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The Essence of Puranas – Kurma Purana -1

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The Essence of Puranas – Kurma Purana








1    Invocation

Namaskrutwa Jagad Yonim Kurma rupadharinim Harim,

Vakshye Pouraanikeem Divyam Kathaam Paapa Pranaashanim/

Yaam shrutwaa Paapakarmaapi Gaccheta Paramaam gatim,

Na naastikey Kathaam Puraamaamaamimaam bruyaat kadachana /

Shraddhaanaaya Shaantaaya Dhaarmikaaya Dwijaataye,

Imaam Kathaanubruyaat Sakshaannaaraayaneritaam/

(My greetings to Bhagavan Narayana Vishnu who is the root cause of the totality of the Universe assuming the Form of Kurma; the unique Kurma Purana which destroys all the Great Sins of life is a definite means of Mukti. But this Sacred Kurma Purana is certainly not meant for Nastikas or Atheists but is for Believers of Almighty, Dharma and Values of Life, fortitude and devotion)


2       Vishnu’s Avatara as Kurma, Lakshmi as Maya and Revelation of Tatwa Gyaan

(Sage Indradyumna’s prayer to Vishnu included)
DwipayanaVeda Vyasa Maharshi also called Romaharshana (or he whose body-hairs are imbued with happiness) was inspired by Suta Maha Muni to narrate the happenings of ‘Kurma Avatara’ of Vishnu to the Sages at Nimisha Forest. As Deva Danavas decided to initiate the act of the Ksheera Samudra Mathana or churning of the Ocean of Milk - on which Narayana was lying normally in yogic slumber- by erecting the Mandara Mountain, Bhagavan Narayana had already assumed the Kurma Rupa or the Form of a gigantic Tortoise. Even by then, Devi Lakshmi the Goddess of Wealth was in position along with Kurma Deva. As Devas and Maharsis like Narada asked Devi Lakshmi to be identified, Narayana replied that she was of his own ‘Amsha’or Swarupa:

Iyamsa Pramashaktirmayi Brahma Rupiney,

Maya mama Priyaanantaa yahedam mohitam Jagat/

Anayaiva Jagat Sarvam Sadevaasura Maanusham,

Mohayaami Dwija Sreshtaa grasaami visrujaami cha/

Utpattim Pralayam chaiva Bhutaanaamagatim gatim,

Vijnaayaanveekshya chaatmaanam taranti vipulaalimaam/ 

Asyaastwamshaanadhishtaaya Shaktimanto bhavan Dwijaah,

Brahmoshaanadayo Devaah Sarva Shaktiriyam mama/

Saishaa Sarva jagatstutih  Prakrithistrigunaatmikaa,

Praageva Mattaha Sanjaataa Shrikalpey Padma vaasini/

Chaturbhujah shankha chakra padma hastaa shubhaanvitaa,

Koti Surya Pratikaashaa Mohini Sarva dehinaam/

Naalam Devaa Pitaro Maanavaa Vasuvopicha

Mayaametaam Samutturtam ye chaanye Bhuvi dehinah/  

(This Devi Lakshmi is of Vishnu’s Swarupa and Parama Shakti  Maha Maya who allures the Universe in totality; Her charms are endless and is spread all over with her attractions conjuring one and all and with her assistance what Vishnu creates, destroys and recreates again. Thus Vishnu confirmed that this Maha Shakti was the prime source of energy based on which, Brahma, Shiva and all the Devas which were the ramifications of Maha Maya came to be created by the mix of Three Gunas or features of Satwa-Rajas and Tamas.  She thus got originated  with four hands possessing Shankha-Chakra-Kamal and Abhaya or Raksha to assure protection to one and all of the Beings in Creation and indeed there was none including Devas, Pitaras, Manavas etc. who could conquer her except by extreme dedication and deep devotion.)

 Devi Lakshmi was briefed by Brahma as follows:

Devidamakhilam Vishwam Sadevasura -maanusham,

Mohayitwaamamaadeshaat samsaarey vinipataya/ 

Jnaanayoga rataan  Daantaan Brahmishthaan Brahma vaadinah,

Akrodhanaan Satyaparaan dooratah parivarjaya/ 

Dhyaayino nirmamaan Shaantaan  dharmikaan  vedapaaragaan, 

Jaapinastaapasaan Vipraan dooratah parivarjaya/

Sartyaparaan dooratah parivarjaya/

Vedavedaanta vijnaana sancchinnaasesha samshayaan,

Mahaayajna paraan Vipraan dooratah parivarjaya/

Ye Jayanti japairhomair Deva Devam Maheswaram,

Swaadhyaayanejjayaa dooraat taan prayatnena varjaya/ 

Bhakti yoga Samaayuktaaneeswaraarpita maanasaan,

Paanaayaamaadishu rataan dooraat pariharaamalaam/

Pranavaasaktamanaso Rudra japya paraayanaan,

Atharva shirasaso- dhyetrun Dharmajnaana parivarjaya/

(Brahma advised Lakshmi Devi to certainly  spread the net of Maya on Devas, Asuras, Manuhsyas and indeed the entire world, but not on those who were always engaged in Jnaana Yoga, Jitendriyata or control of Jnaana-Karmendriyas, Brahma Nishtha or Absorption in Brahmatwa, Brahmavaaditwa or seeking to prove Brahma’s existence , krodha shunyata or resistance of anger and Satya paraayanata or Constant pursuit of Truth. Those who are Dhyaanis or Meditators, devoid of desires, ever Peaceful, Dharmik or the Virtuous , Veda Jnaanis, Japa-paraayanaas, and Tapasvis should also be exempt from the Maya. Veda Vedaanta Jnaanis, Yajna paraayanaas or practitioners, Japa- homa- Yajna and Swaadhyaaya Murtis too never be exposed to the Lakshmi Maya. Again, those persons who dedicate themselves to Bhagavan and were deeply attached to Praanaayaama viz.Dharana- Dhyaana and Samaadhi , ‘Pranavopaasana’, Rudra Mantra Japa and Athrava sirasaadhyeya and Nitya Ishwaraadhayena are too exempt from the playful exposure of Maya).

Having heard about the influence of Devi Lakshmi’s Maya, Devas and Munis enquired of Vishnu whether there was any body who might have escaped the impact of Maya in the past, Hrishikesha cited one example of a well-read and illustrious Brahmana called Indradyumna who in his previous birth was a reputed King also named Indradyumna and claimed invincibility over Devas. But meanwhile Vishnu assumed Kurma Avatara and since the Shaktis of Tri Murtis and of Devas got merged into the Avatara, the King sought refuge into the Avatara; then Kurma Deva blessed the King to take to the next birth as a Brahmana and in his current life practised Vratas, Upavaasaas, Homas and worshipped Vishnu. That was the background of Indradyumna as the King and later as Brahmana. Devi Lakshmi encountered the Brahmana and was overcome by his sincerity and dedication and on revealing her identity as Lakshmi touched the Brahmana with affection and assured that one day Bhagavan Vishnu himself would provide Jnaana to him and disappeared. Brahmana Indradyumna meditated toVishnu for very many years and decades and finally Bhagavan obliged him with his darshan as the latter fell down on his knees and prayed to him.

Indradyumna’s Prayer to BhagavanVishnu:

Yajneshaachyuta Govinda Madhavaananta Keshava,

Krishna Vishno Hrishikesha tubhyam Vishwatmaney Namah/

Namostutey Puraanaaya Haraye Vishwa Murtaye,

Sarga Sthiti Vinaashaanaam Hetaveynanta Shaktaye/

Nirgunaaya Namastubhyam Nishkalaaya amalaatmaney,

Purushaaya Namastubhyam Vishwarupaayatey namah/

Namastey Vaasudevaaya Vishnavey Vishwayonaye,

Adi Madhyanta Heenaaya Jnaanagamyaaya tey namah/

Namastey Nirvikaaraaya Nishprapanchaaya tey namah,

Bhedaabheda Viheenaaya Namostwaananda Rupiney/

Namastaaraaya Shaantaaya Namo Apratihataatmaney,

Ananta Murtaye tubhyam amurtaayam Namo namah/

Namastey Paramaarthaaya Maayaatitaaya tey namah,

Namastey Parameshaaya Brahmaney Paramatmaney/

Namostu tey Susukshmaaya Maha Devayatey namah,

Namah Shivaaya Shuddhaaya Namastey Parameshthiney/

Twayaiva Srushthimakhilam twameva Paramaagatih,

Twam Pitaa Sarva Bhutaanaam twam Maataa Purushottama/

Twamaksharam Paramdhaama Chinmaatram Vyoma Nishkalam,

Sarvasyaadhaara –mavyaktamanantam Tamasah Param/

Prapashyanti Paramaatmaanam Jnaana deepena kevalam,

Prapadye Bhavato Rupam tad Vishnoh Paramam Padam/

Evam stuvantam Bhagavan Bhutaatmaa Bhutabhaavanah,

Upaabhyaamatha hastaabhyaam paspasrsha prahasanniva/                                                                                                        

(My salutations to you Yagna Swami, Achyuta, Govinda, Maadhava, Ananta, Keshava, Krishna, Vishnu, Hrishikesha, Vishwaatma, Puraana Purusha, Vishwa Murti, Hari! You are the cause of Creation, Continuation and Conclusion of the Universe; You possess Unending Energy, You are the Nirguna Swarupa, Nishkala, Vimalatma or of the Pure Soul; Vishwa Rupa Purusha, Vishwa Yoni, vaasudeva, Vishnu; You have neither Beginning-nor the Inter Stage-nor even the Termination; You are realisable only by Jnaana or Paramount Knowledge; You are Nitrvikara or Devoid of Features; Prapancha or Pancha Bhutas; You possess neither dissimilarities nor constancies; but are the Embodiment of Ananda or Bliss! You are the only Power that could save us from the Deep Oceans of Samsara or the Miseries of Life; You are always Peaceful, Tranquil, Wholesome, Ever-Clean and Eternal; You are beyond Illusions, Paramartha Swarupa or the Supreme Goal; Paramatma or the Ultimate Soul; The Everlasting; The Minutest; Maha Deva-Parameshti and Parabrahma! You are the Highest Scripter of Srishti; the Final Destiny; the Purushottama; the Father and Mother of Bhuta-Praanis in Totality; the Avinaashi /Indestructible; Parama dhama or the Last Refuge Point; the Chikitsa Rupa or the Best Physician; Vyoma or the Akaasha; Nishkala or the Transparent; The Adhara or the Fulcrum; Avyakta or the Unknown; Ananta or The Endless; Nitya Prakasha or the Ever-Resplendent; and Realisable by Yogis only by the Light of Jnaana or the Awareness of Infinity! As Indradyumna extolled Bhagavan Vishnu, the latter was pleased, smiled and touched the  Muni and passed on Tatwa Jnaana.) As Indradyuma was in a trance and in a state of bliss, Bhagavan passed on the Fundamentals and Nuances of Tatwa Gyaana.

Highlights of Tatwa Gyan: Bhagawan unfolded the Basic Principles of Tatwa Gyaana with an Intro of Ashrama Dharma, Bhakti Saadhana, Saguna Swarupa Bhavana gradually leading to Nirgunatwa, Virat Swarupa, and Brahma Gyaana. He stated:

Varnaashramaachaaravataam Pumsaam Devo Maheshwarah,

Jnaanena Bhaktiyogena Pujaniyo na chaanyathaa/

Vigjnaaya tatparam Tatwam Vibhutim Karyakaaranam,

Pravruttim chaapimey Jnaatwaa Mokshaartheeshwaramarchayet/

Sarva Sangaan parityajya Jnaatwaa Maayaamayam Jajat,

Adwaitam bhavayaatmaanam drushyasey Parameshwaram/

Trividhaa Bhaavana Brahmanm prochyamaanaa nibodha mey,

Ekaa madvishayaa tatra dwitiyaa Vkyata samshrayaa,

Anyaacha Bhaavanaa Braahmi Vigjneyaa saa gunaatigaa/

Aasaamanyaamchaatha Bhavanaam Bhavayed Budhah,

Asaktah Samshrayedaadyaamityesha Vaidiki Shrutih/

Tasmaat Sarva prayatnena tannisthastatparaayanah,

Samaaraadhya Vishwesham tato Mokshamavaapyasi/

(Persons engaged in the Varnaashrama and Ashrama Dharmas should follow the Principles of Bhakti and Jnaana and worship Bhagavan and there would indeed be no other means of Sadhana. Those desirous of accomplishing Moksha must perform ‘Upasana’ by appropriately assessing the intricacies of Parama Tatwa, Vibhutis or Alternate Counter-Part Shaktis, Karya-Kaarana or Cause-Causation Forms and then worship the Supreme Ishwara. There are three kinds of Bhavanas or feelings about Paramatma viz. Saguna Swarupa or in full physical Form; the second feeling relates to a Virat Swarupa or of a Giant Form; the Third relates to Brahma Jnaana Vishaya Bhavana or of the Complex and Unidentifiable Type beyond one’s comprehension. A devotee might follow any of the above Bhavanas to perform ‘Upasana’; a none too capable person who could imagine Bhagavan in a Complex Swarupa might as well worship Him in the Primary Form of Bhagavan and indeed that type of worship was authorised by Vedas. In any case, Indradyumna was advised by Bhagavan that in any of the Forms of Saguna, Nirguna or Paraaguna, one must perform worship with Nishtha or Dedication to accomplish Moksha). Then Bhagavan explained to the Sage that Paratpara Tatwa was an endless personification of Para Brahma:

Paratparam Tatwam Param Brahmaikamavyayam,

Nityaanandam Swayam Jyotiraksharam Tamasah Param/

Ishwaryam tasya yannityam Vibhutiriti geeyatey,

Kaaryam Jagadathaavyaktam Kaaranam Shuddamaksharam/

Aham hi Sarvabhutaanaam- antaryaameeshwarah Parah,

Sargasthityanta kartutwam Pravurtirmama geeyatey/

Etad Vigjnaaya Bhaavena Yathaavadakhilam Dwija,

Tatastwam Karmayogena Shaaswatam Samyagarchaya/

(The Para Tatwa beyond one’s Imagination is Para Brahma the Ananda Swarupa or the Embodiment of Bliss; Swaprakasha or the Auto-Illuminated; Avinaashi or Indestructible; Ever Prosperous; Ever Lasting; Karyakaarana Swarupa; Srishthisthitisamhaara Karana; and the Maha Tawta and Vibhuti Swarupa. I am the Antaryami Ishwara. Brahmana! Do therefore seek to visualize me and worship me through Karma Yoga, advised Bhagavan). 

That was how, the Sage Indradyumna proceeded to worship the Mata Tatwa and attained Moksha.

Tasmaad Sarva prayatnena Varnaashrama vidhou sthitah,

Samaashriyat yaantimam Bhavam Maayaam Lakshmim Tred budhah/

( This would be the path of observing Varnaashrama Niyamaas as Brahmana Indradyumna did by sincerely dedicating the self to Paramatma that one ought to follow to overcome the Lakshmi Maya!)

 Indeed that was the backdrop of Kurma Purana by hearing, reciting and analysing which would bestow long life, fulfillment, ‘paapa vimochana’ and Mukti:

Dhanyam Yashasyamaanushyam Punyam Mokshapradam Nrunaam,

Puraana shravana Vipraah kathanam cha viseshatah/

Shrutwaa chaadhyaayameyvaikam Sarvapaapaaih pramuchyatey,

Upaakhaanamathaikam vaa  Brahmalokey Mahiyatey/



3    Evolution of Brahmanda (the Golden Egg) and popular features of the Supreme Architect

Prakrtutim Purusham chaiva Pravishyashu Maheshwarah,

Khshobhayaamaasa yogena Parena Parameshwarah/

 Pradhaanaat kshobhamaanaaccha tathaa Pumsah Puraatanaat,

Praaduraaseen -mahad beejam Pradhaana Purushatmakam/

Mahatmaanaa Mati Brahma Prabuddhih Khyaatireeshwarah,

Prajnaa Dhrutih Smritih Samvidetasmaaditi tat smrutam/

Vaikaarikasthaijamascha Bhuta -adish chaiva Taamasah,

Trividhoyamahankaaro Mahatah Sambubhuva ha/

Ahamkaarobhimaanascha kartaa Mantaacha sa smrtutah,

Atmaacha Pudgalo jeevo yatah Sarvaah pravruttayah/

Pancha Bhutaanyahamkaaraat tanmaatraani cha janjirey,

Indriyaani tathaa Devaah Sarvam tasyataatmajam Jagat/

(Parameshwara assumed the dual Forms of  Purusha and Prakriti and following their interaction appeared a Maha Beeja called Mahatma, Mati, Prabuddha, Khyati, Pragjna, Dhruti, Smruti and Samvit. This Maha Tatwa was the ‘Adi Karana’or the Prime Cause of Creation or Three Kinds of Ahamkara (Ego or Self Awareness) viz. Vaikarika, Taijasa, and Taamasa. This Ahamkara took to six kinds of Pravrittis or manifestations viz. Abhimaan, Karta, Manta, Atma, Pudgal and Jeeva. The Ahamkara created Pancha Bhutas of Prithvi-Jala-Teja-Vaayu and Akasha or Earth-Water-Radiance-Air and Sky; the Ahamkara also created Five ‘Tanmatras’ (Subtle Forms of Matter) of Shabda-Sparsha-Rupa-Rasa-Gandha or Sound-Touch-Vision-Taste and Smell; the corresponding Indriyas or Physical Parts of Ears-Skin-Eyes-Tongue and Nose). The undefinable ‘Manas’ or Mind is stated to be the first Vikara (Change or Transformation) and therefore Vaikarika Srishti got intiated by Vaikarika Ahamkaara. This Srishti comprised five Karmendriyas of hands, legs, mouth and organs of generation and excretion  besides Jnanendriyas of Ears, Nose, Eyes, Tongue and Skin and the Eleventh Indriya is of the Manas or Mind which is ‘Ubhayaatmaka’or a common feature.This is the Creation of Bhuta -tanmatraas and Bhutaatma Praja Srishti. Vikara prapta Bhutas produced  Shabda Tanmatra which further produced Akasha ; the Vaikarika Akasha  created  Sparsha Tanmatra and created Vaayu; Vaikara prapta Vaayu produced Rupa tanmatra ; (from Vayu Teja got created and further to Rupa); after interaction Teja created Rasa tanmatra which in turn produced Jala and its resultant  product of rasa; Jala and Gandha led to Sanghaat or Prithvi Tatwa and so on.

 The seven ‘Mahaatmas’ (Top Significances) viz. the Mahat, Ahamkaara and the Pancha Tatwas are inter-dependent and their combination only could take up Srishti.

Purushaadhishti Tatvaaccha Avykataanugrahenacha,

Mahadaaayo viseshaantaa hyanda mutpaadayantidey/

(There was a common role of Purusha, Maha Tatwa, Pancha Bhutas and others in floating the Brahmanada). The Brahmanda was floating on a huge mass of water and inside the Brahmanda was Kshetrajna Purusha also called Hamsa, Hiranya -garbha, Kapila, Chaandomurti and Sanatana. Within the Brahmanda were Meru, Mountains and Samudras. Also present were Devatas, Asuras, Maanavas, Nakshatras, Vayu, Surya and Chandra. Outside the Brahmanda, there was a wide spread of water ten times larger than the size of the Golden Egg. There also was illumination of ten times more of the water and ten times further was the volume of Vayu. Far more voluminous than the size of the Vayu was that of Aakasha and far beyond was the Akakasha was thick layer of Ahankara; spread all over Ahamkara was that of Maha Tatwa; indeed the Maha Tatwa was stated to be of the Great Unknown! 

Bhagavan Kurma Deva thus explained to Rishis about the genesis of Brahmanada and confirmed that the Maya surrounded the seven layers of Jala, Tejas, Vayu, Aakaasha, Ahamkara, Maha Tatwa and Paramatma. He also described with conviction to the Rishis the meaning of some of the Names that He assumed in different contexts:

Ekopi Sanmahadevastridhaasou samavasthitah,

Sargarakshaa layagunairnirgunopi Niranjanah,

Ekadhaa sa dwidhaachaiva Tridhaacha Bahudaa punah/

Yogeshwarah Shariraani karoti vikaroticha,

Naanaa kruti kriyaa rupa naamavanti Swaleelayaa/

Hitaayachaiva Bhaktaanaam sa eva grasatey punah,

Tridhaa vibhajya chaatmaanam Trikaalye sampravartatey,

Srujatey Grasatey chaiva veekshatey cha viseshatah/

Yasmaat srushtaanugruhnaati grasateycha punah prajaah,

Gunaatmakatwaat Trailokye tasmaadekah sa ucchyatey/

Agrey Hiranya garbhah  sa praadurbhutah Sanatanah,

Aditwaadaadi Devaasou Ajaatatwaadajah smrutah/

Paati yasmaan Prajaah Sarvaah Prajaapatiriti smrutah,

Deveshu cha Mahadevo Mahadeva iti smritah/

Brihatvaaccha smruto Brahmaa Paratwaat Parameshwarah,

Vashitwaadapya vashyatwaadishwarah paribhashitah/

Rishih Sarvatragatwena Harih Sarvaharo yatah,

Anupaadyaachha Puurvatwaat Swayambhuriti sa smrutah/

Naraayaanamayano yasmaat tena Naaraayanah smrutah,

Harah samsaaraharanaad vibhutvaad Vishnuruchyatey/

Bhagavaan sarva Vijnaanaadavanaadomiti smrutah,

Sarvajnah Sarva Vigjnaanaat Sarvah Sarvamayoyatah/

Shivah sa nirmalo yasmaad Vibhuh Sarvagato yatah,

Taaranaat Sarva duhkhaanaam Taarakah parigeeyatey/

Bahunaatra kimuktena Sarvam Brahmamayam  Jagat,

Aneka bheda bhinnastu kreedayatey Parameshwarah/

(Even as a Unique and Singular Entity, the  Nirguna-Niranjana  assumed Three Forms since the tasks expected were some what self-contradictory viz. Creation-Preservation and Extermination and three distinct Gunas or Features were required to take up the deeds. Maha Deva was in fact accustomed to assume various Forms-some times as one, or two or three and even as in Ananta Rupas or in Endless Profiles. He was playfully habituated to sport different forms, deeds and names appropriate to exigencies of Srishthi-Sthiti and Samhara; this was so since he performed the tasks on his own or by his agents. As he executed the deeds simultaneously with the predominance of one Guna or another or all of the Gunas together, he came to be called Advaita to the One and Only; at the beginning itself he was the foremost to appear he was named as Adideva;as he was never born he was named Ajanma; as he was deeply involved in the happenings of one and all among the human beings, he was named Prajapati  and as he was the Supreme of  Prajas or the People; as he was the Foremost of the Devas, he was called as Maha Deva; he was the ‘Parama’ or the Ultimate, and was thus named Parameshwara; as he well-known as Sarva Harana at the time of Pralaya of the Universe or at the end of one’s Life Journey, he had the name of Hari; as he was Self-Generated or put in differently he got Materialised on his own, he was known as Swayambhu; as he was popular as the Final Refuge Point or Ayana of one and all, he was named Naraayana;  it was in another context that he was lying or Ayana on ‘Naara’or Water popular as Ksheera Sagara his most popular name was Narayana; as he is Omni Present anywhere in the Universe occupying the Entirety he is called Vishnu; as he is the Omni-Scient of the goings-on all over spread the length and breadth of the Totality he had the Unique Epithet of OM; as he was the Epitome of Visishtha Jnaana or the Distinctive Knowledge of Everything, he was called Sarvgjna;  as he was Atma Swarupa he was known as Sarva; Shiva as he was Mala Shunya;  Vibhu as he was Sarva Vyapta or All- Pervading and Taraka  as he could steer clear of any types of obsctacles. Indeed, is there a need for overemphasis of the obvious by way of explanations about Parameshwara, his innumerable and varied Rupas, leelaas or his playful activities! Suffice to say that the very Existence of the Universe is owed to him!)


4    Brahmana Dharmas, Ashrama Vidhana and ‘Abhinnata’ (Indivisibility) of Tri Murtis

Kurma Bhagavan described to Maharshis that after the Sanatana Srishti by Paramatma, Brahma took up the task of Srishti of ‘Charaachara Jagat’and created nine Maanasa Putras or Mind-borne Sons viz. Marichi, Bhrigu, Angira, Pulastya, Pulah, Kratu, Daksha, Atri, and Vasishtha. The Four Vedas of Ruk-Yajur-Saama and Atharva constituted the natural appearance of Brahma. At the beginning of Srishti, Trigunas of Satwa-Rajasa and Tamasika were non-existent; there was no Raaga-Dweshas or Desire-Hatred Syndrome and no interplay of ‘Arishadvargas’or the Six Basic Enemies of Beings viz. Kama (desire), Krodha (anger), Lobha (greed), Moha (infatuation), Mada (arrogance) and Matsara (jealousy). With the passage of time the concepts of ‘Swadharma’and ‘Paradharma’accentuated the class-distinction and Brahmana Dharma was defined as :

Yajanam Yaajanam Daanam Brahmanasya pratigraham,

Ahyaapanam cha adhyayanam Shasta Karmaani Dwijotthama/

(The six major duties of Brahmanas were stated to be the Performance of Yajnaas, enabling and encouraging the Yajna Karmas, giving as also receiving ‘Daanaas’; Adhyayana or Reciting Scriptures and Adhyaapana or Teaching them). Daana, Adhyayana and Yajna are the common features of Kshatriyas and Vaishyas while Kshatriyas have the duties of Law-Order -Defence as Vaishyas perform Business, Agriculture, Trading and Accounting. The other categories are to specialise in Shilpa, Crafts and such other professions.

 As regards Ashrama Dharmaas viz. Garhastya-Vanaprastya-Sanyasa and Brahmacharya, Kurma Bhagavan ordained the  following:

Agnayotithishurushaa Yajno Daanam Suraarchanam,

Gruhastasya Samaasena Dharmoyam Munipungavaah/

Homo Mula phalaashitwam Swaadhyaastapa eva cha,

Samvibhaago yathaanyaayam Dharmoyam Vanavaasinam/

Bhaiksaashanam cha Mounitwam Tapo dhyaanamviseshatah,

Samyajnaanam cha vairaagyam Dharmoyam Bhikshukey matah/

Bhikshaachaaryaacha shusrushaa Guroh Swaadhyaaya eva cha,

Sandhyaa karmaagni Kaaryaacha Dharmoyam Brahmachaarinam/

(Grihastya Dharma mainly entails Upasana of Agnis viz. Garhapatya, Aahavaniya, Dakshinaagni; Atithi Seva; Yagna-Daana- Deva Pujas form  the core of Brahmana Vidhi. Havana, Kanda mula phala sevana, Swaadhyaaya and Tapas are the Vaana Prastha Dharmaas; Bhiksha bhojana, Mouna Vrata, Tapa, Samyakm Dhyaana or Composite worship of Deities, Samyak Jnaana and Vairagya or other worldliness are Sanyasa Dharrmas. Brahmachaari Dharmas include Bhiksha Bhojana, Guru Seva, Swaadhyaaya, Sandhyaa karma and Agni Karyas. While annotating Grihasta Dharma, Kurma Bhagavan clarified that sleeping with one’s own wife-sujbect to specified qualifications was to be concerned as  Brahmacharya itself :

Rithu kaalaa –bhigaamitwam Swadaareshu na chaanyatah,

Parvarjyam Grihastasya Brahmacharyamudaa hritam/

Also, Kurma Deva proclaimed:

Vedaabhyaasonvaham Shaktyaa Shraaddham chaatithi pujanam,

Grihastasya Paro Dharma Devataabhyarchanam tathaa/

Trayaanaamaashramaanaam tu Grihastho yoniruchtatey,

Anyey tamupajeevanti tasmaancchreyaan Grihaashrami/

(Grihasta Ashrama is considered the seed of the Four  Ashramas and the most significant); more so, the ‘Purusharthaas’ of human beings are Dharma-Artha-Kaama-Mokshaas and hence the importance of this Ashrama.) But the common requirements of all the Ashrams are:

Kashamaa Damo Dayaa Daanamalobhastyaaga Eva cha,

Aarjivam  chaanasuya cha Tirthaanusaranam tathaa/

Satyam Santosha Aastikyam Shraddhaa chendriya nigrahah,

Devataabhyarchanam Pujaa Brahmanaanaam Viseshitah/

Ahimsaa priyavaa ditwamapaishunyamakaltataa,

Samaasikamimam Dharmam Chaturvarnerbraveen Manuh/  

(Kshama or patience, Daya or compassion, Daada or charity, Alobha  or non-greediness, Tyaga or sacrifice, Arjiva /softness of speech and behaviour, Anasuya or lack jealousy / large heartednesss; Tirtha Sevana, Satya or Truthfulness, Santosha  or Happiness / contentment; Aastikata  or Attachment to Vedas and Scriptures; Shraddha or devotion; Jitendriatwa or overcoming of Physical attractions; Deva Puja, Brahmana Puja, Ahimsa / Non-Violence, Madhura Bhashana or nice manner of conversation and Paapa Rahitya or general attitude of sinlessness). In fact the First Manu named Swayambhu Manu prescribed the above noble traits/ common features of all the Human Beings irrsepective of the Chaturvarnaas. Among Brahmacharis, there again are  of two categories viz. Upakurvaan and Naishthika Brahma tatpara; Brahmacharis learn  and  recite Vedas and then enter into Grihastaashrama are called Upakuyravaans while those who always remained with Guru are  called Naishtika Brahmacharis.  Again Grihastis are of two kinds viz. Udaaseenas and Saadhakaas; the former Grihastis lead a virtuous life and simultaneously take up  family responsibilities too are Sadhakas; while those who leave away the Pitruruna, Devaruna, Rishiruna besides leave family, money and social obligations and remain targetted only at Moksha  are Udaseenas. Likewise, Sanyasis are of three categories: Jnaana Sanyasis or those  Veda Sanyasis or Bhoutika Sanyasis; Bhoutika Sanyasis in which Bhavana is important, while Veda Sanyasis are of Sankhya or Yoga practitioners;  and Karma Sanyasis or the  performer of the prescribed karmas or deeds.

Singularity of Tri Murthis:  Depending on the emphasis of the Satwa-Rajas-Tamasa Gunas of the Eternal and Unique Paramatma, three Murtis were formed as Brahma-Vishnu and Maheshwara:

Tistrastu Murtayah prokta Brahma Vishnu Maheswaraah,

Rajah Satwa Tamoyogaat Parasya Paramatmanah/

Anyonyayamanuraktaastey hyanonyamupa jeevinah,

Anyonyam pranataashchaiva leelayaa Parameshvaraah/

Braahmi Maaheshwari chaiva tathaivaakshara bhavanaa,

Tristrastu Bhavana Rudrey vartantey satatam Dwijaah/

Pravartatey mayyajastramaadyaa chaakshara bhaavanaa,

Dwitiya Brahmanah proktraa Devasyaakshara bhaavanaa/ 

Aham chaiva Maha Devo na bhinnou paramaarthatah,

Vibhajya swecchhayaatmaanam sontaraameshwarah sthitah/

Ttrailokya makhilam Srushtim Sadevaasura maanushaam,

Purushaha Paratovyaktaad Brahmatwam samupamagat/

Tasmaad Brahmaa Mahadevo  Vishnurvishweshvarah Parah,

Ekaikssyaiva  Smritaastitrastanuh Karyavashaat Prabho/

Tasmaat sarva prayatnena Vandyaah Pujyaah prayatnatah,

Yadicchedachiraat sthaanam yattanmokshaakhya mavyayam/  

(Paramatma materialised Trimurtis on the basis of Satwa-Rajo-Tamo Gunas for the three basic responsibilities of Srishti-Sthiti-Samhara; the Three Profiles are dependent on each other, transferable to each other, interested and involved  with each other in fulfilling their tasks; they also greet each other, exchange and also supplement each other’s  thoughts and deeds. Indeed they are indivisible. Also, Rudra is interactive with the inherent thoughts of Brahmi, Maheswari and Akshara / Vaishnavi. From his side said Bhagavan Vishnu / Kurma Deva that the thoughts of ‘A’kshara were spontaneous and of the second Letter of the word Akshara denoted Brahmi and so on. As far as Vishnu and Maheshwara were concerned there indeed was no duplication whatsoever.  They were mutually and freely exchangeable, divisible yet wholly singular, mystifying and confusing and were indeed one and the same. It was the same Swarupa of Bhagavan who was like all the three who were close-knit! Indeed all three Murtis are worthy of worship and thus the need for attaining any one of them is similar to realise them all


5    Brahma Srishti and Pancha Sargas

Even as he thought of Srishti, Brahma created darkness involuntarily and as the variations of the darkness, five ‘Avidyas’ occurred viz. Tamas, Moha, Maha Moha, Tamishra and Andha. With meditation in favour of Paramatma, Brahma then visioned a Seed-like Formation of a Five-divisioned Entity surrounded by darkness viz. Prakasha or Jnaana, Stambha or Jada, Sagjna vihina or Chetana vihina, Naga or Stationary or Immobile like Mountains and Trees and Mukhya or the Principal, thus providing broad hints of Mukhya Sarga to Brahma about the kind of Srishti that he could take up; even while taking the pointers or suggestions, Brahma also thought of another category of Srishti viz. Tiryagsrota or of Pashu-Pakshi Srishti. These types of Srishti did not greatly impress Brahma and therefore resorted to Deva Sarga in which the features of happiness and contentment predominated. After further meditation, Brahma realised that there should be an Arvaakstrota Srishti of Human Beings with a mix of Rajasa-Tamasa Gunas with some Satwa Guna as well and thus launched Manushya Sarga. This was followed by Bhuta Sarga in which the Creations would not possess capacity to acquire but give away. Thus there were Five Sargas viz. Mukhya, Tiryagsrota, Deva, Manusha and Bhutadi.  Thus Brahma’s Mahat Sarga comprised the categories upto Manusha Sarga; Bhuta Sarga was followed as the Second Sarga while the Third was that of Vaikarika / Aindriyaka Sarga; all these Sargas were considered as Abuddhipurvaka or Unintentional.

Then followed Buddhi Purvaka (Deliberate) Srishti and Brahma begot Manasa Putras viz. Sanaka, Sanandana, Sanatana, Rijhu, and Sanatkumara all of whom being Yogis, Parama Vairaagis, and Ishwara Bhaktas who did not further the Creative Deeds. Despite continued Tapas, Brahma had to wait long,  got frustrated and out of his eye drops mingled with anger were materialised from his frown the Rudra Rupa called Nilalohita and ten additional Swarupas ( Bhava, Sharva, Ishana, Pashupati, Bheema, Ugra, Mahadeva, Ekapaada, Ahirbhudani, Hara). Brahma continued Srishiti of Jala, Agni, Antariksha, Aakaasha, Vaayu, Prithvi; Nadi, Samudra, Parvata, Vriksha,Vanaspati as also Time-Units l ike Lava, Kashtha, Kalaa, Muhurtha, Dina-Ratra, Paksha, Maasa, Ayana, Varsha and Yugas. He then created Marichi from his eyes; Bhrigu from his hridaya or heart; Angira from his head; Pulastya from his Udana Vayu; Pulaha from hisVyaana Vayu; Kratu from Brahma’s Shanta Swabhava; Daksha from his Prana Vayu; Atri from his ears, Vasishtha from his Samaana Vaayu; Dharma from Vyavasaaya; and Sankalpa from his Sankalpa or Proposition.

Brahma created from his Eastern Face the Gayatri Chhanda, Rigveda, Trivrutsama, Rathantara (Saama) and Agnishtoma among Yagnaas; from his Southern face, he produced Yajurveda, Rishabh Chhanda, Trishthap Chhanda, Pancha dasha Stoma, Brihat Saama and Uktha; from his Western Face, Brahma evolved Sama Veda, Jagati Chhanda, Saptadasha Stoma, Vairupa and Atiratra Yagjna; from his Northern face, Brahma materialised twenty one branches of Atharva Veda, Anushthup Chhanda, Aaptoryaama and Vairaja Yagnas. He created Devatas, Rishis, Pitaras and Manushyas; Yaksha, Pishacha, Gandharava, Apsaras, Kinnaras, Rakshasaas, Pakshi-Mriga-Pashu-and Sarpas.

As there was a mixed factor of Dharma and Adharma across the Srishti attempted so far- and more over since the speed of Srishti did not gain momentum- Brahma divided his physique into two Parts: one as Purusha and another as Stree (woman); the latter was named Shata Rupa replete with Jnaana-Vigjnaana and was married to Brahma Putra  Swayambhuva Manu. Shata Rupa and Swayambhu gave birth to Priyavrata and Uttanapaada as also two daughters Prasuti and Akriti. Prasuti got married to Daksha Prajapati and Akriti was wedded to Ruchi Prajapati. The latter gave birth to Yagjna and Dakshina while Daksha and Prasuti gave birth to twenty four daughters viz. Shraddha, Lakshmi, Dhruti, Tushti, Pushti, Medha, Kriya, Buddhi, Lajja, Vapu, Shanti, Siddhi and Kirti besides Khyaati, Sati, Sambhuti, Smriti, Preeti, Kshama, Santati, Anasuya, Urga, Swaha and Swadha


6       Devi Mahatmya: Sati and Parvati Rupas and Himavan’s Stuti to Parvati

(Devi Sahasra naama stotra included)


Bhagavan Kurma who described to Munis that Brahma along with his Manasa Putras performed Parama Tapas or deep meditation. All of a sudden, Brahma experienced that Ishana Rudra appeared from his own face and commanded him to divide Rudra as ‘Ardhanaareshwara’. Accordingly, he divided Rudra into two halves as Prakriti and Purusha and the Purusha Swarupa was further divided as Ekadasha Rudras; Ekaadashaitey kathitaa Rudraastribhuvaneshwaraah, Kapaalishaadayo Vipraa Deva kaarye niyojitah/ Sowmyaasowmyaistathaa Shantaashantaih Streetwam cha sa Prabhuh, Vibheda Bahudhaa Devah Swarupairasitaih sitaih/ Taa vai Vibhutayo Vipraa Vishrutaah Shaktayo Bhuvi, Lakshmyaadayo yaabhireeshaa Vishvam Vyapnoti Shaankari/ Vibhajya punareeshaani swaatmaanam Shankaraad Vibhoh, Mahadeva niyogena Pitaamahamupasthitaa/ Taamaaha Bhagavaan Brahmaa Dakshasya duhitaa bhava, Saapi tasya niyogena praaduraaseet Prajaapateyh/  (Kapaali, Isha and the other Rudras were appointed in various responsibilities of Tribhuvanas; Mahadeva got materialised into many Swarupas as Sowmya and Roudra (Peaceful and Fiery),  Shanta and Ashanta (Placid and Violent) and Sweta and Krishna Rupas (White and Black) of Stree Bhagas or of Feminine Forms. These ‘Vibhutis’or counterpart Shaktis as in the Form of Lakshmi for Vishnu were popular already and Shankara Shakti was already called as Ishaani. As instructed by Maha Deva, she approached Brahma and asked him to let her be the daughter of Daksha Prajapati). That was how Daksha was instructed by Brahma to become Dakshayani or Sati Devi and wed Rudra Deva. In course of time, Daksha Prajapati performed a huge Yagna notoriously named as Daksha Yagna to which Maha Deva did not invite Parama Shiva and an uninvited Sati Devi felt humiliated that her Swami was insulted as he was denied his due in the Yagna and self- immolated in the Homa-Kunda. She assumed the reborn Swarupa as Himavati the daughter of Himavan and Maina Devi subsequently.

As Maharshis asked Kurma Deva about the background of Bhagavati called by several names as Ardhanaareeshwari, Sati, Haimavati and so on,  Kurma Deva replied:

Saamkhyaanaam paramam shaankhyam Brahmavijnaanamuttamam,

Samsaaraarnavamagnaanaam jantunaameka mochanam/

Yaa sa Maaheshwari Shaktirjnaana rupaati laalasaa,

Vyoma sangjnya Paraa kaashthaa seyam Haimavati mataa/

Shivaa Sarvagataanantaa Gunaateetaa Sunishkalaa,

Ekaaneka vibhaagasthaa Jnaana rupaati laalasaa/

(She is the embodiment of Parama Sankhya Shastra called Tatwa Jnaana or the Brahma Jnaana; she is one definite and unique means of ‘Sadhana’or Facility tide over the Samasara and accomplish Mukti. She is the Janaa Swarupa of Maheswara, his Icchaa Rupa or of the Most Desirable Form, Paraakashtha Rupa or the Highest Reachable, the Maheshwari Shakti known as Haimavati, the Sarva Vyapata, Ananta, and Gunaateeta, the Unique Jnaana Rupa and Shiva / Mangala daayani.) She is the possessor of Four Shaktis named Shanti, Vidya, Pratishtha and Nivrutti and thus is appropriately called ‘Chaturvyuhaatmaka’. She is the symbol of Jnaana Shakti, Kriya Shakti, and Prana Shakti;

Anandaaksharam Brahma Kevalam Nishkalam param,

Yoginastat prapashyanti Maha Devyaah param padam/

Paratparam tatwam  shaaswatam Shivamachyutam,

Ananta Prakrutou leenam Devyaastat paramam padam/

Shubham Niranjanam Shuddham Nirgunam Dwaitavarjitam,

Atmopalabhdhi vishayam Devyaastad Paramam padam/

Tasmaad vimuktimavicchan Parvatih Parameshwarim,

Ashrayet Sarva bhaavaanaatma bhutaam Shivaatmikaam/

(Yogis are always engaged in meditating the Swarupa of Maha Devi who is Anandamaya (full of Happiness), Avinaashi (Indestructible), Brahma Rupa, Adviteeya (Unparalleled) and ‘Bhedarahita’ (Unique). Devi’s supreme existence is beyond existence and is of Tatwa Rupa, Sanatana (Ageless), Shivam or Kalyanakari; Achyutam (Everlasting), Shubham (Propitious), Niranjanam or Epitome of Shiva; Shuddham (Spotless), Dwaitarahitam or Singular; and Atma Jnaana Vishaya. Hence, all those immersed in the efforts of accomplishing Moksha need to mobilise their complete energies unto Himavati Devi).

As Devi Jagadamba appeared before Himavan and confirmed that she would soon take birth as his daughter, the latter requested her to reveal her real identity. She did so and he was frightened and shaken up; he was motionless to start with and gradually recovered his senses to visualise her Swarupa:

Koti Surya prateekasham Tejo bimbam Niraakuklam,

Jwaalaamaalaa Sahasraadhyam Kaalaanala shatopamam/

Damshtraa karaalam Durdhrasham Jataamandala manditam,

Trishula Varahastam cha ghora rupam Bhayanakam/

While Himavan witnessed a Koti Surya Tejo Bimbam, with thousands of strings of flames, protruding damshtras, Jataamandalaas, Trishula hastaas and a frightfully weird face, he was non-plussed but gradually witnessed the Devi as:

Prashantam Sowmya Vadanamanantaascharya samyutam,

Chandraavayavalakshanaam Chandra koti Samaprabham/

(Peaceful, equable, soft and relaxed and as cool and resplendent as koti Chandraas). Looking at both the demeanors that were at once grotesque and at the same time charming and pleasant, Himavan held his breath with panic and reassurance and recited Omkara incessently and grasped into spontaneous commendation with a Sahasra naama as follows:

Devi Bhagavati Sahasranaama:

Shivoma Paramaa Shaktiranantaa Nishkalaamalaa,

Shantaa Maaheswari Nityaa Shaswati Parama-akshara/

Achintyaakevalaanantyaa Shivaatmaa Paramaatmika,

Anaadiravyayaa Shuddaa Devaatmaa Saravagaachalaa/

Ekaaneka vibhaagastha Mayaatita Sunirmala,

Mahaa Maaheswari Satyaa Maha Devi Niranjanaa/

Kaashthaa Sarvaantarasthaa cha Chicchakti Rati laalasaa,

Nandaa Sarvaatmikaa Vidyaa Jyorirupaamrutaakshara/

Shaantih Pratishthaa Sarveshaam Nivruttiramrutapradaa,

Vyoma Murtiryomalayaa Vyomaadhaaraachyutaamaraa/

Anaadhinidhanaamoghaa Karanaatmaa Kalaakala,

Kratuh Prathamajaa naabhiramrutasyaatma samshrayaa/

Praaneshwarapriyaa Maataa Mahaa Mahisha ghaatini,

Praaneshwari Praana Rupaa Pradhaana Purusheshwari/

Sarva Shakti Kalaakaaraa Jyotsnaa Dhourmahimaaspadaa,

Sarva kaarya niyantricha Sarva Bhuteshwareshwari/

Anaadiravyakta guhaa Mahaanandaa Sanaatani,

Akaashaayoniryogasthaa Mahaa Yogeshwareshwari/

Mahamaaya Sudushpura Mulaprakritireeshewari,

Samsaara yonih Sakalaa Sarva Shakti samudbhavaa/

Samsaarapaaraa Durvaaraa Durnireekshaa Duraasadaa,

Praana Shaktih Praanavidyaa Yogini Paramaakalaa/

Maha Vibhutirdurdharshaa Mula Prakriti Sambhavaa,

Anaadyananta vibhavaa Paraarthaa Purushaaranih/

Sargasthintyantakarani Sudurvaachyaa Duratyaya,

Shabdayonih Shabdamayi Naadaakhyaa Naada Vigrahaa/

Pradhaana Purushaateeta Pradhaana Purushaatmika,

Puraani Chinmayi Pumsaamaadih Purusha Rupini/

Bhutaantaraatmaa Kutasthaa Mahaa Purusha Sanjitaa,

Janma mrityu jaraatitaa Sarva Shakti samanvitaa/

Vyaapini chaanavacchinna Pradhaanaanupraveshini,

Kshetrajna Shaktiravayakta  Lakshanaa Malavarjitaa/

Anaadi Maayaa Sambhinna Tritatwaa Prakritirguhaa,

Mahaa Maayaa Samutpanna Taamasi Pourushi Dhruvaa/

Vyaktaavyaktaatmikaa Krishnaa  Raktaa Shuklaa Prasutikaa,

Akaaryaa Karya Janani Nityam Prasava Dharmini/

Sarga Pralaya Nirmuktaa Srishtisthith-yanta Dharmini,

Brahmagarbhaa Chaturvimshaa Padmanaabhaachuyaatmika/

Vaidyuti Shashvati Yonirjagnmaateshwara priya,

Sarvaadhaara Mahaarupaa Sarvaishvarya samanvitaa/

Vishwarupaa Mahaa Garbhaa Vishvesecchaanuvartini,

Maheeyasi Brahmayonir mahalakshmi samudbhavaa/

Mahaa Vimaana madhyastaa Mahaa nidraatma hetukaa,

Sarva Saadhaarani Sukshmaahyavidyaa Paaramaarthikaa,

Ananta Rupaanantasthaa Devi Purusha Mohini/

Anekaakaara Samsthaanaa Kaalatraya vivarjitaa,

Brahma janmaa Hareymurtir Brahma Vishnu Shivaatmikaa/

Brahmesha Vishnu Janani Brahmaakhyaa Brahma samshrayaa,

Vyaktaa Prathamajaa Braahmi Mahati Jnaana Rupini/

Vairaagaishwarya Dharmaatmaa Brahma murti hridi sthitaa,

Apaamyonih Swayambhutirmaanasi Tatwasambhavaa/

Ishwaraanicha Sharvaani Shankaraardha Sharirini,

Bhavaani chaiva Rudraani Mahaa Lakshmirathaambikaa/

Maheshwara Samutpannaa Bhakti Mukti Phalapradaa,

Sarveshwari Sarva Vandya Nityam Muditamaanasaa/

Brahmendropendra namitaa Shankarecchaanuvartini,

Ishwaraardhaasanagataa Maheshwara Pativrataa/

Sakrudvibhaavitaa Sarvaa Samudra parisoshini,

Parvati Himavanputri Paramaananda- daayani/

Gunaadhyaa Yogajaa Yogya Jnaana Murtirvikaasini,

Savitri Kamalaa Lakshmih Shriranantorasisthitaa/

Sarojanilayaa Mudraa Yoginidraa Suraardrini,

Sarasvati Sarva Vidyaa Jagajjeshthaa Sumangalaa/

Vaagdevi Varadaa Vaachyaa Keertih Sarvaartha Saadhikaa,

Yogeswari Brahma Vidyaa Maha Vidyaa Sushobhanaa/

Guhyavidyaatmavidyaa cha Dharmavidya -atma bhaavitaa,

Swaaha Vishwambharaa Siddhih Swadhaa Medhaa Dhrutih Shrutih/

Neetih Suneetih Sukrutirmaadhavi Naravaahini,

Ajaa Vibhaavari Sowmyaa Bhogini Bhogadaayani/

Shobhaa Vamshakari Lolaa Maalini Parameshthini,

Trailokya Sundari Ramyaa Sundari Kaamachaarini/

Mahaanubhaavaa Satvasthaa Mahaa Mahisha Mardini,

Padmamaalaa Paapaharaa Vichitraa Mukutaanana/

Kaantaa Chitraambaradharaa Divyaabharana Bhushitaa,

Hamsaakhyaa Vyomanilaya Jagatsrushti Vivardhini/

Niryantraa Yantravaahasthaa Nanidini Bhadra Kaalikaa,

Adityavarnaa Koumari Mayura vara Vaahini/

Vrishaasanagataa Gouri Maha kaali Suraarchita,

Aditirniyataa Roudri Padmagarbhaa Vivaahanaa/

Virupaakshi Lelihaanaa Mahaapuranivaasini,

Mahaaphalanavadyaangi Kaamapuraa Vibhaavari/

Vichitraratna Makutaa Pranaataatirprabhanjani,

Koushiki Karshani Raatris-tridashaartirvinaashini/

Bahurupaa Surupaa cha Virupaa Rupavarjitaa,

Bhaktaarthishamani Bhavyaa Bhava Bhaava Vinaashini/

Nirgunaa Nityavibhavaa Nissraaraa Nirapatrapaa,

Yashaswini Saamagatir bhavaanga Nilayaalayaa/

Dikshaa Vidyaadhari Deeptaa Mahendravinipaatini,

Sarvaatishaayani Vidyaa Sarva Siddhi Pradaayani/

Sarveshwara Priyaa Taarkshyaa SamudraantaraVaasini,

Akalankaa Niraadhaaraa Nityasiddhaa Niraamayaa/

Kamadhenur bruhad garbhaa Dheemati Mohanaashini,

Nissankalpaa Niraatangkaa Vinayaa Vinayapradaa/

Jwaalaamaalaa Sahasraadhyaa Deva Devi Manonmani,

Maha Bhagavati Durgaa Vaasudeva samudbhavaa/

Mahendropendra Bhagini Bhaktigamyaa Paraavaraa,

Jnaanajneyaa Jaraatitaa Vedaanta Vishayaa gatih/

Dakshina Dahanaa Daahyaa Sarvabhuta Namaskritaa,

Yogamaayaa Vibhaavagjnaa Mahaa Maayaa Maheeyasi/

Sandhyaa Sarva Samudrabhutir Brahma Vrikshaashrayaanatih,

Beejaankura Samudbhutir Mahaa Shaktir Mahaa Matih/

Khyaatih Pragjnaachitih Samvit Mahaa Bhogeendra –shaayini,

Vikrutih Shaankaari Shaastri Ganagandharwa sevitaa/

Vaishwaanari Mahaashaalaa Devasenaa Grihapriyaa,

Mahaa Raatrih Shivaanandaa Shachiduhswapna naashani/

Ijyaa Pujyaa Jagaddhaatri Durvigjneyaa Surupini,

Guhaambikaa Gunotpattirmahaa peethaa Marutsutaa/

Havyavaahanaantaraagaadih Havyavaaha Samudbhavaa,

Jagaryonirjaganmaataa Janma Mrityu Jaaraatigaa/

Buddhimaataa Buddhimati Purushaantara vaasini,

Taraswini Samaadhisthaa Trinetraa Divi Samsthitaa/

Sarvendrayamano Maataa Sarva Bhuta Hridisthitaa,

Samsaarataarini Vidyaa Brahmavaadimanolayaa/

Brahmaani Brihati Braahmi Brahma bhutaa Bhavaaranih,

Hiranmayi Mahaa Rraatrih Samsaara Parivartikaa/

Sumaalini Surupaacha Bhaavini Taarini Prabhaa,

Unmeelini Sarvasahaa Sarva Pratyaya Saakshini/

Susoumyaa Chandra Vadanaa Taandavaasakta Maanasaa,

Satwa Shuddhikari Shuddhirmalatraya Vinaashini/

Jagatpriyaa Jaganmurtirs Trimurtiramritaashraya,

Niraashrayaa Niraahaaraa Nirankuravanodbhavaa/

Chandrahastaa Vichitraangistragvini Padmahaarivi,

Paraavara Vidhaanajna Maha Purusha Purvajaa/

Vidyeshwara Priyaa Vidyaa Vidyd- jjihvaa Jitashramaa,

Vidyaamayi Sahasraakshi Sahasra Vadanaatmajaa/

Sahasra Rashmihi Satvasthaa Maheshwara padaashrayaa,

Ksaalini Sanmayi Vyaaptaa Taijasi Padma bhodikaa/

Mahaa Maayaashrayaa Maanyaa Mahadeva Manorama,

Vyoma Lakshmih Simharathaa chekitaanaamita Prabhaa/

Veereshwari Vimaanasthaa Vishokaa Shokanaashini,

Anaahataa Kundalini Nalini Padma Vaasini/

Sadaanandaa Sadaa Keertih Sarva Bhutaashrayasthitaa,

Vaagdevataa Brahmakalaa Kalaateetaa Kalaaranih/

Brahmashri Brahma Hridayaa Brahma Vishnu Shiva Priyaa,

Vyomashaktih Kriyaashaktir Jnaana Shaktih Paraagatih/

Kshobhikaa Bandhikaa Bhedyaa Bhedaabheda Vivarjitaa,

Abhinnaabhinna Samthaanaa Vamshini Vamsha haarini/

Guhyashaktirgunaatitaa Savadaa Sarvatomukhi,

Bhagini Bhagavatpatni Sakalaa Kaalakaarini/

Sarvavit Sarvatobhadraa Guhyaatitaa Guhaaranih,

Prakriyaa Yogamaataa cha Gangaa Vishveshvareshwari/

Kapilaa Kaapilaa Kaantaa Kanakaabhaa Kalaantaraa,

Punyaa Pushkarini Bhoktri Purandara purassaraa/

Poshani Paramaishwarya Bhutaadi bhutahushanaa,

Pancha Brahma Samutpattih Paramaardhaartha Vigrahaa/

Dharmodayaa Bhaanumati Yogigjneyaa Manojava,

Manoharaa Mano Rakshaa Taapasi Veda Rupini/

Vedashaktir Veda Maataa Veda Vidyaa Prakaashini,

Yogeshwa -reshwari Maataa Mahaa Shaktirmanomayi/

Vishwaavasthaa Vinirmurtir Vidyunmaalaa Vihaayasi,

Kinnnari Surabhi Vandyaa Nandini Nandivallabhaa/

Bharati Paramaanandaa Paraapara Vibhedikaa,

Sarvapraharanopetaa Kaamyaa Kaameshwareshwari/

Achintyaachintya Vibhavaa Hrillekhaa Kanakaprabhaa,

Kushmaandi Dhanaratnaadhyaa Sugandaa Gandha daayani/

Trivikrama Padodbhutaa Dhanushpaanih Shivodayaa,

Sudurlabhaa Dhanaadhyakshaa Dhanyaa Pingala Lochanaa/

Shaantih Prabhaavatih Deeptih Pankajaayata Lochana,

Aadyaahridkamalodbhutaa Gavaam Maataa Ranapriyaa/

Satkriyaa Girijaa Shuddhaa Nitya Pushtaa Nirantaraa,

Durgaa Katyaayani Chandi Charchikaa Shanta Vigrahaa/

Hiranya Varnaa Rajani Jagadyantra pravartikaa,

Mandaraadri Nivaasaacha Shaaradaa Swarna Maalini/

Ratnamaalaa Ratnagarbhaa Prithvi Vishwa pramaathini,

Padmaananaa Padmanibha Nitya Tushtaamritodbhava/

Dhunvati duh Prakampyaacha Surya Maataa Drushadvati,

Mahendra Bhagini Maanyaa Varenyaa Varadarpitaa/

Kalyaani Kamalaa Raamaa Pancha Bhutaa Varapradaa,

Vaadyaa Vareshwari Vandyaa Durjayaa Duratikramaa/

Kaalaraatrir Maha Vegaa Virabhadrapriya Hitaa,

Bhadrakaalir Jaganmaataa Bhaktaanaam Bhadradaayini/

Karaala Pingalaakaaraa Naama Bhedaa Mahaamadaa,

Yashashvini Yashodaacha Shadhadhwa parivartikaa/

Shankhini Padmini Sankhyaa Sankhyaa Yoga Pravartika,

Chaitra Samvatsaraarudhaa Jagat Sampuranindrijaa/

Shumbhaarih Khechari Swasthaa Kambugrivaa Kalipriya,

Khagadhwajaa Khagaa Roodha Paraarthyaa Paramalini/

Ishwarya Vartmanilahyaa Viraktaa Garudaasana,

Jayanti Hriduhaa Ramyaa Gahvareshtaa Ganaagranih/

Sankalpa Siddhaa Saamyasthaa Sarva Vijnaadayani,

Kalikalmasha Hantri cha Guhyopa nishaduttamaa/

Nishtha Drushthih Smritirvyaaptih Pushthistushtih Kriyaavati,

Vishwaamareshvarey- shaanaa Bhuktirmuktih Shivaamritaa/

Lohitaa Sarpamaalaacha Bhishani Vanamaalini,

Anantashaya-naanyaa Naranaaraayanodbhava/

Nrisimhi Daityamathani Shankachakra gadaadharaa,

Sankarshana Samutpattirambikaa paada samshrayaa,

Mahaajjwaalaa Mahaa Murtih Sumurtih Sarva kaama dhruk/

Suprabhaa Sustanaa Gauri Dharma Kaamaartha Mokshadaa/

Bhrumadhya nilayaa Purvaa Puraana Purushaaranih,

Maha Vibhutidaa Madhyaa Saroja nayano samaa/

Ashtaadasha Bhujaanaadyaa Nilotpaladala Prabhaa,

Sarva Shaktyaasanaarudhaa Dharmaadharma Vivarjitaa/

Vairaagya Jnaana Nirataa Niraalokaa Nirindriyaa,

Vichitra Gahanaadhaaraa Shaswatasthaana Vaasini/

Sthaaneshwari Niraanandaa Trishula vara dhaarini,

Asesha Devataa Murtidevataa Varadevataa,

Ganaambikaa Gireh Putri Nishumbha vinipaatini/

Avarnaa Varna ahitaa Nivarnaa Beeja sambhavaa,

Anantavarnaarnanya -stathaa Shankari Shanta Maanasa/

Agotraa Gomati Goptri Guhyarupaa Gunottaraa,

Gouh Geeh Gavyapriyaa Gouni Ganeshwara Namaskrutaa/

Satyamaatraa Satya Sandhaa Trisandhyaa Sandhivarjitaa,

Sarva Vaadaashrayaa Sankhyaa Saankhya Yoga Samudbhavaa/

Asankhyeya prameyaakhyaa Shunyaa Shuddha Kulodbhava,

Bindu naada samutpattih Shambhu vaamaa Shashiprabhaa/

Visangaa Bhedarahitaa Manojnaa Madhusudani,

Mahaa Shrih Samutpattistamah Paarey Pratishthitaa/

Tritatwa maataa Trividhaa Sushuksma padasamshrayaa,

Shantyatitaa Malaatitaa Nirvikaaraa Niraashrayaa/

Shivaakhyaa Chitta Nilayaa Shiva Jnaana Swarupini,

Daitya Daanava  Nirmaatri Kaashyapi Kaalkalpikaa/

Shaastrayonih Kriyaamurthischaturvarga Pradarashikaa,

Naaraayani Narodbhutih Kaumudi Linga dhaarini/

Kaamuki Lalithaa Bhaavaa Paraapara Vibhutidaa,

araanta jaata mahimaa Badavaa Vaama Lochanaa/

Subhadraa Devaki Sitaa Veda Vedaanga paaragaa,

Manaswini Manyumaataa Mahaa Manyu Samudbhavaa/

Amrityuramritaa Swaahaa Puruhutaa Purushtutaa,

Ashocchyaa Bhinna Vishyaa Hiranyarajatapriyaa/

Hiranyaa Raajati Haimi Hemaabharana bhushitaa,

Vibhraajamaanaa Durjayaa Jyotishtoma phalapradaa/

Maha Nidraa Samudbhudabhutiranidraa Satya Devataa,

Deerghaa Kakudyuni Hridyaa Shaantidaa Shaantivardhini/

Lakshmyaadi Shaktijanani Shakti Chakra pravartikaa,

Trishakti Janani Janyaa Shadmuparivarjitaa/

Sudhaamaa Karmakarani Yugaananta Dahanaatmikaa,

Samkarshini Jagaddhaatri Kaamayonih Kiritini/

Aindri Trailokya Namitaa Vaishnavi Parameshwarih,

Pradyumna Dayitaa Daantaa Yugma drishtistrilochanaa/

Madotkataa Hamsagatih Prachandaa Chandi Vikramaa,

Vrishaa Veshaa Viyanmaataa Vindhya Parvata Vaashini/

Himavan Meru Nilaya Kailaasa Giri Vaasini,

Chaanura hantru tanayaa Nitigjnaaa Kaama Rupini/

Veda Vidyaa Vratasnaataa Dharma Sheelanilaashanaa,

Vira -bhadra Priyaa Veeraa Mahaa Kaala Samudbhavaa/

Vidyaadhara Priyaa Siddhaa Vidyaadhara  Niraakritih,

Adyaayani Haranti cha Paavani Poshani Khilaa/

Maatrukaa Manodbhutaa Vaarijaa Vaahana Priya,

Kareeshini Sudhaavaani Veenaa Vaasana Tatparaa/

Sevitaa Sevika Cinivaali Gurut –mati,

Arundhati Hiranyaakshi Mrigaangaa Maana Daayavi/

Vasudpradaa Vasumati Vasordhaara Vasundharaa,

Dhaaraa dhaara Varaarohaa Varaavara Sahasradaa/

Shriphalaa Shrimati Shreeshaa Shrinivaasaa Shivapriyaa,

Shridhara Shrikari Kalyaa Shridhaaraardha Sharirini/

Ananta Drushti rakshudraa Dhaatrisha Dhanadapriya,

Nihantri Daityanandhaanaam Simhikaa Simhavaahanaa/

Sushenaa Chandranilayaa Sukeertiscchinna Samshayaa,

Rasagjnaa Rasadaa Raamaa Lelihaanaamrita-strava/

Nityoditaa Swayamjyotirutsukaa Mritajeevani,

Vajradandaa Vajra jihvaa Vaidehi Vajra Vigrahaa/

Mangalyaa Mangalaa Maalaa Malinaa Malahaarini,

Gaandharvi Gaarudi Chaandri Kambalaashwitara Priyaa/

Soudaamini Janaanandaa Bhrukuti Kutilaananaa,

Karnikaarakaraa Kakshyaa Kamsa praanaapahaarini/

Yugandharaa Yugaavartaa Trisandhyaa Harshavardhini,

Pratyakshadevataa Divyaa Divyagandhaa Divaaparaa/

Shakraasanagataa Shaakri Saadwi Naari Shavaashanaa,

Ishtaa Visishtaa Shishteshtaa Shishtaashishta prapujitaa/

Shatarupaa Shataavartaa Vinataa Surabhih Suraa,

Surendramaataa Sudyumna Sushumnaa Suryasamshitaa/

Samikshya Satpratishtha cha Nivritti Jnaana Paaragaa,

Dharma Shastraartha Kushalaa Dharmajnaa Dharma Vaahana/

Dharmaadhaavinirmaatri Dhaarmikaanaam Shivaprada,

Dharmashaktirdharmamayi Vidharmaa Vishwadharmini/

Dharmaantaraa Dharmnamedhaa Dharmapurvaa Dhanaavahaa,

Dharmopadeshti Dharmaatmaa Dharmagamyaa Dharaadharaa/

Kaapaali Shaakalaa Murtih Kalaa Kalita Vigrahaa,

Sarvashakti Vinirmuktaa Sarva Shaktaashrayaashrayaa/

Sarvaa Sarveshwari Sukshmaa Susukshmaa Jnaanarupini,

Pradhaana Purushesheshaa Mahaa Devaika Sameekshini,

Sadaa Shivaa Viyanmurtir Vishwamurtiramurtikaa/

(Devi Bhagavati! You are Shiva, Uma, Paraa Shakti, Ananta, Nishkala, Amala, Shantaa, Maheswari, Nitya, Shashvati, Paramaakshara, Achintya, Kevala, Anantyaa, Shivatmika, Paramatmika, Anaadi, Avyaya, Shuddha, Devatmika, Sarvaga, Achala, Eka, Vividha Rupa, Mayaatita, Sunirmala, Maha Maheshwari, Satya, Maha Devi, Niranjana, Kaashthaa, Sarva Hridyayastha, Chetanaa Shakti Rupa, Atilaalasa or of Extreme Desire; Nanda, Sarvatmika, Vidya, Jyoti Rupa, Amritaakshara, Shanti, Pratishtha, Nivrutti, Amrita Prada, Vyoma Murti, Vyomalaya, Vyomaadhaara, Achuyta, Amara, Anadi nidhana, Amogha, Kaaranaatmika, Kala, Akala, Kratu, Pradhamaja, Amrita naabhi, Atma Samshraya, Praneshwarapriya, Mataa, Maha Mahisha Ghaatini, Praaneshwari, Praana rupa, Pradhaana Purusheswari, Sarva Shakti Kalaakaara, Jyotsna, Akasha Rupa, Mahimaspada, Sarva Kaarya niyantri, Sarva Bhuteshwari, Anaadi, Avyataguha, Mahananda, Sanatani, Akashayoni, Yogastha, Maha Yogeshwareshwari, Maha Maya, Sudhushpura, Mula Prakriti, Ishwari, Samsaarayoni, Sakala, Sarva Shakti Samudbhava, Samsaara Paaraa, Durvaara, Durnireeksha, Duraasadaa or difficult to Realise; Praana Shakti, Praana Vidya, Yogini, Paramaa, Kalaa, Maha Vibhuti, Durdharsha, Mula Prakriti Sambhava, Anaadyananta Vibhava, Paraartha, Purusharaini Purusha or  Purusha performing Agni-Manthana; Saraga Sthitiryanta kaarini, Sudurvaacchaa, Duratyaya, Shabdayoni, Shabdamayi, Naadaakhyaa, Naada Vigraha, Pradhaana Purushaateeta, Pradhaana Purushatmika, Puraani, Chinmayi, Adi Swarupa Purusha, Purusha Rupini, Bhutaantaraatma, Kutasthaa, Maha Purusha Sanjnita, Janma Mrityu Jaraateeta, Sarva Shakti Samanvita, Vyaapini, Anivaancchinna, Pradhaananu Praveshini, Kshetrajna Shakti, Avyakta Lakshana, Mala Varjita, Anaadi Mayaa sambhinna or Anadi Maya Rupa; Tritatwa, Prakriti, Guha, Maha Mayaa Samutpanna, Taamasi, Pourushi, Dhruva, Vyaktaavyaktaatmika, Krishna, Raktaa, Shukla, Prasutika, Akaarya, Karyajanai, Nityaprasava dharmini, Sargapralaya nirmukta, Srishthisthityanta dharmini, Brahma garbha, Chaturvishaa or the Final of the Twenty Four Tatwaas; Padmanaabha, Achyutaatmika, Vaidyuti, Shaswati, Yoni or Mula Kaarini; Jagan Maata, Ishwarapriya, Sarvaadhaara, Maha Rupa, Sarvaishwarya samanvitaa, Vishwa Rupa, Maha Garbha, Visweshocchaanuvartini, Maheeyasi, Brahma Yoni, Maha Lakshmi Samud -bhava, Maha Vimaana Madhyasta, Maha Nidra, Atmahetuka, Sarva Saadhaarani, Sukshma, Avidya, Paramaarthika, Anantarupa, Anantasthaa, Devi, Purusha Mohini, Anekaaraara samsthaanaa, Kaala traya vivarjita, Brahma Jnaanaa, Hara Murti, Brahma Vishnu Shivatmika, Brahmoshivavishnujanani, Brahmaakhya, Brahma samshraya, Vyaktaa, Prathamaja, Braahmi, Mahati, Jnaana rupini, Vairaagyai-shwarya dharmaatmika, Brahma Murti, Hridiyastah, Apamyoni, Swayambhuti, Maanasi, Tatwa sambhava, Ishwarini, Sharvaani, Shankaraarthasharirini, Bhavani, Rudraani, Maha Lakshmi, Ambika, Maheshwara samutpanna, Bhaktimukti phalaprada, Sarveshwari, Sarva vandya, Nityamudita maanasa, Bhahmopendranamita, Shankarecchaanuvartini, Ishwaraardhasanagata, Maheshwara pativrata, Sakrudvibhavita, Sarva, Samudraparisoshini, Parvati, Himavatputri, Paramaananda daayini, Gunaadhyaa, Yogajaa, Yogya, Jnaana Murti, Vikaasini, Savitri, Kamala, Lakshmi, Shree, Vishnuhridaya sthita, Saroja nilaya, Mudra, Yoga Nidra, Asuraardini, Sarasvati, Sarva Vidya, Jagajjeshtha, Sumangala, Vagdevi, Varada, Vaachaya, Kirti, Sarvaartha saadhika, Yogishwari, Brahma Vidya, Maha Vidya, Sushobhana, Guhya Vidya, Atma Vidya, Dharma Vidya, Atmabhavita, Swaha, Shivambhara, Siddhi, Swadhaa, Medha, Dhruti, Shruti, Niti, Suniti, Sukruti, Madhavi, Nara vaahini, Aja, Vibhavari, Sowmya, Bhogini, Bhogadayini,Shobha, Vashamkari, Chanchala, Malini, Parameshthini, Trailokya Sundari, Ramya, Sundari, Kaamachaarini, Mahanubhava, Satwasttha, Maha Mahisha Mardini, Padmamaalaa, Paapahara, Vichitra, Mukutaanana, Kanta, Chitraambaradhara, Divyaabharana bhushita, Hamsaakhya, Vyomanilaya, Jagatsrishthi vivardhini, Niryantra, Yantra vaahastha, Nandini, Bhadrakalika, Adithya varna, Kaumari, Mayuravaravaahini, Vrishasanagata, Gauri, Mahakaali, Suraarchita, Aditi, Niyata, Roudri, Padmagarbha, Vivaahana, Virupaakshi, Lolihana, Mahapura nivaasini, Mahaphala, Anavadyangi, Kamarupa, Vichitraratnamakuta, Pranataarthi prabhanjani, Koushiki, Karshani, Raatri, Tridashaarti vinaashini, Bahurupa, Surupa, Virupa, Rupavarjita, Bhaktaarthi shamani, Bhavya, Bhavabhaava vinaashini, Nirguna, Nityavibhava, Nissaraa, Nirupatrapa, Yashaswini, Saamagiti, Bhavaanga nilayaalaya, Diksha, Vidydhari, Deepta, Mahendravinipatini, Sarvaatishayani, Vidya, Sarva Siddha pradaayini, Sarveshwara priya, Taarkshya, Samudraantara vaasini, Akalanka, Niraadhaara, Nityasiddhaa, Niraamaya, Kamadhenu, Vrishadgarbha, Dheemati, Mohanaashini, Nissankalpa, Niraatanka, Devadevi, Manonmani, Maha Bhagavati, Durha, Vaasudeva samudbhava, Mahendropendra bhagini, Bhakti gamya, Paraavara, Jnaanajneya, Jaraatita, Vedanta vishya, Gati, Dakshina, Dahana, Daahyaa, Sarva bhuta namaskruta, Yogamaayaa, Vibhaavajna, Maha Maya, Maheeyasi, Sandhyaa, Sarvasamudbhuti, Vrikshaavriksha-shrayaanati, Beejankura samudbhuti, Maha Shakti, Mahamati, Khyaati, Pragjna, Chiti, Samvita, Maha Bhogindrashaayini, Vikruti, Shankari, Shastri, Gana gandharvasevita, Vaishwaanari, Mahaashaala, Devasena, Grihapriya, Maharaatri, Shivaananda, Shachi, Duhswapna naashini, Ijyaa, Pujya, Jagaddhaatri, Durvijneya, Swarupini, Guhaambika, Gunotpatti, Mahaapetha, Marutsuta, Havya vaahanaantagaadi, Havyavaaha samudbhava, Jagadyoni, Jaganmaata, Janmamritujaraatiga, Buddhimaataa, Buddhimati, Purushaantara vaasini, Taraswini, Samaadhistha, Trinetra, Divisamstita, Sarvendriyamanomaata, Sarva bhuta hridisthita, Samsaara taarini, Vidya, Brahmavaadi manolaya, Brahmaani, Brihati, Braahmi, Brahmabhuta, Bhavaarani, Hiranmayi, Mahaa ratri, Samsaara parivbartika, Sumaalini, Surupa, Bhavini, Taarini, Prabha, Unmeelani, Sarvasaha, Sarvapratyaya saakshini, Susowmya, Chandra vadana, Tandavaasakta maanasa, Satva shuddhikari, Shuddhi, Mala- traya vinashini, Jagatpriya, Trimurti, Amritaashraya, Naraashraya, Niraahaara, Nirarankushanod -bhava, Chandrahasta, Vichitraangi, Stragvini, Padmadhaarini, Paraavaravidhaanajna, Maha Purusha Purvaja, Vidyeshwarapriya, Vidya, Vidyujjihva, Jitashrama, Vidyaamayi, Sahasraakshi, Sahasra vadanaatmaja, Sahasra rashmi, Satvastha, Maheshwara padaashraya, Maanya, Mahadeva Manorama, Vyoma Lakshmi, Simharatha, Chekitaana, Amitaprabha, Veereshwari, Vimaanastha, Vishoka,Shoka naashini, Anaahata, Kundalini, Nalini, Padmavaasini, Sadaanandaa, Sadaakeerti, Sarva bhutaashraya -sthita, Vaagdevata, Brahmakalaa, Kalaatita, Kalaarani, Brahmashri, Brahma hridaya, Brahmavishnu-Shivapriya, Vyomashakti, Kriya Shakti, Jnaana Shakti, Paraagati, Kshobhika, Bandhika, Bhedya, Bhedaabheda vivarjita, Abhinna, Abhinna samsthaana, Vamshini, Vamsha haarini, Guhya Shakti, Gunaatita, Sarvada, Sarvato mukhi, Bhagini, Bhagavatpatni, Sakala, Kaala kaarini, Sarvavit, Sarvatobhadra, Guhyaatita, Guhaarani, Prakriya, Yoga maata, Ganga, Vishveshwareshwari, Kapila, Kaapila, Kanta, Kanakaabha,  Kalaantara, Punya, Pushkarini, Bhokti, Purandara purassara, Poshani, Paramaishwarya bhutida, Bhuti bhushana, Panchabrahma samutpatti, Paramaarthaartha vigraha, Dharmodaya, Bhanumati, Yogijneya, Manohara, Manojava, Manoraksha, Taapasi, Veda Rupini,  Veda Shakti, Vedamata, Veda vidyaa prakaashini, Yogeshwareshwari, Maata, Maha Shakti, Manomayi, Vishwaavastha, Viyanmurti, Vidyunmaala, Vihaayasi, Kinkari, Surabhi, Vandya, Nandini, Nandi vallabha, Bharati, Paramaananda, Paraapara vibhedika, Sarva praharanotpeta, Kaamya, Kameshwareshwari, Achintya, Achintya vibhava, Hrillekha, Kanakaprabha, Kushmaandi, Dhana ratnaadhya, Sugandha, Gandha dayini, Trivikrama padodbhuta, Dhanushpaani, Shivodaya, Sudurlabha, Dhanaadhyaksha, Dhanya, Pingala lochana, Shanti, Prabhavati, Deepi, Pankajaayata lochana, Aadyaa, Hridkamalodbhuta, Gavaam Maataa, Rana priya, Satkriya, Girija, Shudda, Nitya pushta, Nirantara, Durga, Katyayani, Chandi, Charchika, Shanta vigraha, Hiranyavarna, Rajani, Jagadyantra pravartika, Mandaaradri nivaasa, Sharada, Swarnamalini, Ratnamala, Ratnagarbha, Prithvi, Vishwapramaathini, Padmaanana, Padmanibha, Nitya tushta, Amritodbhava, Dhunvati, Duhprakamya, Surya Mataa, Drushadwati, Mahendra bhagini, Maanya, Varenya, Varadarpita, Kalyani, Kamala, Rama, Panchabhuta, Varaprada, Vaachyaa, Vareshwari, Vandya, Durjaya, Duratikrama, Kaalaraatri, Mahavega, Virabhadra priya, Hitaa, Bhadrakaali, Jaganmaata, Bhakta Kalyana dayini, Karaala, Pingalaakaara, Namabheda, Amahamada, Yashashwini, Yashoda, Shadhwa parivartika, Shankini, Padmini, Saankhya, Sankhya yoga parvartika, Chaitra, Samvatsararudha, Jagat sampuranindrija, Shumbhaari, Khechari, Swasthaa, Kambugriva, Kalipriya, Khagadhwaja, Khagaarudha, Paraadharya, Paramalini, Aaishvarya vartma nilaya, Virakta, Garudaasana, Jayanti, Hridguha, Ramya, Gahwareshtha, Ganaagrani, Sankalpasiddha, Saamyasthaa, Sarva Vijaana dayini, Kalikalmasha hantri, Guhyopanishat, Uttama, Nishta, Drishti, Smriti, Vyaapti, Pushti, Tushti, Krayavati, Vishvaamareshwareshaana, Bhukti, Mukti, Shiva, Amrita, Lohita, Sarpamaala, Bhishani, Vanamalini, Anbanta shayana, Asnanya, Naranaaraayanodbhava, Nrisimhi, Daitya Mathani, Shanka chakragadaadhara, ankarshana sdamutpatti, Ambikaapada samshraya, Maha jwaala, Maha murti, Sumurti, Sarva kaama dhruk, Suprabha, Sustana, Gauri, Dharmakaamaartha mokshadaa, Bhrumadhya nilaya, Purva, Purana purushaarani, Mahavibhutida, Madhyaa, Sarojanayana, Samaa, Ashtaadasha bhuja, Anaadya, Nilotpala dala prabha, Sarva Shaktyaasanaarudha, Dharmaadharma vivarjita, Vairagya jnaana nirata, Niraaloka, Nireendriya, Vichitra gahanaadhaara, Shaswata sthaana vaasini, Staaneshwari, Nirananda, Trishula vara dhaarini, Asesha Devataa Murti, Ddevata, Varadevata, Ganaabika, Giriputri, Nishumbha vinipaatini, Avarna, Varna rahita, Niravaana, Beeja sambhava, Anantavarna, Anantastha, Shankari, Shaanta Maanasa, Agotra, Gomati, Goptri, Guhyarupa, Gunottara, Gou, Geeh, Gavyapriya, Gouni, Ganeshwara namaskrutya, Satyamaatra, Satya sandha, Trisandhya, Sandhivarjita, Sarvadaashraya, Sankhya, Sankhyaayoga samudbhava, Asankhyeya, Aprameyaakhya, Shunya, Shudda kulodbhava, Bindunaada samutpatti, Shambhuvaama, Shashiprabha, Visanga, Bheda rahita, Manoja, Madhusudani, Mahashri, Shri samutpatti, Tamah paare pratishthita, Tritatwa maata, Trividha, Susukshma pada samshraya, Shaantaatita, Malaatita, Nirvikara, Niraashraya, Shivaakhya, Chitta nilaya, Shinajnaana Swarupini, Daitya daanava nirmaatri, Kashyapi, Kaalakalpika, Shastrayoni, Kriyamurti, Chaturvarga pradarshika, Narayani, Narodbhuti, Kaumudi, Lingadharini, Kaamuki, Lalitha, Bhava, Paraabhava bhutida, Parantajata Mahima, Badava, Vamalochana, Subhadra, Devaki, Sita, Vedavedaanga paaraga, Manaswini, Manyumaata, Maha Manyu Samudbhava, Amrutya, Amrita,                         

The above ‘Sahasra Naamaas’ of Bhagavati rendered by Himavan pleased Devi and she gave him ‘Upadesha’and an ever grateful Himavan assumed the role of her father and performed the Immortal Shiva Parvati wedding for ‘Loka Kalyaana’. The Phala Shruti of the above Devi Sahasra Naamaas was stated as follows:

Ya imam pathateydhyaayam Devyaa Maahaatma kirtanam,

Shivasya sannidhou Bhaktyaa Shuchitad bhaava bhaavitah/

Sarva paapa vinirmukto Divya yoga samanvitah,

Ullanghya rahmano Lokam Devyaah Sthaanamavaapnuyaat/

Pratyekam chatha Naamnaani Juhuyaat Sananatrayam,

Putanaadikrutairdoshair Graha doshaischa muchyatey/

Sampujya Paarshwatah Shambhum Trinetram Bhakti samyutah,

Labhatey Mahatim Lakshmim Maha Deva Prasaadatah/

Tasmaat Sarva prayatnena Japtavyam hi Dwijaatibhih,

Sarva Paapaaanodaartham Devyaa naam Sahasrakam/

( Whosoever recites always with Cleanliness and Sincerity the above Commendation of Deva Bhagavati in the presence of Maha Deva would be steered clear of his or her sins and irregularities of  on-going life and attains Devi Loka even beyond Brahma Loka; such persons would definitely avoid Arishtaas or impact of Evil effects; all the possible drawbacks and obstacles of  Grahaas /Planets would be overcome and by the Grace of Shankara, Devi Lakshmi would bestow the devotee ample prosperity and longevity)

7    Varaha Deva rescues Bhu Devi from Rasatala

At the time of Pralaya or Total Annihilation, there was darkness all around and  life was submerged in water when Vishnu rested in Yoga Maya:

Ekaarnavey tadaa Tasmin nashtey Sthaavarajangamey,

Tadaa Samabhavad Brahmaa Sahasraakshah Sahasrapaat/

Sahasra Sirshaa Purusho Rukmavarna stwaateendriyah,                                                                                                                                                                 

Brahma Naraayanaakhyaastu Sushvaapa salilo tadaa/

Apo Naaraa iti proktaa naamnaa purvamitih Srutih,

Ananam tasya taa yasmaat tena Narayanah smritah/

(As there was nothing else except water everywhere and the whole Creation of Moveables and Immovables got submerged in water, then Paramatma Purusha with thousands of eyes, feet and heads surfaced in golden colour lying on an unending water sheet; indeed he was Narayana as described in Vedas as ‘Aap’or ‘Naara’ or water (Naara+Ayana or resting on water). While being playful with water Narayana assumed the Swarupa of a Varaha or Boar, lifted up Bhumi (Earth) from Rasatala by the sheer might of his ‘Damshtras’( protruded teeth/ tusk) and on visioning this unique feat as accomplished by Bhagavan,  Siddhas and Brahmarshis commended and Narayana as follows:

Namastey Deva Devaaya Brahmaney Parameshtiney,

Purushaaya Puraanaaya Shaswataaya Jayaaya cha/

Namah Swayambhuvey tubhyam Srashtey Sarvaartha Vediney,

Namo Hiranyagarbhaaya Vedhasey Paramaatmaney/

Namastey Vaasudevaaya Vishnavey Vishwayonaye,

Naraayanaaya Devaaya Devaanaam Hitakaariney/

Namostu tey Chaturvaktra Shaaranga chakraasi dhaariney,

Sarva Bhutaatma Bhutaaya kutasthaaya namonamah/

Namo Veda rahasyaaya namastey Vedayonaye,

Namo buddhaaya Shuddhaaya namastey Jnaana rupiney/

Namostwaananda rupaaya Saakshiney Jagataam Namah,

Anantaayaaprameyaaya Karyaaya Kaaranaayacha/

Namastey Pancha bhutaaya Pancha Bhutaatmaney Namah/ 

Namostu tey Varaahaaha Namastey Matsya rupiney,

Namo Yogaadhigamyaaya Namah Sankarshanaaya tey/

Namastrimurtaye tubhyam Tridhaamney Divya tejasey,

Namah Siddhaaya pujyaaya Gunatraya vibhaaviney/

Namostwaadityavarnaaya Namastey Padmayonaye,

Namomrutaaya Murtaayaa Maadhavaaya Namo namah/

Twayaiva Srashtamakhilam Ywayyeva Layameshyati,

Paalayaitajjagat sarvam jnaataa twam sharanam gatih/

Ityevam sa Bhagavan Vishnuh Sanakaadyarabhishthitah,

Prasaadamakaro teshaam Varaahavapureeshwarah/


(Salutations  to you  Deva Deva, Brahma, Parameshthi, Purusha, Purana the most Ancient, Shaswata the Everlasting, Swayambhu or Materialised on His own;  Srashta or the Creator; Sarvaartha Vedi or He who knows everything; Hiranyagarbha or the Golden Bellied; and Vedha or Paramatma; You are the Origin for the Creation of the Universe; the Great Comfort Point of Devas; Narayana; Vishnu; the Holder of Sharanga-Chakraa-Sword named Nandaka; Chatirmukha; Atma Rupa; Kutastha or the Seat of Spiritual Eye or the  Unchanging Spirit’- litearally meaning  standing on the Top; Vedarahasya Swarupa; Veda’s Originator; Shuddha-Buddha Swarupa; Jnaana Rupa; Ananda Swarupa; the Unique Witness of the World; Ananta or the Endless; Aprameya or the Incomprehensible; Karya-Karana Rupa or the Act and the Reason for the Act; Pancha Bhuta or the Composite Form of the Five Elements; Mula Prakriti or the Basic Root of Prakriti or Maaya or the Creation; Varaha Deva; Matsya Rupa; Visionable by the Yoga route; Sankarshana; You are the Teja Rupa of Triguna- Tri Murti-Tridhaama or three abodes; Aditya Samaana Varna; Murthaamurta Swarupa or of a Form or Non Form; The Last Shelter Point or Sanctuary and Maadhava! You Create-Protect and Terminate the World. You are indeed the shield and safeguard! ) As Narayana expanded his Body as Kurma, Bhu Devi rested on the Kurma Swarupa and Brahma Srishti commenced all over again


 




Om Tat Sat

(Continued)



(My humble salutations to  the lotus feet of Sri Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness to  Brahmasree Sreeman V D N Rao ji  for the collection)

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