all

With the help of the Ådyå‹akti; God sports as an Incarnation.

of his vital force and intellectual faculty Agni saidóìVery well,

in the ethereal region. And lo! to his utter amazement there

ÿÊªÊŸãŒ∑§⁄UË Á⁄U¬ÈˇÊÿ∑§⁄UË œ◊Ê¸Õ¸ÁŸc∆UÊ∑§⁄UË

Who holdest the universe in Thy womb!

Eternal uncaused Cause, who art the thick darkness of the

O Thou, the Queen Empress of holy Kashi ! Divine

›akti. The code of worship of ›akti, ›r∂ Vidyå, owes much to

to find what it was. To a question from the Yak¶am, Agni said

particular musical notes are played near a pond, the resultant