The Essence of Puranas – Devi Bhagavata  Purana

External and Internal Ways of Worship
In the context of performing worship to Devi Bhagavti, two principal approaches were mentioned, the external and internal.The former kind is two fold again ie. Vedik and Tantrik. The Dharmik route is as per Vedic precepts and meditating Devi Bhagavati with ‘Karma’ or Sacrifice with  ‘Jnana’( Knowledge) and ‘Bhakti’ or devotion. Maha Deva Himself created Tamasic Sastras like Vama, Kapalik, Koulak, Bhairava and so on.
He also created five ‘Agamas’ viz. Shaiva, Vaishnava, Saurava, Sattva and Ganapathiya. The ‘Varnashrama’ method is followed according to the precribed principles and worship Maha Devi acordingly. Another route in external worship way, is to follow the routine of waking up in the early hours of pre-dawn, pray to Maha Devi in the form of  Kundalini Fire situated at Mooladhara travelling upto Sushumana Nadi, after morning ablutions and ‘Sandhyavandana’ as also ‘Agni Homa’, settle down after ‘Asana’, ‘Sankalp’, ‘Bhutha Sudhhi’ ( purification of body elements through respiratory control) and perform ‘Matrika Nyasa’. The ‘Nyasa’ is to be executed by arranging the seed Mantra of Hrilleka- ‘HRIM’ by arranging the word ‘Ha’ in ‘Mooladhara’, ‘Ra’ in the heart, ‘I’ in the middle of the eyebrows and finally the full word ‘Hrim’ at the top of the head. The ‘Nyasas’ over, one should set up the four principles of Dharma ( Virtue), ‘Jnana’ ( wisdom), ‘Vairagyam’ ( detachment) and ‘Vaibhogam’ ( Prosperity) in the four directions of East, South, West and North and retain the image  in the Centre of  Maha Devi as seated on ‘Pancha Prethas’ viz. Brhama, Vishnu, Rudra, Sadasiva and Maheswara underneath. Maha Devi’s seat is over and above the ‘Pancha Bhutas’( Five Elements viz. Earth, Water, Effulgence, Air and Sky) and ‘Pancha Avasthas’ or Five States of Existence , viz. ‘Jagriti’ ( awakenness), ‘Swapna’ (Dreaming), ‘Sushupti’ ( Deep Sleep), ‘Turiya’ ( Happiness), ‘Ateetha rupa’
 ( the status of Bliss). One should meditate with concentration by way of ‘Japam’ (recitation of Devi’s names),‘Argham’ Offer water with ; sprinkling water with ‘Astra Mantram Phut’ for purifying the worship material as also the self, execute ‘prana prathishtha’( instal Life), ‘Avahana’( Invocation), ‘Arghyam’( Offering Water), ‘Deepam’ ( lighting of oil-soaked cottom wicks), Pushpam
( offering flowers), ‘Naivedam’ ( offering elaborate eats) and various  other Services  to Maha Devi especially ‘Kshamarpana’, finally distribution of ‘Prasad’.
Having described the worship methodologies of Worship, Devi blessed Himavata with Her  ‘Avatar’ as Parvati to be born to him and be married to Lord Shankara and the Holy Couple would beget Lord Subrahmanya or ‘Shadanana’ who was destined by Devi to exterminate the most ferocious demon of the times and re-establish ‘Dharma’ once again.
Brief description of Oceans, Dvipas, Mountains and Rivers
King Priyavrata, the eldest son of Svayambhu Manu, who ruled the entire Earth for eleven Arbuda years ( one Arbuda has ten million years) measured the length and breadth of Earth by his highly luminous chariot. He woke up early mornings, and  he found that one side of his bed was bright with sunshine and the other was dark. He drove by his chariot and perform ‘pradakshina’ (circumabulation) the Earth seven times by his mystical powers and ensured that his chariot’s course was lit up as the day.
Also, there were Seven Oceans  viz. Ksaroda( Salt water), Ikshuraba ( Sugar cane juice), Sura ( Wine), Ghitoda ( Ghee), Kshiroda ( Milk), Dadhi Mandala ( Curd) and Jalodhi ( Water) and the gaps of Land formed between the Oceans were Seven ‘Dvipas’ (Islands)  viz. Jambu Dvipa, Plaksha Dvipa, Salmali Dvipa, Kusa Dvipa, Krouncha Dvipa, Saka Dvipa, and Pushkara Dvipa. Jambu Dvipa is like a lotus and has a lakh yojanas of area ( one Yojana has an esimated eight miles or 13 km) containing nine Varshas in north and south of the Dvipa and has eight lofty mountains being the dividers of the Varshas and the center of the Varshas is called Ilavarta and famous Sumeru mountain is at the center of Ilavarta. This mountain is as high as one lakh yojanas with its top has an area of thirty yojanas, which was stated to be the place for most revered Sages performing meditation. On the north of Jambu Dvipa are the mountains of Nilagiri, Svetha Giri and Rsringavayu. On the South of Ilavarsha are the three mountain ranges of Nishadha, Hemakuta and Himalayas as these formed the borders of Kimpurushas and Bharat Varsha. On the West of Ilavrata are the Malyavan mountains and to the East are Gandhamadana and Nila. In two other Varshas of Jambu Dvipa viz. Ketumala and Bhadrasva are the mountains of Mandara, Suparvsvak and Kumuda. Atop Mandara are the heavenly trees of mangoes of divinely taste and thereunder is River Arunodaya on the banks of which Devas and Sages make group prayers to Devi Aruna for prosperity, health and happiness. On the east of Meru are two mountains Jathara and Hemakuta, on the West are Pavamana and Pariyatra; to the South of Meru are Kailasa and Karavira; North Sringagiri and Makaragiri; on top of Sumeru are nine Cities viz. Manovati, Amaravati, Tejovati, Samyamani, Krishnagana, Shraddhavati, Gandharvati, Mahodaya, and Yasovati besides Brahmapuri, the Abode of Brahma; of these, Indra stays at Amaravati, Fire God at Tejovati and the rest are the homes of Lokpalakas. Devi Ganga (Ganges)  originating from Vishnu pada ( His feet) passes through Dhruva Mandala, Chandra loka, Brahma loka from where gets divided into four channels (‘Dharas’) viz. Sita, Alaknanda, Bhadra and Chaturbhadra; one channel goes around Sumeru, then to Gandhamadan range, Bhadresvara and finally into Salt Ocean in East; another channel falls from Malyvan range to Ketumaheswara and submerges in Western Ocean; yet another channel of Ganges transformed as Alaknanda flows from Brahmaloka to Girikuta mountain and forests to Hemakunta in Bharat Varsha and joins the Southern Ocean and finally the Triloka Pavani Ganga named Bhadra falling from Sringavan mountain flows through the Northern Kuru Region. Many other rivers flow through the ‘Karma Bhumi’ and integrate the culture of Truthfulness and Virtue. ‘Adi Purusha’ and various Devas worship Devi Bhagavati at various Varshas (TimeDistance Capsules) like Ketumala Varsha and Nava Varsha.  In Ilavrita Varsha, Deva Rudra born out of Brahma’s eyebrows, resides only along with women and any male entering the region would automatically get converted as a female; this is the exclusive place of Rudra’s worship to Maha Bhagavati. Similarly in Harivarsha,  worship is targetted to Lord Narasimha when Lakshmi prays to Him by saying Om Hram Hrim Hrum, Namo Bhagavate Hrishikesaya. In Hiranmaya Varsha, Kurma Svarupa ( Tortoise), Lord of Yoga is worshipped by Aryama, the Ruler of Pitris who meditated as: Om Namo Bhagavatey Akuparaya. In Uttara Kuru Mandala, Lord Varaha ( The Gret Boar) is worshipped and Devi Prithivi praises the Lord  praying ‘Om Namo Mantra Tattva Lingaya Yajna kratave’. In Kimpurusha Varsha, the worship of Mahapurusha Rama is led by Lord Hanuman by saying Om Bhagavatey Uttama Slokaya, as endorsed by Devi Sita.
Bharata Varsha is of the most noteworthy and relevant region of contemporary interest.Among the most important mountains are: Malaya, Mangalaprastha, Mainaka, Chitrakuta, Risabha, Kutaka, Kolla, Sahya,Devagiri, Rishyamuka, Srisaila, Venkata, Mahendra, Varidhara, Vindhya, Suktiman, Riska, Pariyatra, Drona, Gobardhana, Raivataka, Kakubha, Nila, Gaurmukha, Indrakila, Kamagiri and so on. Rivers ( besides Ganga) are Tamraparni, Chandravasa, Kritimala, Vatodaka, Vaihyasi, Kaveri, Vena, Payasvini, Tungabhadra, Krishnaveni, Sarkara, Vartaka, Godavari, Bhiramati, Nirbindhya, Payosnika, Tapi, Reva, Surasa, Narmada, Sarasvati, Indus, Andha, Charmanvati, Sone, Rishikulya, Trisama, Vedasmriti, Mahanadi, Kausiki, Yamuna, Mandakini, Gomati, Sarayu, Saptavati, Susama, Chandrabhaga, Marudbhridha, Askini and Visva. Persons given birth to in Bharata Varsha are stated to be highly fortunate as they have excellent and maximum opportunities to enjoy the ‘Iham’ ( of the present birth) and ‘Param’ (Post-life celestial pleasures). They could certainly reap the advantage of the short but significant life time by enjoying all round happiness, fame and freedom, provided they follow the righteous path, devotion and sacirifice. At the same time a regulated Dharmic life would ensure heavenly bliss after their inevitable mortal termination. It is the controlled and moderate life style without excesses of anything except Virtue coupled with awareness of Super Energy and maximum investment of the time and opportunity are the hall marks of a life worth living till the end.
Besides Jambu Dvipa, there were som Upa Dvipas also around Bharata Varsha, viz. Lanka, Svarnaprastha, Chandrasukara, Avartana, Ramanaka, Mandoprakhya, Harina,  and Panchajaya.               
Beyond the Seven Dvipas aforementioned viz. Jambu Dvipa, Plaksha Dvipa, Salmali Dvipa, Kusa Dvipa, Krouncha Dvipa, Saka Dvipa and Pushkara Dvipa, is situated ‘Lokaloka’. This Land, between Loka and Aloka, is an open space of gold and there is no living being existing, as it would be converted into gold. The rays of Sun, Polar Star and Planets pass through the Lokaloka. Beyond the Lokaloka mountain is a radiant route passing through an oval shaped golden egg and the Sun born out of it, called Hiranyagarbha, helps demarcate the Sky, Heaven, Earth and so on.
Sun, Planets, Dhruva, Sisumara, Skies and Sub-Terrain
Meru mountain is in the North of the Dvipas and Varshas and hence when a person finds Sun rise, that direction is known as East since Meru exists to the left of the Sun. Existence of Sun ( Surya) is eternal but one feels that He sets or rises since what is Sunrise to one is Sunset for another in the exactly opposite direction. Within 15 ghatikas or six hours, Sun travels 22.70 million Yojanas (one Yojana is  8 miles or 13 km) which is the distance from Indrapuri to Yamapuri
Sun’s chariot travels at the speed of  14.2 million yojanas a Muhurtha ( There are 30 muhurtas in a day). The Chariot driven by Arunadeva has seven horses named after the ‘Chhandas’ viz. Gayatri, Usnih, Anushtubh, Jagati, Brihati, Trishtubh and Pankti and Aruna Deva sits facing the Sun God. On the Chariot sit sixty five thousand Valakhilya Rishis of thumb size chanting Veda Mantras, besides innumerable Sages, Apsaras, and Devatas. Sun’s chariot has 28 million miles long and 7 million miles wide. It takes two months for Sun to cover two constellations ( Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Capricon, Aquarius, and Pisces) of Zodiac covering each of the six seasons in a year, viz. Vasanta Ritu, Greeshma Ritu, Varsha Ritu, Sarad Ritu, Hemantha Ritu and Sisira Ritu. The path of Sun at the end of the first half of a year changes upwards called ‘Uttharayana’ and when Sun moves downwards is ‘Dakshinayana’. When Sun with Earth and Heaven takes a complete circuit of Zodiac, it then takes a full ‘Vatsara’. A Vatsara denotes the movement of Sun by three kinds of speed viz. Seeghra, Manda and Samanya or fast, slow and normal in five time frames viz. Samvatsara, Parivatsara, Idavatsara, Anuvatsara and Idvatasara. Moon ( Chandra) is situated one lakh yojanas higher than the Sun and is regulated by Sun’s movements and speed as also cooresponds to the Dark and Bright phases of ‘Krishna Paksha’ and ‘Sukla Paksha’ or the Dark and Bright movements of Sun. Moon is the Lord of Nights and is symbolic of medicinal plants, good health and fulfiller of desires during the Sukla Paksha of a month ending Pournami, human desires, ‘Sankalspas,’and good health corrsponding to Manonmaya and Annamaya; while ‘Sarvomaya’  provides happiness from Devas and nourishment to ‘Pitru Devatas’.‘Venus’ (Sukra) is two lakh yojanas  above Moon and traverses along with or ahead or sometimes behind Sun and is invariably beneficient to all including humans and denotes success, prosperity, good rains and health. Mercury or Bhudha, the son of Moon, is again situated two lakh yojanas above the planet of Venus. His velocity too assumes the three stages of Seeghra, Manda and Samanya. When this planet is away from Sun, there would be bad times of  natural calamities, like ‘Ativata’ ( huuricanes, sand cum hail storms etc), ‘Abhra pata’(meterioc falls from the skies) or ‘Akala’ ( drought). Mars or ‘Mangal’, the son of ‘Pridhvi’ or Earth is two lakh yojanas above Mercury and is generally considered as a manvolent Planet travelling three fortnights in each Rasi when its motion is not retrograde, creating tension, mischief and ill-health. Jupiter ( Guru) too is two lakh yojanas above Mars, who passes through each Rasi once a year and is beneficient
when his motion is not retograde. Saturn ( Sani) son of Sun again above two lakhs yojanas above Jupiter and is invarialbly a malefic planet, creating unrest, confusion, and miseries, taking  thirty months to pass through each Rasi. Some eleven lakh yojanas higher than Saturn is Sapta Rishi Mandala ( the Great Bear) who is kind and just to those to practise a virtuous living.
Dhruva Mandala ( The Pole Star) is thirteen lakh yojanas above the Sapta Rishi Mandala where Bhagavan Vishnu’s Holy Feet rest and is the permanent residence of Dhruva (the Illustrious son of King Uttanapada, who performed  unprecedented  Tapasya since he as a child was spurned by his step mother and also by the consent of his father and was guided by Narada Muni to please Narayana Himself and carved a prize position as a Pole Star on the skies far above the Sapta Rishi Mandala). Maha Vishnu Himself made the exclusive dispensation for Dhruva by making him the pivot of all the planets, Stars and innumerable luminary bodies as the Pole Star! It is believed that the ‘Zodiac’ or the Jyotish Chakra firmly holds on all the heavenly bodies and the central position of the axis is in the Dhruva Mandala. ‘Sisumara’, literally meaning the killer of a Child has the body of a dolphin held integrated by the Union of Prakriti Shakti and Purusha. The contents of the Sisumara Chakra or the dolphin like body includes the Pole Star at the tail, which was also witnessed at the tail position by Lord Brahma, being prayed by Indra, Agni and Dharma. The waist of the dolfin like body of Sisumara contains the Sapta Rishi Mandala. As the coil of the dolphin like body rests on the right side, the fourteen Uttarayana Nakshatras from Abhijit to Punarvasu are found on the left side and fourteen Dakshinayana Stars from Pushya to Uttarashadha on the right side. Sisumira’s back is the Holy Ganges named Ajaviti. Punarvasu and Pushya on the loins on either side. Ardra and Aslesha form the right and left feet; Abijit and Uttarashadda form the right and left nostrils; Sravana and Purvashaddha right and left eyes; Dhanishtha and Moola right and left ears; Magha and the remaining Dakshinayana stars form left side bones; Mrigasira and the rest the right side bones of shoulderes. Agasti forms the upper jaw and Yama the lower jaw, Mars the face, Saturn the organ of  generation; Brihaspati the shoulder humps; Sun the breast, Narayana the heart, Moon the mind, Aswini Kumars the nipples, Mercury the Pana and Apana airs; Rahu the neck; and Kuber all over the body. Thus the Sisumara is the composite body of Devas and Bhagavan Himself. One should meditate it in the morning, noon and evening.
Rahu Mandala is situated an Ayuta ( ten thousand) yojanas or eighty thousand miles under the Sun. Keeping the ancient enmity between Rahu on one hand and Sun and Moon on the other, periodical Solar and Lunar eclipses do take place as visible to human beings on the Skies as Rahu takes vengence since Sun and Moon complained to Maha Vishnu in the disguise of Mohini Devi at the time of distribution of ‘Amrit’ the everliving elixir, since Rahu a Danava swapped the Devas queue by deceipt and Vishnu administered His Sudarsana Discus to and cut Rahu’s head who was revived as he had already consumed the elixir and was made one of the Planets. Underneath the Rahu Mandala are the Lokas of Siddhas, Vidyadharas and Charamas admeasuring an Ayuta Yojanas.Yakshas, Rakshasas, Piscachas, Pretas and Bhutas reside on the Antariksha where fierce winds blow and clouds appear too. Thereunder is Earth  measuring hundred yojanas or 80,000 miles. Below the Earth , there are the sub terranian places, called the Bilva Svarga comprising seven Regions known as Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala, where Daityas, Danavas, and Snakes live in. Atala is known for physical lust as Bala the Danava Maya yawned thus emerging Pumschali ( unchaste women), Svairini or adultress and Kamini or woman of lust and these with the help of Hatakarasa ( love potion) enjoy eternal lust. Vitala is known for Hataka or gold jewellery and Sutala is the region of Bali the Danava King who conquered Indra and Devas but Vamana suppressed him and Bali created Bilva Swarga. Talatala is the land of magic powers. Mahatala is the land of fierce multi headed snakes like Kaliya and  Taksha and Rasatala is the region of Daityas, Danavas and Asuras, the progeny of Kadru and Patala is the place of Vasuki, the Chief of powerful and vengeful snakes and deep down underneath is Bhagavan  Anantha Deva Himself!

‘Naivedyas’ (Offerings) for worship of Devi Bhagavati
With a view to mitigate the sins being committed either knowingly or otherwise and the imminent eventuality of having to visit the hells for suitable punishments, the devoted persons  tend to perform worship to Devi Bhagavati as ‘Sva Dharma’. In this context, offerings to Devi are made at various worship times and the details of ‘Naivedyas’ as recommended by Nara Narayana Sages, (the sons of Dharma) to Narada for the benefit of posterity.
The ‘Naivedyas’ after the worship be given away to pious Brahmanas and the prescribed material and the resultant benefits are stated to be certain.During the ‘Sukla Paksha’ period or the first half of a month after full Moon, the worship on Pratipada or the first day be provided with rice and ghee as Naivedya for security from ongoing diseases. On Dvithiya day, the material of Naivedya be sugar for longevity. Let milk be the product on the Tritiya day for temporary  ailments. On the Chaturdhi day, the Naivedya might be a cake of flour for removal of obstacles. Plantains be offered on the Panchami day to improve  intelligence. Honey would be the product for Naivedya to Bhagavati on the Shasthi day for enhancing body beauty; rice and jaggery be offered on Saptami day for clipping mental sorrows. Coconut is offered to Devi on the Ashtami day for freedom from repentance. On the Shukla Navami day , naivedyam is offered as fried rice for contentment in life and happiness there after. ‘Til’ or sesame is offered on the Dasami day for warding off fear of death. On Ekadasi Maha Devi would be pleased with the offering of  ‘curd’ and well flattened and parched rice or grain be offered on Dwadasi day. Grains are offered as Naivedyam on the Trayodasi to seek blessings for progeny and on Chaturdasi blessings from Siva are bestowed by Devi for an offer of fried barley or such other grains. Finally, ‘Payasam’ (made of rice, milk and sugar) should be offered to Devi to uplift ancestors ( Pitrus) to higher regions on the full moon day or Pournami. Additionally, if daily homas are also performed, the items offered to Devi would destroy all evil forces. As a rule on Sunday, ‘Payasa’ Naivedyam is offered; Monday: Milk; Tuesday: Plantains; Wednesday: fresh butter; Thursday: Sugar candy (Gud); Friday:white sugar; and cowmilk butter on Saturday.
Worshipping under Madhuka Tree, the monthwise offerings on each Sukla Tritiya or third day after full Moon must be: In Chaitra month Madhuka Tree be worshipped and offered ‘Naivedya’ of Five kinds of Food; in Vaisakha it should be ‘Gud’or Jaggery, Jyeshtha: honey; Ashadha: White butter; Curd in Sravana; Sugar in Bhadrapada; Paysa in Poushya month; milk in Kartik; Pheni in Margasirsha; Dadhi Kurchika in Pausha; butter made of cow milk in Magha and Coconut in Phalguna month.During these twelve months, Devi Bhagavati likes to be addressed by these names viz. Mangala, Vaishnavi, Maya, Kalaratri, Duratyaya, Maha Maya, Matangi, Kali, Kamalavasini, Siva, Sahracharana, Sarva Mangala Rupini. Great emphasis is laid on worship under Madhuka Tree as not only a sure shield of ailments, family troubles and  health problems but also a proven provision of escape from hells after one’s life.Under the Madhuka Tree, one shoul pray to Maha Bgagavati as Maha Devi, Mahesvari, Maha Mangala Purini, Moksha Pradayani, Mada Dhatri ( Source of Supreme Delight), Maha Moha, Minakshi, Marma Bhedini and Madhurya Rupa Shalini !  
[Generally speaking any of the following items are liked by Devi Bhagavati : Gur, honey, ghee, milk, curd, butter, ‘kushmanda’, Modaka, Panasa, Plantain, Jambu, mangoe, Sesamum, oranges, pomegranate, Amalika, Ladu, Vatapathra, etc.]

Portrayal and manifestations of Prakriti
Maha Muni Narayana, the son of Dharma, explained the broad outline and features of  ‘Prakriti’   to Maharshi Narada. Of the word Prakrit, the prefix ‘Pra’ stands for Superior or Excellent and ‘Kriti’ denotes Creation. A closer focus on the word reveals ‘Pra’ for Satva Guna, ‘Kri’ Rajo Guna and ‘Ti’ for Tamo Guna. Satva is pure and transparent; Kri for Rajo Guna or of mixed quality and Tamo Guna, the hider of Real Knowledge.
The act of creation was the product of ‘Paramatma’the Super Energy, one side of that  being Prakriti and the other side is ‘Purusha’. Paramatma by His Yoga or Maha Shakti ( the Holy Ghost) divided Himself into two parts, one a Purusha and another the Prakriti. The ‘Mula Prakriti’ which emerged thus manifested into five major Forms, viz. Durga, Radha, Laxmi, Sarasvati and Savitri. Durga or the better half of Siva is the Highest  Shakti, Narayani, Vishnu Maya and Parabrahma, worshipped by Brahma, Devas, Siddhas, Sages and devotees, being the Prime Energy, the Omni Fire and the Omni Light. She is praised by Vedas and Shastras as the Maha Maya, the Cause of Causes. The second among the Shaktis is Lakshmi, who is of ‘Suddha Tatva’ which is far superior to Satvika Guna, and is  the bestower of prospertity and happiness. She is indeed the source of life, free of greed, anger, meanness, vanity and lust. She is the strength of Maha Vishnu, Rajya Lakshmi for Royalties and Griha Lakshmi for Householders, representing ‘Ashta Lakshmis’ viz. Adi Lakshmi, Dhana Lakshmi, Dhanya Lakshmi, Dhairya Lakshmi, Santhana Lakshmi, Vidya Lakshmi, Gaja Lakshmi, Vijaya Lakshmi. She is also the embodiment of ‘Soundarya’ (Beauty), ‘Aishvarya’ or Great Prosperity, ‘Kirti’ Lakshmi ( Fame),  ‘Sahasa’ Lakshmi ( Enterprise), ‘Vanijya’ Lakshmi  ( Business and Trade) and ‘Daya’ Lakshmi. The third manifestation of Shakti is Sarasvati, the Goddess of ‘Vidya’ (Learning), intelligence, memory, ingenuity, wisdom, literature and poetry, Music and fine arts, argument, Vedas and Vedangas, Vyakarana ( Grammar), Mantras and Tantras, Gayatri, mental faculties, discipline, knowledge, devotion, and anything to do with Godliness. Radha is another manifestation of Shakti, who is a symbol of pure love, dedication, high quality of devotion and infatuation. She is the queen of Ras Leelas ( Group dances) with several Gopikas and as many Krishnas with ecstatic singing and body movements, quite unaware of public gaze; but the Ras Leelas are hall marks of bhakti and Krishna consciousness, of Sankhya yoga  or practice of Dvaita the essence of which sums up the union of ‘Atma’ and ‘Paramatma’ or Praktiti - Purusha and of the confluence of Mula Prakriti and Shiva Shakti. Prakriti Radha is far beyond the Gunas of Sattva, Rajas and Tamas verging on Nirguna or the reality position of ‘Thaadatmya’ (oneness). She has no ‘Ahamkara’ whatsoever as even remote traces of egoistic nature would rapidly erode the purity and sincerity of selfless attachment, let alone the feelings of bliss.The next Shakti  is Savitri or Gayatri, who is essentially based on ‘Japam’ or repetitive recitation of Short Mantras to attain concentration and mental fixation on the part of Devas, other extra-territorial beings, Sages and humans. Residing in Brahma Loka and being an embodiment of Suddha Tatva, Her demeanor is of crystal clear nature and is the bestower of power of mind; She is the Sarva Siddhi Pradayani and contributor of happiness in the current life and sponsor of bliss therafter. She also provides Saubhagya and  Good Fotune to those who pray to Her on lasting basis. Apart from these basic Shakties, Marshi Narayana gave very many other Shakties like Tulsi Devi who is the consort of Vishnu, the Shakti of  sin-burning nature and bestower of well deserved boons; Mansa Devi, the daughter of Ananta Deva and disciple of Shankara, a noted Siddha Yogini, a  Great Tapasvini and devotee of Lord Vishnu; a sixth part of Mula Prakriti and hence called  Shasthi Devi, being the leading of Sixteen Matrikas who is celebrate, protects every child from Evil forces at the time of birth as an invisible Yogini and is worshipped on the sixth day after birth ( hence the name of Shashthi Devi) and again on the twenty first day; She is also  worshipped in Vaisakha Month for the continued protection of a growing child. Mangala Chandi is another extension of Mula Prakriti who visits each and every household always and is pleased with worship on Mangalavar (Tuesdays). In the forms of Durga and Kali, She killed the evil brothers of Sumbha and Nikumbha, as the foolish Demon brothers who did severe Tapasya to secure boons of longevity, except from Women; little did they realise that Shakti is the eternal source of strength and the Primeval Energy unparalleled. Vasundhara Devi or Earth too is a manifestation of Mula Prakriti, bearing the entire burden of humanity and sourcing countless boons even without asking for. She is the Great Provider including food, shelter, water, fruits, flowers, gems and jewels,metals, and the greatest support for all. Her patience is eternal and distinctive. Indeed, existence is indeed impossible for any activity and the bounty of Nature is an inborn boon to humanity as a whole. There are other ramifications of Prakrtiti, viz. Svaha Devi the wife of Agni or Fire without whom no Rituals, Yajnas are possible nor Dikshas and Dakshinas; the name of Deva Pitr’s husband  Svadha Devi’s has to be used in every Homam  by all Sages and humans as the Sacrifices are rendered futile otherwise. Svasthi Devi , wife of Vayu Deva, has to be remembered at any function to ensure its fulfilment as also to bless the persons responsible for performing the function; Pushti the wife of Vighnewara and the Goddess of nourishment to ensure strength of humans; Tusti the wife of Ananta Deva to safeguard heakth; Saptati wife of Isana Deva to save from the pangs of poverty; Dhriti wife of Kapila Deva to develop the quality of patience; Sati the wife of Satya Deva to ensure the bonds of affection of every household; Pratishtha, the wife of Punya Deva to distinguish a person from the normal beings to a celebrity; Kirti Devi the wife of Sukarma to bestow fame and name; Kriya Devi, and the Goddess of action and endeavour the wife of Udyoga or enterprise.Besides there are parts of Mula Prakriti like Dharma Devi, Niralamba or without support, Priti or (contentment), Sukha ( Happiness), Sraddha or faith, and Bhakti or devotion. Prakriti’s manifestations also included Rohini wife of Moon, Sajna of Sun, Satarupa of Manu, Sachi of Indra, Arundhati of Vasishtha, Devahuti of Kardama, Prasuti of Daksha and so on.
Prakriti and Purusha- Integrated Concepts
Sage Narayana described to Narada that both Prakriti and Purusha are reflections of each other – the two sides of the same coin. Mula Prakriti or Maya and Para Brahman or Purusha are the Eternal Entities in perfect union, like fire and blazing; Sun and rays, gold and ornaments, earthen pots and earth. They are inseperable but  independent. From the word, Sakti, emerges ‘Sa’ as affluence and success , while ‘Kti’denotes energy and strength.
The word ‘Bhaga’ denotes prosperity and joy and added to that is ‘van’ or vati’, again the two suffixes referring to Purusha and Prakriti respectively. Either of the Entities has the facility of being physically manifested or not and has freedom of action or in latent.The decisions taken by either of them by a kind of Supreme Computer whose readings are always hundred percent accurate and instant. The decisions are taken on the basis of empirical data of interplay of three gunas, and the stored or current accounts of good or bad actions of each and every animate or inanimate being. But physical manifestations apart, either Prakriti or Purusha has no shape nor features, Gunas or aspects, sex, age, beginning or end, time, feelings, prejudices, or any such ‘vikaras’ or of recognisable distinctions. The very concept of Prakriti or Purusha itself is a mind-born delusion of wide spread  ‘Super Net’ called  Maya!  It was in the scenario of Prakriti and Purusha as Entities, neither separate  nor dependent, that Sage Narayana delineated to Maharshi Narada the Genesis of Tri Murthies  At the time of ‘Brahmanda Pralaya’ ( Ultimate Universal Dissolution), there was a Golden Egg born of Mula Prakriti afloat on water as the life time of the previous Brahma was over. [Brahma’s age is one hundred Brahma years comprising two Parardhas; His one day equals 1000 cycles of four yugas or one Kalpa, and there are fourteen Manus in each Kalpa. At the end of one Maha Kalpa of Brahma’s day and night, there is a kalpa pralaya. At the end of two such Parardhas or hundred Brahma Years, there is a Brahmanda Pralaya; as now, Brahma’s age is 155.52 trillion human years or the first day of His 51st year]. As the Golden Egg ( ‘Brahma’ or huge + ‘Anda’ or Egg) broken into two parts, there emerged a boy of dazzling radiance of million Suns, Who was thumb- sucking and hungry for milk, without a mother or father, but would soon be the ‘Virat Swarupa’ Maha Vishnu. The Boy grew fast bigger and bigger as there were innumerable Universes in His skin pores with one ‘Vaikuntha’ above all the Universes. In each such Universe, there are God-heads corresponding from the Trinity down- ward. One could imagine a huge Hall of mirrors arranged in a manner that there are various combinations of  Brahma, Vishnu and Maheswara on an infinite scale. In each such mirror, there are multiple ‘Srishties’ (Creations) to the last details:  there are thirty million Devas including Dikpalas, Planets, Bhurloka, Earth, Patala Lokas, Human beings, residents of the upper and lower regions of Earth, Sages, Devils, Raksashas,and so on. In another scenario, Virat Swarupas of Vishnu giving birth to Brahma from His navel over the lotus stalk and the cosmos, from Brahma’s  mind the Manasa Putras like Sanaka Kumaras, from His forehead the Eakadasa Rudras and thus the process of multiple Creations including Vedas and other Scriptures, human beings, animals, birds, Evil Forces and so on.The Multiple Virat Rupas also create Vishnu the Preserver and Siva as the Destroyer. Thus at the instance of Devi Bhagavati and Maha Bhagavan-the Prakriti and Purusha-was born the Virat Swarupa -Maha Vishnu- who in turn replicated endless Universes, as  many Virat Swarupas of the replicated Universes paid immediate allegiance to Prakriti and Purusha

Worship of Vidya Devi Sarasvati- ‘Puja’, ‘Kavacha’ and Hymns
Sage Narayana described the methodology of worship of Devi Sarasvati, the powerful manifestation of Mula Prakriti, the Goddess of Knowledge, Mental Faculties, Memory, ‘Mantras’, Literature and Fine Arts. Her symbol is ‘Veena’ (Lute) and Books; Her ‘Vahana’(Vehicle) is ‘Hamsa’ (Swan) and Her male counterpart is Para Brahma. On every Sukla Panchami of Magha month and on the day of commencing education, the worship of Sarsvati is to be performed as per Kanva Sakha Yajur Veda hymns, if possible.
Being clean, wearing white clothes, white flower garlands, white sandal paste and using white conchshell, one performs Ganesh Puja first, ‘Kalasa Puja’( Vessel with pure water and an inverted Coconut representing the Deity), then Sarasvati Vandana and ‘Shodasa Upacharas’ or sixteen types of Services like ‘Avahana’ (Welcom), ‘Asanam’(Seat), ‘Padyam’( Sprinkling Holy water), ‘Arghyam’(A kind of welcom drink), ‘Achamaniyam’( Settling down offer of water), ‘Panchamrita Snanam’( mix of milk, curd, butter, honey, and sugar), ‘Vastra dvayam’ ( two sets of clothing), Sacred Thread or ‘Yagnopaveetham’, ‘Abharanam’ ( ornaments), ‘Gandham’ (Sandal paste), ‘Pushpa Puja’ ( worship with flowers, preferably white),‘Agarbatti dhoopam’ (incense stick burning),‘Deepa darsana’ ( showing of lights of cow ghee soaked vicks), ‘Neerajanam’(Showing of Camphor light), ‘Naivedyam’or offerings of eatables including fruits, ‘MantraPushpam’( Vedic Chanting) and ‘kshmapana’( seeking forgiveness of procedural defects of  worship).Devi Sarasvati is pleased with the recitation of the Root Mantra, ‘Aim Kleem Sarasvathyai Namah’. Sage Narayana gave this Seed Mantra to Rishi Valmiki on the banks of Ganges and at the time of Solar Eclipse, Sage Bhrigu gave it to Sukracharya at Pushkara Tirtha; Brahma gave it to Bhrigu at Badarika Ashrama, Surya gave it to Yajnavalkya and so on. It is said that any one recites the Mantra four lakh times would attain Siddhas.
Brahma gave the highly energetic Sarasvati Kavacham – kind of defence armour -to a select few and its ‘Vidhana’ or procedure is also provided by Prajapati Brahma Himself. The Kavacha was composed in Brihti Chhandah and its ‘Viniyoga’or application is for acquiring spiritual knowledge and fulfillment of desires. The Kavacha says:-  Aim Srim Hrim Sarasvathyai Svaha: May my entire head be protected; Srim Vagdevathyai Svaha: my forehead; Aim Hrim Sarvasvatyai Svaha: to protect my ears always; Aim Srim Hrim Bhagavatyai Sarasvathyai Svaha: to protect my eyes; Aim Hrim Vakvadinyai Svaha to protect my nose always; Aim Hrim Vidyadhisthratri Devyai Svaha to protect my lips always; Aim Hrim Brahmayai Svaha to protect my teeth; Aim-a single word,  to proctect my neck; Aim Srim Hrim to protect my throat; Srim to protect my shoulders; Aim Hrim Vidyadhistatri Devyai Svaha: my chest; Aim Hrim Vidyadhiswarupaya Svaha: my navel; Aim Hrim Klim Vanyai Svaha: my hands; Aim Sarva Varnatmikayai Swaha: my feet; Aim Vagadhisthatri Devayai Swaha: my body; Aim Sarva Kantha Vasinyai Svaha:my east; Aim Sarvajibhraga Vasinya Svaha: my South East; Aim Hrim Klim Sarasvathyai Budha jnanayi Svaha : my South; Aim Hrim Srim Svaha : my West; Aim Sarvam bikaiya Svaha:my North West;  Aim Srim Klim Gadya Vasinyai Svaha : my North; Om Hrim Sarva Pujithayai Svaha:my Top; Aim Pusthaka Vasinyai Svah: my Below;Aim Grantha Bija Svarupayai Svaha:my Sides.
Sarasvathi Stotram was performed in all earnestness by Sage Yajnavalka as he was cursed by his Guru Sage Vysampayana; the Guru committed a serious crime of killing a Brahmana and was atoning for the sin for long time by paying penance and Yajnavalka offered to perform the penance all by himself, and the Guru became furious and asked him to vomit all the Mantras of Yajurveda and quit his Ashram. Yajnavalka prayed to Surya Deva who no doubt gave back the same Veda Mantras but asked to pray to Devi Sarasvati to return his memory. It was in this context that the Sage meditated the Devi by various hymns that She affixed to Vedas the three significant letters ‘Anusarga’, ‘Visarga’ and ‘Chandravindu’; He recited as per this Substance: “She is the ‘Vyakhya’( exposition) of  all ‘Sastras’ and the Presiding Deity of the annotaions of these Shastras; that She is the Super Mathematician and invented the count of Numbers and  Time; that She is responsible for finalising ‘Siddhanthas’ ( Definite Conclusions) in guiding enlightened Rishis and Human experts); that She is the mammoth Sakti to provide Memory, Knowledge, Intelligence and Imagination and power of Speech; that She resolved arguments of Bhu Devi and Anantha Deva, the doubts of Maharshi Veda Vyasa and Sage Valmiki about certain doubts of ‘Purana Sutras’, guided Indra and Deva Guru Brihaspati on some critical explanations about ‘Sabda Sastra’; that Vishnu, Mahesa and Brahma prayed to Her and so did Devas, Manus, Maharshis, and of course innumerable humans for their own advantages.” As Yajnavalkya thus meditated and sang potent Hymns to Devi Sarasvati, She blessed him with sharp memory and Spiritual Knowledge to and he became an Illustrious and erudite Sage remembered for ages for his contribution of fifteen solid chapters of Vedas called ‘Vajasniya Samhitas’!  Even if an ignoramus prays sincerely the Goddess Sarasvati for a year regularly, he or she would turn intelligent for sure; a dumb person would gain power of speech and an illiterate would secure the capacity and strong will to get educated
Maha Vishnu’s Directives to Sarasvati, Ganga and Tulasi
Sage Narayana narrated to Muni Narada the Origins of Sarasvati, Ganga and Lakshmi, the original spouses of Maha Vishnu. A serious trouble arose among the three about their superiority  ending up in mutual curses by Sarasvati and Ganga to become rivers, while Lakshmi was somewhat neutral, thus landing Maha Vishnu in a fix.
Finally, He gave them the judgment that half of Ganga be converted as a ‘Jeeva Nadi’ ( Ever flowing River) in Bharata Varsha to be brought from Vaikuntha, the Abode of Maha Vishnu and another half to be retained in the ‘Jatajuta’ or the thick netted hairs of Maheswara; Half of Sarasvati too be a River visible physically only in parts ( Badarikashram for eg.) and as an ‘Anthar Vahini’elsewhere and another half as the Better Half of Brahma Deva; a part of Lakshmi as Tulsi Devi, a Holy Plant bestowing blessings to devotees, another part as River Padma and the remaining half of Herself as the better half of Maha Vishnu. Maha Vishnu ordained that the verdicts as above would be in force till the end of  Kali Yuga. Accordingly, River Ganges was brought down from Vishnu’s feet (‘Vishnupada’) partly to Earth in Bharata Varsha  as Bhagiradhi due to the Tapsya of Bhagiradh to purify the ashes of his ancestors. Devi Sarasvati descended from Vaikuntha to Bharta Varsha and is thus known as Bharati; She is called Brahmi as a dear one to Brahma; as Vani, She presides over Speech; She is Sarasvati as she is visible everywhere in ‘Saras’ (Water Body) and purifies human sins, especially as  Rivers. [At ‘Brahma Kapala’ on the banks of the Holi River at Badari, one performs worship to ancestors till date by way of ‘Pinda pradana’]. Devi Tulasi descended from Vaikuntha as the daughter of King Dharmadhvaja and appears in each and every household of  Believers and Bhaktas in Bharata Varsha and is worshipped daily, especially by women seeking favours.[ Even the attractive fragrance of Tulasi leaves keeps evil spirits away, purifies the air and the leaves have definitive medicinal properties]. In all these manifestations of Devis-be it as Holy Rivers or Holy Plants- the purifying qualities are instant by mere ‘Darsana’ ( Seeing) or ‘Sparsana’ ( Touch). Indeed, these manifestations are ‘Pratyaksha Devis’( Ready Evidences) in this Kali Yuga as Dharma( Virtue) and ‘Nyaya’( Justice) are highly discounted, especially as the ‘Kala Chakra’ ( Cycle of Time ) rolls by.
Universal Dissolution and Revival of Bhu Devi ( Earth)
As  the impact of Kali Yuga intensifies, significance of Vedas, Sastras, Holy Scriptures, Puranas would eventually diminish. Sraddhas, Tarpanas, Devotion, Yoga, Rituals, Vratas, austerities and all Godly acts would disappear. The Institution of Marriage, Property Rights, Temples, Purity of Thought and Action, Celibacy, Chastity, Respect for Elders, Family Ties, Concepts of Social System and Culture would vanish.
Deceipt, Ego, Falsehood, Cruelty, and Utter Lawlessnness would prevail. Nature too would not cooperate as rivers, water bodies and crops would be affected. Earth quakes, Famines and Outbreaks of Endemics and Epidemics would be the order of the day. As the Kali Yuga reaches the peak, the whole world would be full of Atheists;  trees would be of the size of a hand and men and women would be of thumb size. Lord Vishnu would then incarnate as Kalki and ride over a high long horse killing persons left and right with a long sword over three days and nights and disappear, when never-ending rain would start and the whole world would be submerged in water, indicating the commencement of a Pralaya
( The Great Dissolution). The entire Earth would disappear as there would be water only all over. Two Danavas, Madhu and Kaitabha, who would initially give tough time to Maha Vishnu Himself, get into their own trap as Vishnu would offer a boon to the brothers and they in their  bravado would reply that they would give a boon instead! Then Vishnu grabs the opportunity and asks for the boon of the death of Danava brothers and they agree to be killed only where there is no water; Maha Vishnu expands His thighs and so do the bodies of  Danava Brothers but Vishnu’s expansion of thighs would be limit-less and the bone-marrow of the killed Danavas gets mixed with the Earth lifted by Virat Svarupa from deep waters and hence Her name as ‘Medini’.Virat Svarupa’s skin pores get merged with the mixture, which after ‘Panchikarana’ or the combine of five elements viz. one fourth each of four other ‘Bhutas’
( Elements) viz. Light, Water, Wind and Sky, besides Earth mix up. Thus emerges Maha Prithvi or the Great Earth.That is the re-incarnation of Bhu Devi. Along with Prithvi, come mountains, Seven Seas, Seven Islands, Forests, Sumeru, the Sun, the Moon, other Planets, Indra Loka, Brahma Loka, Vishnu Loka, Siva Loka, Seven Heavens, Seven Nether Lokasa down to Patala, Dhruvatara and so on as also Bharata Varsha, its Rivers, Sacred Places and so on.
 In the ages of yore in Varaha Kalpa, Brahma requested Maha Vishnu to take the incarnation of a Boar ( Varaha) to rescue the Earth from sinking down to Patala by Demon Hiranyakasipu and thus Bhu Devi is known as Varahi the female form of Earth. From their union was born Mangala Deva ( Planet of Mars). Goddess Varahi is traditionally worshipped at Ambuvacha (Jataka) Ceremony, when Foundation Stone is laid before construction, when one enters a new house, as tilling is taken up anew, and digging of a well or tank is commenced and so on. She is worshipped by the Seed Mantra: Om Hreem Klim Sreem Vasundharayai Svaha. Maha Prithvi is a memorable example of Patience in carrying the mammoth load of all living and non living entities, the Provider of Grains, Fruits, Vegetables, Flowers,   Precious Stones and Metals and is directly responsible for life of all species including those in Seas, Rivers and waterbodies as also vast multitude of non moving objects. Sins perpetrated on or in the offensive of Mother Earth are  to be considered as those that attract lowest-grade punishments post-life.
Worship to Devi Ganga
A King of Solar Dynasity Asamanja performed severe ‘Tapasya’( meditation) to Bhagavan Sankara for sons and Queen Vaidarbhi delivered a mass of flesh. Asamanja prayed to Sankara again and he appeared in the form of a Brahmana and cut the flesh into thousand pieces that turned as so many sons. As they attained youth, the King asked them to accompany a Sacrificial Horse for performing Asamanja’s  ‘Asvamedha Yagna’.
The sons found the Horse was missing on the way, suspected and  misbehaved with  Sage Kapila in Yoga, who burnt all the thousand of them into ashes. It was the Grandson of Asamanja and the son of Ansuman- the illustrious Bhagiratha, who made persistent efforts to meditate Devi Ganga, Vishnu and  Sankara and finally succeeded in bringing the Holy River from Vishnu’s feet to Sankara’s head and down to Bhu Loka and purified the ashes of the thousand Sagara ‘Putras’(Sons) and relieved their tormented souls to Heavens.The Holy River flowing as a ‘Jeeva Nadi’ till date across the entire ‘Aryavarta’ from Gangotri to the Bay of Bengal, is a unique land mark of Bharata Varsha, blessing lakhs of devotees for bathing and purifying their sins at several points dotting from Haridvar, Varanasi, Prayaga and Patna. Even a mere bathing in the River washes off several sins, and performing it with a ‘Sankalpa’or resolve especially on a day when Sun passes from one Zodiac Sign to another bestows significance thrice over. Bathing on a New Moon day according to Rituals provides further importance and on the day when Sun changes course  into the ‘Dakshinayana’ phase is definitely beneficial while bathing on the day of ‘Uttarayana’ course would be twice over in destroying accumulated sins.‘Ganga Snan’during the ‘Chaturmasya’ period, on ‘Akshaya Tritiya’ or ‘Akshaya Navami’, during ‘Parva’days of ‘Dussehra or Vasanta ‘Navaratras’, especially on the Tenth day, Pongal days, ‘Magha Sukla Saptami’, ‘Bhishma Ekadasi’, Sri Rama Navami, Solar or Lunar Eclipse days, and Maha Varuni day are good examples of the Sacred Bathing in Ganga. Let alone the bathings, especially on a few of the days mentioned above, even a sincere and hearty shout of Ganga, Oh Ganga would bestow fulfillment of one’s material desires, even from a distance.
 Maharshi Narayana explained to Narada the mehodology of Worship to Ganga in brief: one should have a hearty bath in Ganga, don clean clothes, be seated on the banks of the River to perform the daily Sandhyavandana first and invoke the blessings the Six Devatas viz.Ganesha, Sun, Agni, Vishnu, Siva and Sivani. Do worship Ganesha to remove the obstacles, Surya Deva for good health, Agni Deva for purification, Vishnu for wealth and power, Siva for knowledge and Sivani for salvation. Then, imagine a mental image of  Ganga Devi in fulfledged form with ‘Ashta Hasta’ ( Eight hands) fully decorated with a smiling face, ornaments, flower garlands, and armoury and above all an ‘Abhaya Mudra’ or a protective posture of two hands- one to provide security and another for giving away boons. The ‘Dhyanam’ or meditation is to be highly concentrated and serious without mind wavering on any other object or thought, excepting the Image of Ganga, in physical form to facilitate ‘dhyana’ or meditation. Then perform the Shodadasa Sevas viz. ‘Asana’, Padya’, ‘Arghya’, ‘Snana’, ‘Anulepaya ( Ointment), ‘Dhoopa’( Inscence), ‘Dipa’( Light)’, ‘Naivedya’ ( Offer of Food Items), ‘Tamboola’ ( betel leaves and nuts), ‘Paniya’ (cool water), ‘Vastra’ ( clothing), ‘Abharana’( Ornaments), ‘Pushpa’ (flowers), ‘Gandha’( Sandal Paste), ‘Achamaniya’ (water for sipping) and ‘Arati’ ( Camphor lighting). Thereafter, the devotee should render  ‘Stotras’ ( Hymns) to say that in Vaikuntha the River is six lakh yojanas wide and four times that in length; in Brahma Loka, thirty lakh yojanas in width and five times that in length; in Dhruva Loka it is one lakh yojanas in width and seven times as long and so on. She travels through Chandra Loka, Surya Loka, Indra Loka, Tapo Loka, Janar Loka, Mahar Loka, and Kailasa. From Indra Loka onward, the River is known as Mandakini; She has a width of hundred yojanas and ten times more of length. [At the Himalayas She is known as Jahnavi. From an Ice cave at Gangotri where it touches down into Bharata Varsha,  at 10,360 feet above Sea level , She is called Alaknanda and merges into the main stream of Ganges coming from another direction of Himalayas from Sukhi; the junction is at Dev Prayag and Ganga in fulfledged form  turns south west to Haridwar.]
Worship to Devi Tulasi and ‘Salagramas’
Traditionally a passionate devotee of Narayana, Deva Savarni’s son Vrishadhvaja turned out to to be a fanatic of Maha Deva to the extent of criticising Narayana. Surya Deva felt hurt not because of Vrishadhvaja’s devotion to Maha Deva but of the remarks against Narayana. Sun God cursed the devotee that he would be poor forthwith. This irritated  Maha Deva and wished to punish Surya Deva, but Narayana pacified Maha Deva saying that the Trinity were of the same status after all.
Maha Deva no doubt reconciled but desired to punish Vrishadvaja for his foul mouth. But Vrishadvaja died and so did his son Rathadvaja. The latter had two pious sons, Dharmadvaja and Kusadvaja who worshipped Maha Lakshmi and became Kings. Maha Lakshmi blessed Kusadhvaja with a pious daughter Kamala who became a yogini called Vedavati. While at her Tapasya, Ravana confronted Vedavati  and made amorous approaches touching her hands. She became furious and cursed him that soon enough he and his family would be destroyed;  thus saying she immolated herself in Yoga Fire. Eventually, Maha Vishnu and Lakshmi incarnated as Sri Rama and Sita and were destined to undergo on ‘Vanavasa’
( Forest Life), during which period Agni Deva in the form of a Brahmana informed that soon Ravana would plan to kidnap Sita Devi and desired that a fake Sita would be replaced by the original as advised by Devas and that this secret should not be made known even to Lakshmana. Thus the original Sita was protected  by Agni and Ravana mistook the fake Devi all along. As Ravana died and Fake Sita was put to ‘Agni Pariksha’( the FireTest), Agni Deva replaced the real Devi instead. Chhaya Sita was asked to practise Tapasya at Pushkara Tirtha and reappear in Dvapara Yuga as  Draupadi  in Dvapara Yuga. Thus Vedavati was known as Trihayani,  the root cause of destroying  Evil Doers in three Yugas.
Devi Tulasi was the daughter of Dharmadvaja and she too turned out to be a Tapasvini, performing extremely severe sacrifices like meditation with ‘Panchagni’ or Fires on five sides of her body - on four direcions and on top. Lord Brahma knew her desire of wedding Narayana Himself. He explained to her that she was fully aware that She was a ‘Jatismara’ ( person having  knowledge of previous birth), that she was Devi Tulsi Gopi in her previous birth as a maid of Radha desirous to have union with Krishna in a ‘Rasakreeda’( dance performance) which was not liked by Radha who cursed her to quit but Krishna advised her to take a fresh birth as the daughter of Dharmadhvaja as a Tapasvini. Brahma in turn explained to Tulsi that there was a Gopa ( Cow boy) named Sudama who was of Krishna’s ‘Amsa’ ( a part Extension) - also a ‘Jatismara’- as he too was cursed by Devi Radha to become a demon now called Sankhachooda. After marrying him, Brahma said that she would eventually attain union with Krishna as the latter would curse Tulsi to become a Sacred Tree to be prayed to all over the world. Brahma  blessed Tulasi to become a  Siddha to secure a good husband and also taught to her Radha Mantra, Radha Kavacha, Radha Stora and the method of Radha Worship to conquer her confidence and  in the long run she would secure Krishna Himself. At the same time, Sankhachooda too got  enamoured of Tulsi and,  with the blessings of Brahma,  married her in Gandharva style. But as the Demon tormented Devas and drove them away from their seats, they went in a deputation to Brahma and further on to Sankara who approached Maha Vishnu. But the latter explained that in his earlier birth the demon was Krishna’s Rasa Parishad Chief Attendant Sudama who was cursed by Devi Radha to become a Danava and as a Jatismara, he knew he had the Narayana Kavacha to protect himself, but Mahesvara could terminate him by a ‘Sula’weapon that would be provided by Himself ( Vishnu) and that He also would spoil the chastity of the demon’s wife Tulsi, who too was a Gopi and again a Jatismari. Thus planned Maha Vishnu and asked Devas to get ready for the Deva-Danava War. Maheswara pitched His huge tent on the banks of River Chandrabhaga, sent an Emissary, Chitraratha, who was taken aback by the strength of the Danava King’s mammoth army of three koti ( Crore) warriors surrounding the Danava King and another seven crore moving outside. The Emissary cautioned the Demon that besides Devas, Brahma and Maha Deva under the commandership of  Skanda would all be on battle and the demon’s  army would only be fodder to the killing sprees of the Devas side of the battle, more so since Vishnu Himself gifted a powerful ‘Sula’ to Mahesha to terminate the Danava King.; as such it still would not be too late for the Danavas to withdraw to Patala. But the Demon King invited all the force to fight the next morning itself! In the hundred year long battle that followed, Devas and Danavas fought close- tooth to tooth and nail to nail; Mahendra pitted against Vrishaparva, Bhaskara to Viprachitti, Agni to Gokarna, Kubera to Kalakeya, Visvakarma to Maya, Yama to Samhara, Varuna to Vikumka, Budha to Dhritaprishtha, Sani and Raktaksha, Eleven Rudras to Eleven Bhayankaras and so on. The Danava King utilised a Shakti Arrow which made Kartika senseless and Bhadra Kali made such a roar which frightened thousands Danavas to death. Brahma used Brahmastra which proved ineffective. Siva desired to use ‘Pasupathastra’, but a Brahmana appeared and stopped its usage since that would destroy the whole world. Then the Brahmana ( Maha Vishnu Himself) spread His Vishnu Maya and influenced Sankhachooda to part with his Narayana Kavacha and finally terminated the Danava King by the ‘Sula’ gifted by Narayana to Mahesvara. Meanwhile Vishnu Maya was spread again and Devi Tulasi was made to believe that the Danava King Sankachooda won the battle and Maha Vishnu assuming the form of the King was cheated as Tulsi welcomed him and got her chasitity spoilt  simultaneously. But she got suspicious in their union and being afraid of a curse from her, revealed Himself. She was overcome by grief as her beloved husband lost his life and worse still her chastity was affected. Thus Tulsi cursed Vishnu to turn as a stone. 
Maha Vishnu consoled her and asked her to assume an extra-terrestrial form as His wife, as the entire drama was enacted by Himself and assured her that she would be His better half in Vaikuntha besides Maha Lakshmi and as a Tulsi Tree would  bestow boons to her devotees in the entire Universe. Whatever happiness that He would receive from the ‘Abhisheka’( Mantra filled bathing) of Himself thousand times would be bestowed by offering a single leaf of Tulasi; that the benefit of giving away as offerings of several cows would be equated to an offer of a Tulsi leaf; if a dying person is administered a Tusi leaf , [preferably with Ganges Water], his access to heavens is assured; whoever drinks Tulasi leaf water daily gets the benefit of performing horse sacrifices; Plucked Tulasi leaf kept in the night in a house wards off evil spirits and bad dreams; decorating Tulasi leaves on a Deity is propitious and gifting items along with the leaves is considered as  auspicious to the donor and the receiver alike. Contrarily, plucking Tulasi leaves in the nights, particularly on a full Moon or the twelfth day of a month
( Pournami or Dvadasi), or twilight timings, mid-days, while applying oil, during impure days of ‘Asuchi’, or while donning dresses is strictly prohibited as it attracts great sins. Worship to  Tulasi ( Holi Basel) done with pure body and heart in a formal manner would certaily bring about excellent peace of mind and spiritual contentment. The every place of Her puja is a Brindavan or a Garden of several plants / trees. She is worshipped by the Eight names as Brinda, Brindavani, Visvapujita, Visvapavani, Tulasi, Pushpasara, Nandani and Krishnajivani. She is worshipped by the ten worded Seed Mantra: Srim Hrim Aim Kleem Brindavanai Svaha.
As regards Tulasi’s curse to Vishnu to turn as a stone, the Lord consented to become a Stone or ‘Salagram’worthy of performing worship as a Symbol of Vishnu and such special Stones are available on the banks of River Gandaki, whose Principal Deity is Tulasi Herself. Such Stones  are natural formations of various sizes, forms, convolutions and ‘Chakras’(circular formations) , embodying armoury or ornaments of the Lord and are kept at Puja Mandirs (Worship Places) of individual households for Daily and Regular Pujas or at Public Places of Devotion.But care must be taken that the Salagram, Conchshell and Tulasi leaves are placed and worshipped all together, lest separation of any of the three items is warned is considered as a great blunder, as it might yield negative results. Normally males perform the Salagrama Puja. Further, the Pujas ought to be performed with all purity and devotion with Vedic Mantras by way of milk ‘Abhishekas’, flowers, Tulsi leaves, lighting, Naivedyas and such other ‘Sevas’ ( services). Since the Pujas are to be done daily  and there should not be failures on that count, and if necessary, the person(s) could be different, but the Puja be performed on a regular basis.

Yamadharmaraja briefs Savitri – on Karma, Bhakti, Charity, Sins, Hells and ‘Vratas’
First worshipped by Lord Brahma, then by Vedas and subsequently by Sages and learned persons, Savitri is an expansion of Devi Bhagavati Herself born as a human and later immortalised. King Asvapati of Bhadradesa and Queen Malati  prayed to Devi Savitri under the tutorship of Sage Vasishtha as they were issueless. After the long Tapasya, there was a Celestial Voice whispering to the King that he should practise Gayatri Mantram ten lakh times;
it was at that time that Sage Parasara appeared and told that even ten Gayatri Japams would destroy the sins of a day and night; one hundred Japams of a month; one thousand of a year’s; one lakh of a life time; ten lakhs of previous birth; hundred lakh japams of all births and ten times of that would destroy all the sins and open Celestial Gates. The japam is to be performed  with the palm of right hand like a holeless bowel in the shape of a snake head counting the Gayatri Mantra from the right hand middle finger drawn towards the index finger from top to bottom and also with the help of a rosary. Daily japam according to the procedure at dawn, noon and dusk would bestow radiance of body and concentration of mind. A Brahmana by birth devoid of ‘Sandhya vandana’ is denied the acceptance of Pujas by Devas and even the ceremonies of ‘Pithu Devatas’ are not approved. As the King Asvapati performed the ten lakh japa as required by the Celestial Voice and the couple performed Savitri Worship as per rites by the Seed Mantra of ‘ Srim Hrim Klim Savitrai Svaha’, Devi Savitri made Her Appearance in Physical Form and blessed the couple with a daughter- an extension of Herself and also a son later.The couple named their daughter too as Savitri. As time passed, Savitri came of age and was wedded to Satyavana, a Prince of great virtues and maturity. When the young couple were happy and together at a nearby garden, Satyavana fell down from a tree and died instantly. Lord Yama appeared in a thumb size form and started dragging away his dead-body soul and Savitri too followed. She questioned Lord Yama as to why he was dragging his body like that. Dharmaraja replied that her husband’s life term was completed as per his ‘Karma’. She replied that as she was fond of her husband, she would like to follow him but Lord Yama disagreed as her Karma was not yet ripe enough to die and that she could not enter His abode in her body form. The sincere and innocent way of Savitri’s queries at her young age impressed Yamaraja and thus explained in detail the Theory of  Karma with its variations of ‘Sanchita’, ‘Prarabdha’ and ‘Vartamana’. As Savitri kept on asking many questions, Dharmaraja kept on providing explanations on various issues like Duties, ‘Bhakti’ ( Devotion), ‘Sat’ (Truth) and ‘Asath’  ( Illusion), ‘Brahma Jnana’, the Five Elements, the cause and effects, the effects of sensory organs,  the interplay of Gunas, Tatvas, and ways and means of Siddhis, and ‘Sayujya’ or Liberation. Yama Dharmaraja was so impressed with the depth of Savitri’s spiritual knowledge and her searching queries as though she was testing His capacity, that he himself offered to bestow boons to her excepting that of giving back her husband’s life, to which she replied that she as a ‘Pativrata’ ( embodiment of devotion to husband) would like to beget hundred sons of hers by Satyavana, that her parents too should beget hundred sons, her father-in-law  should regain his eyesight as also his lost Kingdom and that she should live for one lakh years before entering ‘Vaikuntha’ along with her husband! As Lord Yama had already made of up his mind perhaps, he said : ‘let it be so’.
As Devi Savitri’s curiosity was not still satisfied-apparently to guide the posterity- She desired to know further about Bhakti viz. the Prakrithik ( manifested) and Nirgunaik ( Formless) types, ‘Nishmaka Bhakti’( Desireless) and ‘Sakamaka Bhakti’(Aimed  at a materialistic end). Those who perform the former kind according to their ‘Varnashrama Dharma’ and as per the intensity of the Bhakti, reach the higher lokas. There is also another route of charity which too is precious.
Charity without desiring return-gain certainly deserves appreciation from Gods. For eg. if a place meant as a Deva’s residence ( a Temple) is made available, the merit of that charity is as much as the number of particles thus donated would entitle the person a residence of as many number of years in the region of that God; if a tank is donated, the particle-period ratio is followed in Janar loka; similarly if a well of four thousand ‘dhanus’ or ‘Hastas’( hand long ) is given away, tenfold merits are gained; for seven wells, the merit is as good as that of a tank. If ‘kanya daan’ or performing a wedding of daughter gives the ‘punya’ of ten wells and if she is given away with ornaments, then the merit is double. If one plants an ‘ Asvattha’ Tree  for God’s purpose, the person is blessed with ten thousand years in ‘Tapas Loka’ and if a flower garden is donated he lives  in Dhruva Loka. ‘Annadana’ without  caste distinction is a charity of high order. Similarly charities to Brahmanas of ‘Godana’( cow)  takes one to Chandra Loka for one Ayuta or ten thousand years, a white umbrella gives access to Varuna Loka, garments to a diseased one to Vayu loka, a salagrama with garments to Vaikuntha, Lights to Agni loka, a good Site or orchard  to Vayu loka and grains and jewels to a Brahmana again to Vaikuntha and so on.

Pujas  performed on Siva Ratri, Krishna Ashtami, Rama Navami, Nava Ratras to Durga Devi, Ekadasis to Maha Vishnu, Sankranti to Sun, Krishna Chaturdasis to Savitri, Sukla Magha Panchami to Sarasvati yield immense merits too.‘Yagnas’ open doors to higher realms of Devas without any doubt. Several kinds of Sacrifices had been performed since times immemorial, like Rajasuya Yaga and Asvamedha Yaga in the lead. But ‘Devi Yagna’ is indeed the best and the most fruitful, as told by Dharmaraja to Savitri. In the days of yore, Maha Deva Himself performed  Devi Yagna before killing Tripurasura,; Vishnu, Brahma and Indra executed several times, and the revived Daksha Prajapati did it as an atonement; Dharma, Kasyapa, Kardama, Manu, Sanatkumara, Ananta, Kapila, Dhruva and so on were all benifited by the Devi Yagna. Having prefaced thus, Yamadharma Raja taught the methodology of the Devi Yagna to Sati Savitri and asked her to go home along with her husband and live happily spreading the glories of Devi Bhagavati and finally submerge with Her.
Before her leaving, Yamadharmaraja told Savitri about the descriptions of various Sins  that human beings commit and the kind of reckoning that they have to undergo in designated hells after death. It is said that those whose life-account is clear need not visit Hells , but it is extremely rare that such humans ever existed.
As Sati Savitri heard what Dharmaraja described about sins that human beings perform and the consequences in various hells, She was curious to know how to understand the unfailing  route of reaching Maha Devi . Yamaraja explained that let alone himself, but even Sun God his father, Brahma the Principal Agent of Vedas, Maha Vishnu or Mahesvara and even Maha Bhagavati Herself would not perhaps comprehend Her own Glories! As ‘Maya’ or Mula Sakti, She is Prakriti and Maha Purusha Herself. Being eternal and formless, She defies definition and  description. She is Matter and Matterless, Time and Eternity, Extremely near and always beyond,  Form or Illusion, Space and Energy, ‘Sakara’ and ‘Nirakara’and  ‘Saguna and ‘Nirguna’. But one thing is certain and that is that Super Power is indeed existent and real. As such, devotion to that Super Power, which one recognises as Devi Bhagavati, is sufficient; the mere awareness is adequate and not necessarily of attainment of  ‘Mukti’ (Salvation)  by ‘Salokya’ (identify the Super Power as of one’s own Planet)’,‘Sarupya’ (as of being of the same form) , ‘Samipya’( as being very near) and ‘Nirvana’ or Salvation. In other words, Devi Bhagavati prefers that Her devotees merely seek routes of devotion to Her by means of good ‘Karma’ or action, Service ( Pujas), Charity, Bhakti ( devotion), ‘Yajnas’; She does not insist on Mukti by Salokya, Samipya, ‘Sarsti’ ( having equal opulence to Her) or Nirvana (Oneness). [‘Salokya Sarsti Samipya Sarupaikatvam api uta / diyamanam na grihnanti vina mat sevanam janah’ ; My devotees do not accept Salokya, Sarsti, Samipyakatvam (one ness), even if offered these liberations, except their service to you’!]  Thus exhorted Yamaraja to Savitri and blessed her to serve and spread sense of devotion to one and all by living happily for one lakh years along with her husband and entire family and finally reach ‘Mani Dvipa’ or the abode of Bhagavati. Meanwhile, Savitri Vratas  be performed for fourteen years on the Sukla Chaturdasi of Jyeshtha Month; on Bhadra Sukla Ashtami to perform Maha Lakshmi Vrata for sixteen years; a Vrata on any Tuesday of a month on Devi  Mangala Chandika; a Vrata on every Suklashtami on Shashthi Devi; on Manasa Devi on every Samkranti day; on every Karthika Pournami evening after fast through the day to Radha Devi; and again every Pournami day,  after day-long fast to Vishnu Bhagavati. Savitri is the Presider of Gayatri  Mantra, ( the Center of Surya Mandala or Solar Orbit) and is the Mother of Vedas.

Worship to Maha Lakshmi and Her Partial Extensions
The foremost worship to Devi Maha Lakshmi was performed by Maha Vishnu Himself, followed by Brahma and Maha Deva. Also Svayambhu Manu, Indra, various Celestial Bodies, the entire Sagehood, humanity, Sub Terrain regions and indeed the whole Universe without exception are devoted to the Goddess for Prosperity, Happiness and Wellbeing of varying kinds- Dhana, Dhanya, Kirti, Vidya, Svasthya, Ayush, Punya and Moksha.
Be that as it may, Sage Durvasa once visited Vaikuntha to pray to Maha Vishnu who out of appreciation gifted a Parijata Flower to the Sage. On return from Vishnu, Durvasa met Indra and gifted the Flower to Indra, as the Sage felt that Indra would be the best of Devas who deserved the gift. But out of vanity and intoxication of power, Indra gave the Sacred Flower to elephant Iravata, not comprehending the consequences. The sordid happening offended Devi Lakshmi and She as the Rajya Lakshmi of Indraloka left for Samudra Deva ( Ocean of Kshira), Her father. She declared that She would leave a place as a general rule, where there was scant respect for Maha Vishnu, where there was no worship of Maha Deva too, where Ekadasa Pujas were not performed, Brahmanas were not respected, girls of marriageable age were left unwedded for long, where purity of body and mind were poor; where no fastings, pujas, Vraths, regular Sandhyavandans were performed and so on. Thus as She left, the chain reaction shook away all concerned right from Vishnu to Durvasa and Indra. The final impact was on Indra who sought the counsel of Deva Guru Brihaspati, both visited Brahma and finally to Maha Vishnu Himself. Maha Vishnu who apparently planned the episode to teach lessons to the persons concerned, advised the hard solution of Churning the ‘Kshira Sagara’ and involved Demons and Devas for the mammoth task by utilising Sumeru Mountain as the Churning Rod, Ananta Deva as the powerful string and Himself as the Kurma (Tortoise) Avatara. In the drama, Mahadeva also got a role of devouring the powerful poisonous fire ‘Halahala’ in His throat, thus giving Him the name of ‘Neela greeva’. Various Sacred Objects emerged in the process of churning- the Ucchaisvara Horse, Kalpataru (Tree), Sacred Cow ‘Kamadhenu’, most significantly Maha Lakshmi Herself and finally ‘Dhanvantari’ the God of ‘Vaidya’ or of Medicine emerging with the Pot of ‘Amrit’, the Celestial Drink of Eternal Life of Youth. Indra was humbled and Maha Vishnu advised Maha Lakshmi to re-inter Indraloka once again. Coming fully to senses, Indra executed sincere ‘Puja’formally by offering the traditional ‘Shodasopacharas’ the sixteen services of comfortable seat on a bejewelled carpet, Ganges water with sandal paste, flower perfumed scents, silky clothes to wear, excellent ornaments of gold and jewels, agarbathi ( Incense)‘Dhupa’, camphor and ghee soaked vick lighting, variety of luscious fruits, main-course food dishes, sugarcane and other  juices, ‘payasam’ (boiled rice, cow milk, sugar and dry fruits), other Sweets, garlands, ‘Achamaniya’( mouth rinsing with perfumed water), water to drink Ganga water and betel leaves with scented dry nuts as a digestive material. Thereafter, Indra meditated Maha Lakshmi with the Seed Mantra as Brahma taught him viz. Om Srim Hrim Kleem Aim Kamala vasinayi Svaha  for hours together with earnest concentration. By the power of this Siddha Mantra, several illustrious personalities fulfilled their desires, like Kubera with unparalelled wealth; Daksha Savarni Prajapati and Mangala became Emperors of Seven Islands; Priyavrata, Uttanapada and Kedararaja became Emperors and Great Siddhas too. As Maha Lakshmi relaxed after the Puja so graciously, then Indra eulogised Her to say that She was Rajyalakshmi to Kings and Griha Lakshmi to house holders, Aditi or the Mother Figure to Devas, Surabhi born of Ocean, Embodiment of ‘Suddha Tatva’, the ‘Svaha Svarupa’ or the offer of Sacrifices to Agni; ‘Svadha Swarupa’,or food offerings to  the anxiously awaiting ‘Pithris’ of dead persons; ‘Dakshina Svarupa’ (the Fees paid to Sages and Brahmanas to perform Mantra-filled Sacrifices, Vratas, and Pujas), Bestower of the Best Boons to Mankind viz.‘Dharma (Virtue), ‘Artha’ (Wealth), ‘Kama’  ( Fulfilment) and ‘Moksha’ (Salvation) and so on. Who ever recites the Siddha Mantra, Siddha Stotra and ‘Sree Suktam’ thrice a day would indeed be blessed with the Four Boons of Life.
While Narayana Maharshi narrated the above to Devarshi Narada, the latter raised three doubts regarding the significance of three ‘Svarupas’ or Formats of Svaha, Svadha and Dakshina in the Siddha Stotra of Indra afore mentioned. About  Svaha Devi, Devas complained that they were not properly receiving the Ghee oblations in the Fire pit of various Sacrifices and Brahma prayed to Devi Prakriti. The solution was that a part of Prakriti would beget a child from the burning power of Fire by name Svaha Devi and that she would deliver three sons viz. Dakshinagni, Garhyapatagni and Avahayagni. Whenever Sages, Brahmanas or Kshatriyas recite Mantras, the terminal component of the Mantra ought to be ‘Svaha’ or otherwise the entire act of the Fire Sacrifice of pouring Ghee as also the potency of the concerned Mantra would be futile like a serpent without poisonous fangs. Even during ‘Dhyana’ or meditation the last word has to be Svaha. As regards Svadha Devi, Sage Narayana informed the origin to Narada that Brahma Deva created Seven Pitris viz.
Kavyahonala Somo Yamaschairyama thatha Agnivastha Barhisadah Somapah Pitri Devatah’ or Kavya, Anala, Soma, Yama, Agnivastha, Barhisada and Somapa. The daily duties of Brahmanas are bathing, Trisandhya, Sraddha upto the stage of Tarpanam with ‘Savya Dharana of Yagnopaveeta’ or normal wearing of the Holy Thread as against ‘Pracheenaveeti’ or the way worn while praying to immediate Pitris of three generations of father, grand father and great grand father. Salutations to Svadha Devi are thus a must while performing daily rites like Tarpanams and most certainly on Shraddha Days. Like in the case of Svaha Devi and Svadha Devi, Dakshina Devi too is of Maha Lakshmi’s partial extension. Without rendering prayers to Her to absolve the shortcomings by the Master of  any Yajna, Shraddha, Vrath, formal worship or any such other activities in which Sages or Brahmanas are involved, the fruits of the prayers are quite incomplete.
Sashti  Devi ( Devasena) is one of the Shodasa (Sixteen) Matrikas*, the Manasa Putri or mind-born daughter of Brahma, the better half of Skanda, the Sixth Formation of Devi Prakriti, a Siddha Yogini and the boon-giver of sons who have no sons, wives who have no wives and wealth to the needy. Basically, She is the Goddess of children. Once, King Priyavrata, the son of Dharma and Grand son of Svayambhu Manu performed ‘Putrakama Yajna’ being intensely craving for a son. He was no doubt blessed by a son but with scant life and protruded eye balls. Priyavrata was unable to experience the situation and readying himself to end his life but then appeared Sashti Devi, took the child on Her lap and the miracle of normalcy happened instantly.Being ever grateful, Priyavrata popularised the Devi’s worship in all the three worlds since when a new born child’s sixth day Her worship commenced and observe various formalities as a child grew including Nama Karana ( Name- Giving) on the twenty first day the ‘Annaprasana’ ( feeding morsels of rice and milk) after six months and so on as the Laws of the Kingdom. Also Her worship after a child’s birth and other ceremonies or after recovery of a child’s illness became popular as formal pujas with the Mantra on the lips of the parents Om Hrim Shasthi Devyai Svaha. [The Sixteen Matrikas are Gauri, Padma, Sachi, Medha, Savitri, Devasena, Vijay, Jaya, Svadha, Svaha, Mataro, Lokamatra, Hrishti, Pushtistatha, Tushti, Atmakuladevata. The Original Sapta Matrikas are Brahmi, Mahesvari, Vaishnavi, Indrani, Kaumari, Varahi, and Chamundi].
Mangala Chandika known for the constant worship by Mangala ( Planet of Mars), the son of Bhu Devi, is also a high devotee of women all over the Universe. She was worshipped foremost by Maha Deva Himself, as She was the Prime Shakti as Chandi, an Extension of Durga, with whose active  involvement that the ferocious Tripurasura was annihilated, with Maha Vishnu Himself was the carrier as a huge bull. Soon after victory, Maha Deva worshipped Chandi Devi out of gratitude formally with ‘Shodasa upacharas’ and meditation of the Mula Mantra: Om Hrim Srim Kleem Sarvapujaye Devi  Mangala  Chandike Hum  Phat  Svaha. After Maha Deva, Mangala Graha worshipped on Tuesdays
( Mangalvar each week), then King Mangala of Manu’s clan, the inhabitants of the Sub Terrain Regions, and all the women elsewhere as also men desirous of Victory in various tasks. She wards off all Evils and Spirits and is an epitome for bravery and success.
 Mansa Devi the mind born daughter of Sage Kasyapa is also known as  Manasa Krida Shakti or Mind- Play Energy, often playful within Herself. She is worshipped by Krishna and as a Siddha Yogini having  a thin body owing to contant Tapasya, thus known therefore as  Jata Karu as Sage Jata Karu too was too thin. Popular as Jagad Gouri illustrious for fair colour and charm, Manasa Devi is a unique Deity highly popular in the Sub Terrain world, especially Snakes and other species of the under world and also on earth, Heavens and Brahmaloka. She is named as ‘Shaivi’ as an ardent devotee of Shiva, as a ‘Vaishnavi’ as is a Bhakta of Maha Vishnu ; as Nagesvari as the Saviour of Serpents when Janamejava executed the Naga Yajna after Parishith’s mortal end following a curse by a son of a Sage’s son; as Naga Bhagini or Vishahari as a sure curer of poison by snake bites; as Maha Jnanayuta or the Possessor of Great Knowledge; as Mrita Sanjivini as the Revivor from Death and Astika Mata or the mother of Sage Astika. Thus Mansa Devi is acclaimed as Jaratkarupriya, Jarat Karu, Jagad Mata, Siddha Yogini, Shaivi, Vaishnavi, Nagesvari, Visha hari, Mahajanayuta, Mrita Sanjivini, Astika Mata and Mansa Devi.
[ Mansa Devi Temple in Haridvar in Uttarakhand  is situated atop Shivalik Hills by a rope way naned ‘Udan Khatola’ and is famous for fulfilling the desires of  lakhs of Devotees]. The twelve lettered Seed Mantra after worship by Sixteen Services of Ahvana, Aseena, Sugandha,  Padya, Dhupa, Deepa, Pushpa, Abharana, Panchamrita, Vastra, Paniya, Phala, Chamara, Naivedya, Achamaniya and betel Tamboola, followed by Stotra and Dhyana. The Seed Mantra is: Om Hrim Srim Klim Aim Manasa Devyai Swaha.
Devi Surabhi was Bhagavan Krishna’s own creation along with Her calf from His left side, as the Lord desired to drink milk during the union with Devi Radha. Krishna Himself milked Surabhi in a jar and sipped with Radha which  tasted like elixir. The jar became bigger and bigger to an extent that the milk far overflowed as a stream first and finally as a ‘Kshira Sagara’(an Ocean of Milk). From Devi Surabhi’s body pores millions of Cows emerged along with calves and since then the Universe has witnessed the presence of plenty not only for milk but its by- products, especially butter and Ghee as the latter are significant for the Yajnas as offerings into Firepits. So much so, every household could keep cows and calves as one of the sources of prosperity and dignity. Sri Krishna the World’s most renowned cowherd keeper prayed to Devi Surabhi by the seed mantra: Om Surabhai namah and the Go-Puja (worship of Cows) is a part of Hindu Faith, as is in vogue in households and temples. It is customary that the Food offerings on Shraddha days in terms of ‘Pindas’ to Pitris are fed to cows before taking the food themselves. Also cows in households are symbols of Lakshmi ( Wellness) and Dharma ( Virtue).
Worship of Devi Radha and Devi Durga
The highest manifestaions of Mula Prakriti are Devis Radha and Durga, told Sage Narayana to Narada Muni. Radha ( Maha Lakshmi) represents ‘Prana’ or Life while Durga provides ‘Buddhi’ or Awareness ( Jnana). The entire Universe is originated and guided by these two Shakties. The Mula Mantra  to invoke Devi Radha-Radhinoti or the Fulfiller of Desires- is Om Sri Radhayi Svaha is indeed a powerful one, handed over from Krishna (Maha Vishnu) Himself to Brahma downwards.
First and foremost, the ‘Ashta dala’ ( eight-petalled) Lotus be arranged to accommodate the eight forms of Radha Shakti be invoked one by one: clock-wise East of the petal be seated Malavati with Devi Radha in the Center, Madhavi on South East corner, Ratna Mala in South, Susila on South West, Sasikala on West, Devi Parijata on North West, Parvati on North and Sundari on North East. Outside this Region be seated the Sapta Matrikas Viz. Brahmi, Mahesi, Vishnavi, Indrani, Kaumari, Varahi and Chamundi.On the Bhupuras –the Entry points of the ‘Yantra’ be placed the ‘Ashta Dikpalas’ Indra in the East, Agni in South East, Yama in South, Niruti in South West, Varuna West, Kubera North and Easana in North East, besides the Armoury of Devi be also accomodated in the outside region. Then each of the Sevas like Avahana, Asana and so on to the Devi Radha and the various Deities arranged in the Yantra be performed by reciting the Mula Mantra at each of the Sixteen Services be executed. Therafter, recitation of Thousand Names ( Sahasra Namas) of Devi be performed diligently as also the Radha Stotra.
As regards worship to Durga, another part of Mula Prakrti, Maha Deva and Maha Vishnu lead the list and whoever is faced even with highly insurmountable problems are successful in their overcoming these, provided the prayers are sincere and truthful. The Mula Mantra of Devi Durga states: Om Aim Hrim Klim Chamundayai Vicchhe. Brahma, Vishnu and Mahesa are the Rishis of this Mantra; Gayatri, Usnik and Anushthup are the ‘Chhandas’; Maha Kali, Maha Lakshmi and Sarasvati are the Deities; Raktadantika, Durga and Bhramari are the Seeds ( Bijas); Nanda, Sakambhari and Bhramari are the Shaktis; Dharma ( Virtue), Artha ( Prospertity) and Kama ( Desires) are the application prospects; consider the devotee’s head represents the Rishis of the Mantra, mouth as the Chhandas, and the heart as the Deities; Shaktis as the right part of the devotee’s body and the left part as the Bija of the Mantra. Thus fixing the above, the devotee must perform ‘Kara Nyasa’ as follows:
Aim Hridayaya Namah, Hrim Sirase Svaha, Klim Sikhayam  Vasat, Chamundayai Kavachayi Hum, Vichhe Netrabhyam  Voushat, Aim Hrim Klim Chamundayai Karatalaprushthabhya Phut. Then Anga Nyasam be performed by touching the body parts concerned as follows: Aim Namah Sikhaya, ( touch the tuft), Hrim Namah ( touch the right eye), Klim Namah ( left eye), Cha Namah ( right ear), Mum Namah ( left ear), ndam (nostrils), Vim Namah ( on the face),Chhe(Prushtha), then, Aim Hrim Klim Chamundayai Vicche( the whole body) Dhyanam to Durga should follow to say that She as Chamundi with ten hands and ten weapons,viz. Khadga (Axe), Chakra (discus), Gada ( Mace), Bana ( Arrows), Chapa ( Bow), Parigha, Sula ( Spear), Sword, and Kapala; that She is three eyed Maha Kaliwith black colour, frightening to Rakshasas,with ten faces and ten feet. In case of  Maha Lakshmi, She  has twenty hands with a thunderbolt, water pot, Kamandalu, Padma ( lotus), Pasa (noose), Surapatra ( pot for liquour), Ghanta( Bell), Sudarsana (Cutting wheel), Shakti ( Weapon) and a Danda ( rod) in addition to those of  Chamundi’s ten hands and accompaniments; and as  Sarasvathi with ten hands and armoury as of Chamundi. All the Deities be thus  worshipped as per Yantra of a Triangle with an eight petal lotus format  and with twenty four leaves, placing Brahma and Sarasvati on the East, Vishnu and Lakshmi in Niruti, Sankara and Parvati in the Vayavya corner, Lion in the North of the Devi, on the left side of the Devi, as also Mahisha in a corner. In the Central place be seated the Deities viz. Jaya, Vijaya, Ajita, Aghra, Mangala and other Pita Shaktis; then worship Nandaja, Sakambhari, Raktadanta, Siva, Durga, Bhima, and Bhramari. Do worship later on the eight  petals with the following viz. Brahma, Mahesvari, Kaumari, Vaishnavi, Varahi, Narasimhi, Aindri and Chamundi. Further worship on the twenty four leaves be performed with:Vishnu Maya, Chetana, Buddhi , Nidra, Hunger, Shadow, Shakti, Thirst, Shanti, Species ( Jati), Modesty, Shanti, Faith, Lakshmi ( Wealth), Fortitude, Vriti, Sruti, Kirti, Smriti, Daya, Tusti, Pusthi (Nourishment) , Bhranti  and Matrikas. On the corners of Bhupura or entry points of the Yantra be worshipped Ganesha, Kshetrapalakas, Vatuka and Yoginis. Outside of the Yantra be worshippped to Indra and other Devas along with their weapons. Mula Prakriti be worshipped compositely according to Chandi Patha or Saptasati Stotra. Indeed this method, if followed, Mula Prakriti as Durga would indeed  be beneficial for the attainment of the ‘Chaturvidha’ or four types of ‘Paramarthas’ of Dharma, Artha, Kama and Moksha!
Sakti ‘Rupas’ ( Images) during Manvantaras
Variations of Primordial Shakti appeared during the tenures of successive Manu Periods as related to interesting happenings. The first Manu Svayambhu meditated hundred years to Adi Shakti by means of  ‘Vakbhava Mantra’, given to him by Brahma. She appeared, blessed and disappeared towards the direction of Vindhya mountain and took the image of Vindhya Vasini  to bless the people around.
Sage Narada visited the King Vindyadri and sowed seeds of jealousy in the King’s mind as quite a few other mountains were far more popular than the Vindhyas, especially Meru the biggest and tallest, which had the privilege of  Suryadeva  circumambulating the Sumeru as a major land-mark for facilitating  time, days and nights, months, years and so on. Out of extreme envy, Vindhya Raja grew up and up to surpass the height of  Sumeru and thus the routine track of Sun God was terminated and  He had to change His course leaving half of the Universe as dark. As there was utter chaos and disorder, Devas, Indra and Brahma visited Vishnu, who in turn sought the advice of Praktritk Maya and accordingly, despached Agastya Muni from Varanasi to Vindhyas.The King of the Mountain reverentially bent to reach the feet of the Muni and Agasthya asked Vindya raja not to get up till he returned from Southern Bharat. Agasthya had not returned to cross Vindhyas as the Mountain continues to be bent still. During the reign of the second Manu Sarvochisa, there was the appearance of Goddess Taruni Jagadhatri, whose blessings made the Period completely foe-less. Similarly the second and third Manus-Uttama and Tamas- too secured the blessings of Devi Bhagavati not only to reign peacefully but to maintain the line of succession. In fact, Tamasa Manu conducted Nava Rathras during Spring and Autumn Seasons dutifully and Goddess Devesi blessed the Manu and his Subjects. The fifth Manu, the younger brother of the previous, named Raivata deeply meditated   Kama Devi and attained Siddhis for himself as also to several of his Subjects. The Sixth Manu Chakshusa prayed to Vakbhava Devi or the Goddess Sarasvati who nodoubt appeared before the First Manu, but the current Manu declared Her as Manu Clan’s Goddess and prayed to Her thrice a day as also encouraged his Subjects to worship, build temples, hold regular Pujas and Spiritual Congregations and so on. The Seventh Manu Vaivasvata Sraddha Deva too practised austerities and secured full blessings of Devi Bhagavati. The Eighth Manu, Savarni, was the illustrious son of Surya Deva and had the knowledge of previous births; in his immediate last birth he was King Suratha and was a great devotee of Devi Maha Maya. He was quite accomplished as an erudite, art-loving and virtuous King but his Ministers conspired and allowed enemies to gain his Kingdom. Suratha reached Sage Sumedha’s hermitage and scenting the King’s previous background, the Sage taught him how to practise Maha Maya’s devotion. Sumedha described the evil deeds of the demon brothers Madhu and Kaitabha who were born from Vishnu’s ear-wax, secured Maha Maya’s boons of Voluntary Death or ‘Svachhanda Maranam’; were  puffed up by arrogance challenged Brahma to fight; the latter ran  for help to Vishnu who was in Yoga Nidra at that time of Pralay, but was woken up by Tamasi Bhagavati, Vishnu fought the Demon brothers but in vain. Maha Bhagavati gave a plan to Vishnu to give boons to the Demons so that they would say that they would give boons instead to Vishnu; the Demons fell in the trap;  Vishnu asked them to give the boon of their death, they agreed to be killed provided there was any space left dry at Pralaya when there was no dry space at all; but Vishnu expanded His thigh-space to kill the demons finally, thanks to Maha Maya who stage managed Vishnu’s victory. Similarly, Sage Sumedha described the Stories of Mahishasura and Sumbha and Nisumbha and finally King Suratha was blessed by Maha Bhagavati to reappear as the Manu Savarni now.
Very interestingly, after the eighth Manu Savarni, his predecessor the seventh Manu Vaivasvata’s six sons all became sucsessive Manus from the Ninth to Fourteen, thus virtually dominating the clan of Manus; they were Kasura, Prisadra, Nabhaga, Dista, Savyati and Trisanku! They were all very virtuous and spiritual and practised Tapasya only by drinking water, breathing air and the smoke of fire for twelve years and chanting the Vakbhava Mantra which all of the previous Manus did. Finally, Devi Bhagavati appeared in the form of Bhramari Devi granted their boons to become invincible, excellent Kings, fathers of many sons, and famous all over. Devi Bhramaramba also blessed them  as an additional boon of becoming Manus one after another! They became Daksha Svavarni, Meru Savarni, Surya Savarani, Chandra Savarini, Rudra Savarani and Vishnu Savarni.An extremely vicious Demon, named Aruna was actually responsible for innumerable atrocities all over the Universe as he was given the boons of deathlessness from wars, men, women, animals or reptiles or Devas. As Brahma granted the wishes, the Demon Aruna tormented one and all and pushed out Devas from their Seats of Power. Lords Brahma,Vishnu and Maha Deva became insufficient to subdue the Daitya. A Celestial Voice was heard that Aruna would continue to be invincible as long as the Demon would recite Gayatri Mantra; Brihaspati was sent to the Demon’s abode to prevent reciting the Gayatri Mantra and he did so by arguing with Aruna that Gayatri was indeed a typical Deva Mantra commended by Vedas-the Enemy Scriptures- better be avoided for there are many other praises to Almighty through the proven means of Sacrifices instead of following the Deva’s way. Fully convinced, Aruna Demon stopped reciting Gayatri Mantra. That was the auspicious time when Maha Devi appeared as Bhramara Devi with attracting crores of black bees, aptly named as Bhramara Devi, who nipped the Demon’s neck with least resistance. The Devas had no bounds of joy and relief and prayed to Her with reverence and devotion that She was the ‘Kutastha Chaitanya’ or the Immovable and Everlasting Super Consciousness, the least disturbed by but actively involved in the processes of ‘Srishti’ (Creation), ‘Stithi’ (Existence) and ‘Laya’( Destruction); She was Kalika, Sarasvati, UgraTara, Madoghra, Bhairavi, Tripura Sundari, Matangi, Dhoomavati, Sakambhari, Chhinnamasta, Destroyer of countless Demons and saviour of Trinity, Indra and Devas, and  Sages, Maharshis, Rajarshis and  the entire Universe always.

Emphasis on Dharma and Right Living
While the Golden Rule is that one should conduct daily life according to the dictates of one’s own interior conscience, it is most likely that such responses might, more often than not, either mislead or not clear owing to family, social or even self-imposed limitations. That is why the Set Regulations of ‘Srutis’ (Vedas), ‘Smritis’( Sastras),  and  Puranas should  be the Best Guide to Dharma, as tempered with ‘Loukya’( Commonality) to the barest minimum possible.
Indeed the Guidelines are determined by the Principle of ‘what traffic could bear’ or when one should not be considered as a complete oddity to the extent of social ostracization. At the beginning of the day when one wakes up and prays the Almighty, an honest review of the previous day by way of Soul searching would indeed be an excellent barometer. While doing so, the best posture would be ‘Padmasana’ or squatting with right foot on the left lap and vice versa, chin down with tongue down the palate and perform ‘Pranayama’ practising ‘Dharana’or holding the breath. Pranayama is of six types, viz. Sadhuma ( when breathing is unsteady), Nirdhuma ( when breathing is somewhat controlled), Sagarbha ( concentrated with Mantra), Agarbha
( without Mantra), Lakshya ( when a deity is targetted) and Alakshya ( without a target). Pranayama is the simple and ideal Yoga consisting of the Pranava Mantra OM ( A+O+M), the three words eah word standing  for Puraka, Kumbhaka and Rechaka respectively; in other words, use the Ida Nadi (pressing the left nostril), perform Puraka by counting A ( Vishnu) thirty times and Kumbhaka  O ( Siva) sixty times; then Rechaka  by the Pingala Nadi counting M ( Brahma) by counting  sixty times thus performing one Pranayama in full.
The next step is indeed arduous and is possible only through active assistance of an Expert Yoga Teacher.  Once a few  Pranayamas are performed like this, one could take up the action of ‘Shatchakra Bheda’ or perforating  the six chakras ( Plexuses) or the nerve centers or Lotuses through which the life forces pass viz. ‘Muladhara Chakra’ or half way between anus and linga mula ( Sacral Plexus) with its Lotus having four petals, ‘Svadhishtana Chakra’ or Linga Mula (Prostrate Plexus) with its Lotus having six petals; Navel ( Solar Plexus)-Manipura Chakra- with its Lotus having ten petals, Heart (Cardiac Plexus) -Anahata Chakra- with its Lotus having twelve petals, Throat or larengeal and pharengeal Plexus as Visuddha Chakra having its Lotus with sixteen petals; and Forehead ( between the eyebrows) or the Carvenous Plexus named ‘Ajna Chakra’ with two petals of Lotus represented by the letters ‘hum’ and ‘ksham’ placed in opposite directions of the center, standing for Brahma. After breaking the Six Chakras, the Yogi seeks to carry the Kundalini Shakti to Brahma Grandha thus attaining Salvation. The blessings and guidance of a Guru is a must to take up a life-venture as this. Also excellent control of various body parts is a pre-condition, besides strengthening mental regulation and that is possible through ‘Sadachara’( Ideal Life style). Following ‘Varnashrama’ discipline especially among Brahmanas enables to adopt the required and conditioned life pattern!
Significance of ‘Rudrakshas’ and Bhasmas
The origin of Rudrakshas [dark beads of Tree, termed Elaeocorpus Ganitrus in Latin language] or Lord Siva’s tears, extensively used as Prayer Rosaries, goes back to Maha Deva’s killing Tripurasura, who sought to destroy  the Universe and whom all the Devas, Brahma and Vishnu failed to control. Maha Deva concentrated with His eyes wide open for several years together to create a very highly potent weapon by name ‘Aghora’ with which to annihilate the Demon and in the process trickled tears which produced a stream from where sprang a Rudraksha Tree.
The Rudraksha Seeds are of thirty eight varieties. From Lord Shiva’s right eye, signifying ‘Surya Netra’ (Sun God), emerged from the Trees that yielded twelve kinds of yellow colour seeds;from His left eye, signifying ‘Soma Netra’ (Moon) came sixteen varieties of white coloured beads, and from the Lord’s third eye on His forehead representing ‘Agni Netra’ ( Fire) came ten varieties of black colour. The white variety of the beads are meant for wearing by Brahmanas, the red colour by Kshatriyas and the black coloured beads by Vaisyas and others. ‘Eka Mukhi’ Rudrakshas represent Siva Himself the wearing of which washes off even the worst sin of a killing  a Brahmana’; two faced one represents Deva and Devi destroying two kinds of sins among ‘Pancha Paatakas’; the three faced bead representing Agni Deva removes the sin of killing a woman; the four faced Rudraksha representing Lord Brahma terminates the sins of  killings in general; the five faced bead is like Rudra removing sins of consuming prohibited material or places; the six faced one is the six headed Kartikeya washing off ‘Brahma hatya’; the seven faced Rudraksha stands for ‘Ananga’ or ‘Manmatha’ removes the sin of stealing gold and other valuables; the eight faced bead represents Lord Vinayaka who not only removes the sins of illicit relations but also provides plenty of food, Vastras, gold and so on ; Lord Bhairava is manifested in the nine faced bead standing for Contentment and destruction of several sins; the tenth faced bead represents Janardana obliterating the ill effects of Planets and demolishing the evil impact of Spirits like Pisachas, goblins and the like; the eleven faced Rudraksha stands for Ekadasa Rudras bestowing the benefits of horse sacrifices, Vajapeya Sacrifices and gifting several cows; ‘Dwadasa Adityas’ or Twelve Suns [Ansa, Ariman, Bhaga, Daksha, Dhatri, Indra, Mitra, Ravi, Savitri, Surya and Yama] are denoted by the twelve faced Rudraksha which yields the advantage of Gomedha and Asvamedha Sacrifices, fearlessness from cruel animals and armed enemies, attainment of kingships, and dissolution of sins of killing elephants, horses, deer, cats, snakes, mice, frogs, assses and such other animals. It is said that a thirteen faced Rudraksha is a great rarity representing Kartikeya and if available would absolve even patricidal and  matricidal sins, attainment of ‘Ashta Siddhis’ and the capability of creating gold, silver and precious stones, thus qualifying consummate happiness. Wearing a fourteen faced Rudraksha which perhaps is an almost impossibility is like wearing Siva Himself! Meditation ( Japam) is to be performed by using a twenty seven bead, or fifty four bead or one hundred eight bead rosaries and wearing a hundred and eight rosary is a constant protection of Maha Deva Himself. Wearing one- faced, five- faced, eleven- faced or fourteen- faced Rudrakshas is highly recommended. He who holds thirty on neck, fourty on head, six each on ears, twelve each on hands, sixteen each on arms, one each on eyes, one on hair or crown, and hundred and eight on breast totalling two hundred and fifty one become Maha Deva Himself.  It is stated that wearing even one bead at the time of bathing would be meritorius and similarly at the time of death too, if a rosary of beads is worn, Lord Kartikeya would halt and lessen the impact from Yama Dootas. Medical values of wearing Rudraksha malas (rosaries) are said to be immense in  warding off depression, stress, diabetes, cancer, heart and blood related diseases. Close contact of body parts like head, heart, neck, ear and hands assures protection from ill health. All vedic acts are to be accompanied by wearing Rudraksha Malas like Sacrifices, Vraths, Pujas, holy baths, Shraddhas, Solar and Lunar Eclipses, Uttarayana and Dakshinayana ‘Samkramanas’(entry timings), and Full Moon and New Moon days or Pournami and Pradhama days.However one should not touch or consume wine, meat, tobacco, onion, garlic and such impurities as also during mating, since these constitute atrocious insults to Maha Deva. However, Sage Narayana  quoted Maha Deva telling Kartikeya that any human being irrespective of caste or even animals or other species carrying Rudrakshas would be immune from sins as an ass carrying a load of the beads died on way but had salvation!

Use of  Bhasma ( ash), preferably by  the Fire oblation performed by Brahmanas themselves or atleast  by burnt remains of cow dung, is to be smeared on forehead , shoulders and chest is as important as wearing Rudrakshas. Soon after bath, the use of Bhasma mixed with water drops as three curved lines be applied first as two top lines by the middle finger and ring finger from left to right and then the lowest line by the thumb from right to left. The applications of bhasma is to be done thrice a day, before the Tri-Sandhya Gayatri Japas. While applying the Bhasma thus, three pranayamas be preceded and ‘Dhyanam’ of Panchamukha ( Five faced) Maha Deva viz. ‘Isana’ ( facing South East named Eswara), ‘Tatpurusha’ ( facing East named Maha Purusha or Tamasika), ‘Aghora’ (facing South named Siva with destructive cum regenerative Power), ‘Vamadeva’ ( facing North, known as Preserver and healer) and ‘Sadyojata’ ( facing west representing Siva of Creative Power). [ The ‘Panchamukha Dhyanam’ to be performed as per the relevant portion of ‘Maha Nyasam’viz. 1)Om Bhurbhuassuvah-Sadyojatham prapadyami Sadyojatayavy namo namah/ bhave bhave nati bhavebhavasvaam bhavodbhavayam namah 2)Om Bhurbhuvassuvah-Vamadevaya namo jyeshthayanamo Sreshthaya namo Rudraya namah kalaya namah kalavikaranaya namo bala vikaranaya namo balapramathanaya namssarva bhuta damanaya namo manonmanaya  namah; 3)Om Bhurbhuvassuvah-Aghorebhyo -thaghogorebhyo ghorathata- rebhayah/ sarvebhyassarva sarvebhyo namaste astu Rudra rupebhyah 4) Om Bhurbhuvassuvah-Tatpurushaya vidmahe Maha Devaya Dhimahe-Tanno Rudrah Prachodayat 5)Om Bhurbhuvassuvah-Esanasarva vidyanam Eswara Sarva Bhutanam Brahmadhipathih Brahmanodhipathi Brahmaassivome astu Sadasivom. Thereafter, relevant Mantras be recited to say that each of the Panchabhutas is Bhasma viz. Fire is Ash, Earth is Ash, Water is Ash, Ether is Ash and Radiance is Ash. Then apply Bhasma as prescribed above. If Bhasma is not applied, Brahmanas are not entitled to perform ‘Sandhavandana’or Gayatri Japam. Contrarily, no sin could enter the body once Bhasma is applied as prescribed. This is why Brahmanas take care to apply the Tripundra by the use of the three fingers as the ring finger represents as A, the middle finger represents U and the fore finger represents M from the Pranava Mantra OAM. At the same time however, any person irrespective of caste could use ‘Vibhuti’ ( not the Bhasma as disinguished above ie. from Yajna fire or from dried cow dung burnt) and the application of vibhuti has far reaching beneficial impact. However, care should be taken not to apply it on unclean bodies and while spitting, sneezing, coughing, using toilet  and after washing off , be reapplied with clealiness ensured, since Vibhuti is Maha Deva Himself.

Method of ‘Sandhya Vandana’ and worship of Devi Gayatri
‘Sandhyopasana’ to be performed thrice a day in the morning, midday and evening is must to the     Brahmanas. The timings in the morning are the best when stars are still visible, medium when they disappear and inferior after the Sun has risen; at midday; and in the evening as Sun is disappearing is the best, when Sun has disappeared the timing for Sandhya is medium and inferior when Stars are visible. If for any reason, it is not performed, Prayashitta Mantra be recited.
Normally, the duration of the morning and evenings take two ‘dandas’ each or forty eight minutes. In case the Sandhya vandana is nor performed the Brahmana becomes bad and would become a dog in the next birth. The best form of Sandhya is when it is carried  out on a river bank in a temple before Devi, the one executed in an enclosure of cows is of medium value and done in a household is of inferior nature. As Devi Gayatri is the Presiding Deity of Sandhya and as She is the Originator of Vedas, Sandhya is as good as meditating all Gods and other prayers might be optional.
Sandhya vandana is to commence with ‘Achamana’( Taking water into the right palm and sipping it thrice) as an opening action of Sandhya saying  Om  Kesavaya svaha, Om Narayanaya Swaha and Om Madhavaya Svaha while  washing the hands; continue to recite  Om Govindaya namah / om Vishney namah; touch the lips with right thumb from right to left saying Om Madhusunanayh /Om Trivikramaya namah; after wiping the lips, say Om Vamanaya namah / Om Sridharaya namah; sprinkle water on the left hand to say Om Hrishikesa namah; then say Om Padmanabhya namaha and sprinkle water on legs; Om Damodaraya namaha sprinkle water on head; Om Sankarshayana  namah touch mouth with the three fingers of the right hand; Om Vasudevaya namah /Om  Pradyumnayana namah  touch nostrils with right forefinger; Om Aniruddhaya namah /Om Purushottamaya touch eyes with right thumb and  ring finger; touch both the ears saying  Om Adhoksaya Namah / Om Narasimhaya namah;  Touch navel, right thumb and little finger and say Om Achyutaya namah ; say  Om  Janardanaya namaha while touching breast with palm; then Om Upendrayana Namah touch the head ; and finally Om Haraye Namaha / Om Sri Krishnayana Namah touching the two arm roots. Then perform Achamana by sipping pea size drop of water from the hollow of right hand palm, with the fingers tight and drawing the thumb and little finger together, silently recite Pranava Mantra and Pranayama comprising the processes of Puraka, Kumbhaka and Rechaka three times minimum and reciting Om Bhu, Om Bhuvah, Om Svah, Om Mahah, Om Janah, Om Tapah, Om Satyam, followed by Gayari Mantra : Tat Savithuh Varenya Bhargo Devasya Dheemahi Dhiyoyona Prachodayat Om Apojyoti Rasomritam Brahma Bhur Bhuvavatsuvarom. This would be followed by Aghamasana Marjana Mantra: Om Apohishtha mayo bhuvah tana Urje tadhatana Maheranaya Chakshase/  yovassivatamo rasah tasya bhajahathehanaha usiteerivamatarah/ tasma aranga mamavaha/ Yassyakshayaya  jinvadha Apojana yadhachanahah.
[ Paramatma! As you are kind to accept our prayers, do favour us with the means of our existence like Food and so on; do bless us with your endless kindness our sincere desire to have Your divine appearance which is blissful eternally].  Marjana Mantra is to be used along with Pranava, Vyahritis viz. Om Bhu, Om Svah etc. and Gayatri Mantra. Then follows Achamana Mantras preceding morning, mid-day and evening Gayatri Mantras  viz. Suryascha mamanuscha manu patayascha manu krutebhyaha papebhyo rakshantam etc; Apah punantu prithiveem tha punatumam punantu BrahmanasrutirBrahma punatunam etc; Agnischa ma manuscha manupatayascha manu kritebhyah papebhyo rakshantam etc.respectively preceding morning, mid-day and evening Gayatri Mantra. Later on, Punah Marjana Mantra  viz. Hiranya varnassuchaha pavakaya sujataha etc. Papa vimochana Mantra follows. The next step is Arghya pradana Mantras relevant to morning :Udyantamantam aditya mabhidhyanan etc. while performing ‘Pradakshina’; noon time: Hagumsasuchishadva surantariksha etc. and evening: sama sankalpa as morning west faced. The  Common Pradakshina Mantra for morning, noon and evening is: Udyantamastam Adityamabhidhyayan kurvan etc. Thereafter  Achanamam and Sandhyanga Tarpanam is as follows:- Morning: Sandhyam Tarpayami, Gayatreem Tarpayami, Brahmeem Tarpayami and Nimrujeem Tarpayami; Mid day: Sandhyam Tarpayami, Savitreem Tarpayami, Roudreem Tarpayami and Nimrujeem Tarpayami; Evening: Sandhyam Tarpayami, Sarasvateem Tarpayami, Vaishnaveem Tarpayami. Then the Key invocation or ‘Avahana’ to Gayatri Devi and other manifestations of the Super Energy is as per the following Mantra: Omithyekaksharam Brahma Agnirdevataa Brahmaityarsham Gayatram Chhandam Paramatmam saarupam Sayujyam viniyogam Aayatu varada Devi Aksharam Brahma Sammitham Gayatreem Chhandasammatedam Brahamajushasvame adahnat kurutey papam thadahnat pratimuchyatey yadratrya kuruthye papam tadratyat pratimuchyatey Sarvavarnye Maha Devi Sandhya Vidye Sarasvati Ojosi Sahosi balamasi bhraajosi Devaanam dhaamanamasi Visvayurssarvamasi Sarvaayurabhi bhurom Gayatrimavahayami Savitrimavahayami Sarasvatimavahayami Chhandarshinamavahayami Sriyamavahayami Gayatrya Gayatichando Visvamitr Rishi Savita Devatagnirmukham Rudrassikha Pridhiviyoni Pranapana vyanodana samanasaprana sveta varna Samkhyaya Sa Gotraa Gayatri Chaturvigamsat AksharaTripada Shutkuscchih Pancha Sirshopa Nayane Viniyogaha. [ The word OM is Para Brahma, Agnihotra is Devata, Brahma is Rishi, Paramatma is Svarupam; this Mantropasana is the fruit of Salvation. Gayatri Mother, we are your meditators, kindly fulfil oue desires. You are the Mother of Vedas and Vedantas; let our sins committed during the day and night be abolished at once. You are the Energy of our limbs and sensory organs, the entire source of our Being.We have the honour of inviting you to our prayers as Lakshmi, Sarasvati, Savitri, Vedas and their Meters, Visvamitra and other Rishis. Gayatri Mantra’s Chhandas or Meter is Gayatri Herself, Rishi is Visvamitra, Sun is the Deity, Fire is the Face, Brahma is the head, Vishnu is the heart, Rudra is the tuft, Earth is the Creative Force, the Five types of Air,viz. Prana, Apana, Vyana, Udana, Samana; Fair Complextion, Samkhyaya Gotra, Comprising Twenty four Letters, three feet or steps, Six Stomachs, Five Faces ( Manas, Buddhi, Chitta, Ahamkara and  Pragna indicative of five directions of north, east, west and north plus the above)]. After the Ahvana or welcome, Sroutachamana  and  Apohishta Mantra, Anganyasa  is presented. The Mantras are as follows: Om Bhu padabhyam Namaha ( touch legs),Om bhuvah Janubhyam Namah(touch two knees), Om Svaha Katibhyam namah (touch hip),Om Maharnabhyai namah ( navel), Om Janat hridayaya namah ( heart), Om Tapah Kanthyaya namah (throat), Om satyam Lalataya namah ( forehead). Karanyasa of the six body parts is executed viz. Om tatsavithuh : Brahmatmane Angushtham Namah Hridayaya namah; Varenyam Vishnatmane Tarjaneebhyam namah Sirase Svaha; Bhargo Devasya Rudratmaney Madhyamabhaym Namah Sikhaya vashat; Dhimahi Satyatmaney Anamikabhyam NamahaKavachaya hum; Dhiyoyonah Jnatatmane Kanishthikabham Nanah Netra trayayavoushat ; Prachodayat Sarvatmane Karathala prushthabyam Namah Karathala prushthabhyam namah Astraya phut /Bhurbhuvassoromiti Digbandhah. Gayatri Mantra Japa Samkalpa  is then made.  Main Dhyanam is as follows: Muktavidruma hema nila dhavala chhayirmukhayir streekshanayir yuktamindu nibaddha ratna makutam tatvartha varnatmikam Gayatrrem varadabhayam kuskasassubhramka palam gadam sankham chakra dharavinda ugalam hastyirvahanteem bhaje. [Devi Gayatri’s five faces are white like pearl; one is red like coral, second is yellow like gold, third is blue like neelam, fourth white like milk, and the fifth is of ‘trinetra’ or three eyed. We meditate Her gem studded headgear with half- moon like jewel on Her Head, and eight hands with Benedictine mudras, ‘Ankusam’, Gada (mace), Sankham, Chakram, Skull, and TwoLotuses.] The Mudra Dharana  or  performing Twenty four Mudras, as taught by Guru would be next step in the Gayatri vandanam. The relevant Mantra is: Sumukham Samputamchaiva vitatam vistrutam tadha/ dvimukham trimukhamchaiva chatuh Pancha mukham tadha Shanmukhotho mukhamchaiva vyapakaamanjalim thadha sakatam Yama Pasamcha gradhitam sanmukhom pralambam mushtikam chaiva Matsyah Kurma Varahakou Simhakrantam Mahakrantham mudgaram pallavam tadha. Lamityadi Pancha Puja to Five Elements viz. ‘Lum’ Prithivi tatvatmane Tripada Gayatri Devatayi Namah-Gandham parikalpayami; ‘hum’ Akasa tatvatmane Pushpam samarpayami; ‘yam’ Vayu tatvatmane Dhupam aghrapayami; ‘Ram’ Vahni deepam darshayami; ‘Vam’ Amrita tatvatmane Amrita Naivedyam; and ‘Sum’ sarvatvatmake Sarvopachara Pujaam parikalpayami namah. Before performing Gayatri Japam, the permission of Guru be obtained.[ The word-by-word meaning of Gayatri Mantra is: Om : Almighty God; Bhur ( Embodiment of Vital Energy); Bhuvaha ( Destroyer of Suffering);Svaha ( Embodiment of Happiness); Tath ( That Almighty); Savitur ( Bright like Sun); Varenyam ( The Supreme); Bhargo ( demolisher of Sins); Devasya ( the Divine Force); Dhimahi ( May receive); Yo ( Who); Na ( Our), Prachodayat ( Let inspire in right direction). In other words : Oh Almighty, You are the Creator of Life, Slayer of Sorrow, Bestower of Happiness and Creator of the Univerese. May we receive Your Supreme  Energy to raze our sins and guide us in our intellect in the right direction.] While performing Gayatri Japam mentally, one should not shake head and neck or show teeth.The number of the Japam could be hundred and eight times or fifty eight timed or at least ten times.The Japam is not performed while bathing, for Gayatri is like Fire or  ‘Agnimukha’. Soon after the Japam, recite the Mantra of ‘Mukta vidruma hema neela etc.’ keeping a mental picture of Gayatri as just mentioned earlier and then  perform Eight Mudras  reciting  Surabhi Jnana yonischa nischa sankham chakram cha Pankajam Linga nirvana mudraschyeshta Mudrah prakirtithah. ‘Triachamanam’ - Achamanam thrice- follows and then proposing ‘Suryopasthanam’ or taking leave of Sun God in the morning and afternoon Sandhyas and in the Evening Sandhyas propose ‘Varunopasthanam’ as per Mantras relevant to morning, mid-day and in the evenings respectively. Dik devata namaskaram or salutations to the Deities in charge of six directions of East, South, West, North, Upper and Nether Regions is executed followed by concluding Dhyanam, Tri achamanam and the concluding and formal Salutation from Brahma downward :  Aa Brahma lokadaseshadaa lokaloka parvatat / ye santhi Brahmanaa Devasthebhyo nityam Namonamaha. Ae tatbhavam tat Parameswara arpanamastu.
Gayatri Punascharana is a step forward from simple and regular Tri Sandhya Gayatri to higher category, after reciting Gayatri Japa by twenty lakh times. This has to be  executed in the presence of a Guru at a Holy Place, Temple or River bed and afer stringently following dietary and other restrictions such as prohibited months, days, Stars, Tithis, and so on. Similarly, those who have a penchant for Vaisva Deva Worship by way of Five Yajnas viz. Deva Yajna, Brahma Yajna, Bhuta Yajna,  Pitri Yajna and Manushya Yajna. Other stringent penances are to practise Vrats viz. Prajapatya Tapta Krichchra, Santapana, Para Krichchra and Chandrayana. The Prajapatya Vrata of the four mentioned is for twelve days of which food is taken first three days as one mid-day meal, next three days as evening a day, further next three days any one meal unsolicited and the final round of three days without food at all. Santapana Vrat is for two days, first day consuming cow’s urine, dung, milk, curd, ghee and water of kusa grass and the second day on full fast. Tapta Krichchra Vrat is for twelve days, each three days consuming hot milk, hot water and hot ghee and final three days only air respectively during each three days duration.The Ati Krichchra Vrat is to eat one mouthful food a day for three dayas and next three daysful fast. Para Krichchra Vrat is to abstain food for twelve days. Chandrayana Vrath is to decrease one mouthful a day from the day after Amavaysa, which would be a complete fast, to Pournami and increase mouthfuls each day during the next fortnight. To repeat Gayatri twenty four thousand times is as good as one Tapta Krichchira and sixty eight times is equal to one Chandrayana. Simply performing Gayatri hundred times each along with Pranayama during morning and Evening Sandhyas would qualify him for destroying sins. If he accomplishes three thousand Gayatri Japas during the ‘Trisandhyas’ every day and offers Arghya to Sun God, even Devas  would worship him, let alone co-human beings. Sage Narayana enlightened Narada Muni and through him the posterity about the twenty four letterd Gayatri related Rishis. The twenty four Rishis are: Vama Deva, Atri, Vasishtha, Sukra, Kanva, Parasara, and the family of Visvamitra, Kapila, Saunaka, Yajnyavalka, Bharadvaja, Jamadagni, Gautama, Mudgala, Veda Vyasa, Lomasa, Agastya, Kausika, Vatsya, Pulasta, Manduka, Durvasa, Narada and Kasyapa. The twenty four Chhandas are Gayatri, Usnik, Anushthup, Bhrihati, Pankti, Trishnup, Jagati, Ati Jagati, Sakkari, Ati Sakkari, Dhriti, Ati Dhriti, Virat, Prastara Pankti, Kriti, Prakriti, Akriti, Vikriti, Samkriti, Akshara Pankti, Bhu, Bhuva, Svaha and Jyotismati. The twenty four Gayatri related  Devathas are Agni, Prajapati, Soma, Isana, Savita, Aditya, Brihaspati, Mitravaruna, Bhagadeva, Arya, Ganesha, Tvasta, Pusha, Indragni, Vayu, Vamadeva, Mitra Varuni, Visva Deva, Matrika, Vishnu, Vasudeva, Rudra Deva, Kuvera and the twin Awini Kumaras. The twenty four Gayatri related Saktis are : Vama Devi, Priya, Sathya, Visva, Bhadravilasini, Prabha Devi, Jaya, Santa, Kanta, Durga, Sarasvati, Vidruma, Visalesa, Vyapini, Vimala, Thamopaharini, Sukshma, Visvayoni, Jaya, Vasa, Padmalaya, Parasobha, Bhadra and Tripada. Tattvas are Pancha Bhutas ( Earth, Water, Fire, Air, Sky); Panchendriyas or Sensory Organs ( Smell, taste, form, sound, touch); male organ, anus, legs, hands, tongue, eyes, skin, ears, speech,  Life giving vital Energy and five types of Prana, Apana, Vyana, Udana and Samana. The twenty four Gayatri Mudras  have been aleady described as Sumukham, Samputam, Vitatham, Vistrutam, Dvimukham, Trimukham, Chatur -mukham, Panchamukham, Shanmukham, Adho -mukham, Vayapakam, Anjalim, Sakatam, Yamapasam, Gradhitam, Sanmukon mukhamVilambam, Mushtikam, Matsyam, Kurmam, Varahakam,Simhakrantam, Mahakrantam, Mudgaram and Pallavam.
Gayatri Kavacham ( Protective Armoury) which is a certain means of obliterating sins, is to precede Anganyasa, Karanyasa and Dhyanam as in the prepages. The Text of Kavacham reads as follows: May  Gayatri protect my frontage, Savitri Dvi my rightside, Sandhya my backside and  Sarasvati my leftside. May Devi Parvati protect my abode, Jalasayani my south east, Yatudhana Bhayankari the south west, Pavana Vilasini my north west and Rudrarupini Rudrani my north east. May Brahmani safeguard my top and Devi Vaishnavi secure my nether regions. May the Word ‘Tat’ in the Gayatri Mantra defend my legs, ‘Savituh’ guard my knees, let ‘Varenyam’ shield my loins, and ‘Bhargah’ my navel. May the Word ‘Devasya’ protect my heart and ‘Dhimahi’my neck, ‘Dhiyaha’ ensure safety of my eyes, ‘Yah’ my forehead, ‘Nah’ my head and ‘prachodayat’ my tuft on the rear side of my head. An alternative version is:let the word ‘Tat’ safeguard my head, ‘Sa’ my forehead, ‘Vi’ my eyes, ‘Tu’ my cheeks, ‘Va’ nostrils, ‘re’ my mouth, ‘ni’ my upper lip, ‘yah’ my lower lip, ‘Bha’ my entire face, ‘rgo’ cheeks, ‘De’ my throat, ‘va’ shoulders, ‘Sya’ my right hand, ‘Dhi’ my navel, ‘ma’ my throat,’hi’ my belly, ‘Dhi’ naval, ‘Yo’ loins, ‘yo’ anus, ‘nah’ my thighs, ‘pra’ my knees, ‘cho’ my shanks, ‘Da’ my heels , ‘ya’ my legs and ‘at’ my sides. This powerful Gayatri Kavacham wards off all evil forces from the physiques of the readers and the listeners alike, provides immense peace of mind,  huge contentment life long and finally divine bliss at the termination of life.

Gayatri Hridaya,  explicitly mentioned in Atharva Veda, is the core of Gayatri, the Mother of Vedas and its ‘Pathanam’(reading), ‘Sravanam’(hearing), ‘Uccharanam’ ( reciting) or ‘Mananam’ ( meditating) is of excellent value. Maha Vishnu Himself is the Sage of the Mantra, it is in Gayatri ‘Chhanda’ and its Devata is Maha Gayatri Herself. The ‘Nyasa’ or the alignment of  the Deity and  meditator has to visualize the person’s head as that of Gayatri, the twin Asvini Devatas as the two rows of teeth, Sarasvati as the tongue, Brihaspati as the neck, ‘Ashtavasus’ or th Eight Vasus as represented on the person’s chest, Parjanya or Varuna  Deva on the heart, Akasa on the belly, Antariksha on the navel, Indra and Agni as the loins, Brahma as Vijnana on hip joints, Kailasa and Malaya mountains as thighs, Visvadevas on the knees, Visvamitra on the shanks, Sun’s two movements to North and South viz. Uttarayana and Dakshinayana on the anus, Earth on legs, Vanaspati on fingers and toes, Rishis on body hairs, Muhurtas on nails, Planets on bones, Rithus or Seasons on blood and flesh, Years on twinklings of an eye, Sun and Moon as day and night. ‘ Gayatri, may I seek your shelter; do protect me from my sins.’
Gayatri Stotra  was explained by Sage Narayana to Narada as follows: ‘ Devi Gayatri is the Mother of the Whole Universe and the Primeval Energy that is all- pervading and all-knowing. She is the Time, Space and distance. She is Sandhya, Sarasvati, Savitri, Brahmi, Vaishnavi and Rudrini. She is seen by ascetics as Brahmani riding Hamsa, Sarasvati riding Garuda and Savitri riding a Bull. They find Rigveda manifested as Savitri, Yajurveda as ‘Antariksha’ ( Outer Space) and Samaveda as Rudraloka-all evident by Gayatri. She is Brahmani in Brahmaloka, Vaishnavi in Vishnuloka and Rudrini in Rudraloka. She is Durga Devi noticeable by the Ten Rupas as Varenya, Varada, Varishtha, Varavarnini, Garishtha, Varada, Vararoha, Nilaganga, Sandhya,  Moksha, and Bhoga Mokshada. She is Bhagiradhi on Earth, Bhogavati in Patala and Mandakini in the Milky Way ( Heavens). She is the all enduring Earth in Bhuloka, Vuyu Sakti (Air Energy)  in Bhuvarloka, TajoSakti ( Power of Light) in Svarloka, ‘Siddhi’ in Maharloka, Jana in Janaloka, Tapasvini in Tapar Loka,Truth in Satyaloka, Lakshmi in Vishnuloka, Gayatri in Brahmaloka and Gauri in Rudraloka. She is Om Mahat Tatva Prakriti and Samyavastha Prakriti. She is Tri Sakti combined  vix. Icchha Sakti (Will Power), Kriya Sakti (Power of Action), Jnana Sakti (Power of     Knowledge). She is the various Rivers like Ganga, Yamuna, Vipasa, Sarasvati, Sarayu, Devika, Sindhu, Narmada, Iravati, Godavari, Kaveri, Kausiki, Chandrabhaga, Gandaki, Tapini and Gomati; She is Kundalini, Muladhara, Vyapini, Madhyasana and Manonmayi in Brahmarandhra.
Mani Dvipa the Abode of Devi Bhagavati
‘Sandhyopasana’ to be performed thrice a day in the morning, midday and evening is must to the     Brahmanas. The timings in the morning are the best when stars are still visible, medium when they disappear and inferior after the Sun has risen; at midday; and in the evening as Sun is disappearing is the best, when Sun has disappeared the timing for Sandhya is medium and inferior when Stars are visible. If for any reason, it is not performed, Prayashitta Mantra be recited.
Being far superior to Kailasa, Vaikuntha and Goloka, the Sarvaloka or Mani Dvipa is the residence of Devi Bhagavati in whom the entire Creation rests! Indeed She resides everywhere and anywhere but notionally at Mani Dvipa and the description is transcripted in detail by Maharshi Veda Vyasa apparenly for the consumption of mortals to carry conviction into their consciousness. Surrounded by ‘Sudha Sagara’ ( The Ocean of Nectar), Manidvipa has a strong iron enclosure of several Yojanas far and wide with four gates well guarded by Devas and Devis. Within the First Enclosure, there is an Enlosure of white metal made of an amalgam of zinc and tin/copper which touches Heavens and is hundred times higher than the walls of the outer Enclosure.This Enclosure is interspersed with gardens and forests with a wide range of trees and plants, flowers with intoxicating fragrances, luscious fruits along with streams of fruit juices and gregarious animals and birds of staggering variety. The third Enclosure is made of copper with a height of seven yojanas comprising several ‘Kalpavrikshas’, with golden leaves/ flowers and fruits yielding gems, fulfilling desires of any imagination.The King of the Gardens  along with the wives Madhu Sri and Madhava Sri maintains an excellent Spring Season, where Gandharvas reside, rendering divinely songs and music. The Fourth Enclosure made of lead with its wall height is again seven yojanas and within the Enclosure are the Sanatanaka trees with flowers whose fragrance reaches as far as ten yojanas and fresh fruits providing sweet juices of great quality and its King with the two queens Sukra Sri and Sudha Sri always maintains enjoyble mild summer where Siddhas and Devas reside here.The Fifth Enclosure made of brass with a spread of ten yojanas is maintained by its Chief as a perennial Rainy Season accompanied by twelve of his wives,viz. Nabha Sri, Nabhyasya Sri, Sravasya, Rasyasalini, Amba, Dula, Niranti, Varidhara, Abhramanti, Megha Yantika, Varshayanti, and Chivunika. The Trees grown in the Gardens of this Enclosure are Hari Chandana. The Sixth Enclosure is made of walls with five-fold irons and its Gardens grow Mandara Trees and creepers; the wives of its Chief are Isalakshmi and Urjalakshmi maintaining the Season of Autumn. Here again Siddhas reside with their wives. The Seventh Enclosure of seven Yojanas of length is made of Silver, its Chief maintaining Hemanta  ( dewy) Season with his two wives Saha Sri and Sahasya Sri with Parijata as its main tree and flowers. The Eighth Enclosure is made of molten gold with Kadamba garden in the center with Tapas Sri and Tapasya Sri as the wives of the King and the fruits of the trees yield honey that is consumed aplenty by Siddhas and wives who are the inhabitants and the season again is dewy. The ‘Navavarana’ or the Ninth Enclosure is made of Pushparaga gems of Kumkum (saffron) colour which is abundant all over inside the Enclosure like forests, trees, rivers, flowers, lotuses, ‘Mandapas’ ( Halls), pillars and  so on. All the ‘Dikpalakas’ of High Regency reside in the Eight Directions of the Enclosure, with  the thousand eye bodied Indra in the East in Amaravati on Airavata with Sachi Devi, ‘Vajra Ayudha’ or  thunderbolt, the Celestial Apsarasas and the rest;  Agni Deva in South East with his two wives Svaha and Svadha , his Vahana and other belongings; Yama Dharmaraja in the South  with his ‘Yama danda’ ( his Symbol the Celestial Rod) along with Chitragupta;  Nirruti in the South West  with his axe and wife representing Rakshasas’; Varuna Deva in the West with his wife Varuni and ‘Pasa’ ( the noose), drinking Varuni honey and with the King of Fishes as his Vahana (Vehicle) and surrounded by aquatic animals; Vayu Deva in the North West with his wife, forty nine members of his Vayu family along with groups of Yogis adept in Pranayama and other practices along with his Deer Vahana; the King of Yakshas and Unparallelled Possessor of Gems and Jewels Kubera in the North along with his two Shaktis Viriddhi and Riddhi and his Generals Manibhadra, Purnabhadra, Maniman, Manikandhara, Manisvargi, Manibhushana and Manikar Muktadhari; Rudra Deva in the North East with other Rudras who are angry and red eyed, armed and mighty, frightful and  revolting,  fiery mouthed and detestably distorted, some times ten handed or thousand handed, odd number footed and odd number mouthed; in the company of Bhadrakalis and Matriganas, Rudranis and Pramadhaganas making ‘Attahasas’ or reverberating screeches and so on. Tenth Enclosure made of Padmaraga Mani inside which are the Sixty four ‘Kalas’ like Pingalakshi, Visalakshi, Vriddhi, Samriddhi, Svaha, Svadha and so on each of these having hundreds of akshouhini strong armies and individually each of these ‘Kalas’ have the unimaginable Power of destroying a lakh of ‘Brahmandas’(Universes)! The Eleventh Enclosure is made of Gomeda Mani and within this are the sin-destroying and  beneficent Maha Shaktis viz. Vidya, Hri, Pushti, Prajna, Sinivali, Kuhu, Rudra, Virya, Prabha, Nanda, Poshani, Riddhida, Subha, Kalaratri, Maharatri, Bhadra Kali, Kapardini, Vikriti, Dandi, Mundini, Sendhu Kanda, Sikhandini, Nisumbha Sumbha Madini, Mahishasura Mardini, Rudrani, Sankarardha Saririni, Nari, Nirayani, Trisulini, Palini, Ambika and Hladini. The Twelfth Enclosure made of Diamonds and is the dwelling place of Bhuvaneswari, and is surrounded by Eight Shakties viz. Anangarupa, Ananaga Madana, Madanantara, Bhuvana Vega, Bhuvana Palika, Sarvasisira,  Ananga Vedana and Ananda Madana; each of these Main Atteandants of Bhuvaneswari has a lakh of Attendants.The Thirteenth Enclosure is made of Vaiduryas and the Residences of Eight Matrikas viz. Brahmi, Mahesvari, Kaumari, Vaishnavi, Varahi, Indrani, Chamunda and Mahalakshmi.The Fourteenth Enclosure made of Indranilamani, which is the Most Auspicious Place of the Sixteen Petalled Holy Lotus with Sixteen Maha Shaktis resident  viz. Karali, Vikarali, Uma, Sarasvati, Sri, Durga, Ushas, Lakshmi, Sruti, Smriti, Dhriti, Sraddha, Medha, Mati, Kanti and Arya. The Fifteenth Enclosure made of ‘Mukta’ or Pearls inside which reside Eight Shaktis Ananga Kusuma, Ananga Kusuma Tura, Ananga Madana, Ananga Madanatura, Bhuvanapala, Ganganavega, Sasirekha, and Gangana Vegarekha. The Sixteenth Enclosure which is made of Marakatha (Vaidurya) is hexagonal of  Yantra Shape, and  on the eastern corner of the Center is the Brahma with Devi Gayatri with Vedas, Sastras and Puranas as well as their Expansions; on the Western corner is Maha Vishnu and Savitri along with ther own Expansions; on the North Western corner is Maha Rudra and Sarasvati with Rudra and Parvati Expansions and Sixty four  Agamas and all Tantras; on the South Eastern side is the abodes of Kubera and Maha Lakshmi; on the Western corner side are the Couple of Madana and Rati Devi and on the North Eastern side are Ganesha and Pushti Devi. The Seventeenth one is made of Prabala (Red like Saffron) Devi Bhagavati’s five Elements viz. Hrillekha, Gagana, Raktha, Karailika, and Mahochuchusma; and finally, the Eighteenth Enclosure is built with Navaratnas ( Nine Jewels) with Bhagavati in the Center with ‘Pancha Amnayas’ (Eastern Amnaya is Creation by Mantra Yoga, Southern is Maintenance by Bhakti, Western is Pralay by Karma Yoga, Northern is Grace by Jnana Yoga and Urdhva Amnaya is Liberation); ten Maha Vidyas (Kali,Tara, Chhinnamasta, Bhuvaneswari, Bagala, Dhumavati, Matangi, Shodasi and Bhairavi) and Avataras viz. Bhuvanesvaris Pasamkusavari, Bhairavi, Kapala, Amkusa, Paramada, Sri Krodha , Triptavasarudha, Nityaklinna, Annapurnesvari and Tvarita .Ratnagriha or the Crown Palace of Mula Prakriti or Maha Devi Bhagavati is beyond the Eighteenth Enclosure, built of Chintamani Gems with thousands of pillars built by Suryamani Gems or Vidyutkantamani Gems. Four huge ‘Mandapas’ or halls each with thousand pillars in the Palace are made of kaleidoscopic and artistic mix of ‘Navaratnas’ ( The Nine Gems) viz. Mukta, Manikya, Vaidurya, Gomeda, Vajra, Vidruma, Padmaraga, Nila and Marakatas with dazzling lights and exhilarating perfumes suited to the Themes of the Halls designated as Shringara, Mukti, Jnana and Ekanta.In the Central place of each of the Halls, there is a Very Special  Chintamani Griha or the Sanctum Sanctorum on a raised platform with a plank supported by the four legs of Brahma, Vishnu, Rudra and Mahesvara and the plank is Sadasiva Himself! The Maha Tatvas [ refer to earlier pages on Trinity’s Prayers to Bhagavati] are the stair cases leading to the Upper Chambers. Mula Prakriti and Maha Purusha constitute two halves of the Physical Formation of  Maha Devi cum Maha Deva with Five Faces of Each Half, with corresponding three Eyes and four arms  and armoury , one hand reserved exclusively for providing boons. The Attending Sakhies are those surrounding the ‘Ardhanarisara’ are Icchaa Sakti, Jnaana Sakti and Kriya Sakti who are always present with the Maha Bhagavati along with Lajja, Tushti, Pushti, Kirti, Kanti, Kshama, Daya, Buddhi, Medha, Smriti and Lakshmi in their physical Forms. The Nine Pitha Shaktis Jaya, Vijaya, Ajita, Aparajita, Nitya, Vilasini, Dogdhri, Aghora and Mangala are at the constant Service. Devi Bhagavati is simultaneously present in all the Mandapas; enjoying Vedas, Hymns of Praise, and Music in  Shringara Hall; freeing Jivas from bondages in Mukti Hall; rendering advice and instructions in Jnana Hall and conducting consultations in Ekanta Mandapa with Ministers like Ananga Kusuma etc.on matters of vital significance related to Creation, Preservation and Destruction of Evil.Indeed the inhabitants of Mani Dvipa are all those who have attained Samipya, Salokya, Sarupya and Sarsti. They have no Arishdvargas to overcome, no tatvas to gain, no gunas to regulate, no Yogas to perform, no ambitions or desires to fulfil. They have no concepts of time, death, age, distance, body, mind, light, season or the ‘Tapatriyas’. Human beings normally tend to describe the negativity of life always but the Eternal State of Perfect Equilibrium is some thing utterly unimaginable! Maharshi Veda Vyas assured that reading, listening or imagining about Mani Dvipa and of the Glories of Devi Bhagavati would provide peace of mind, contentment and fresh springs of hope, purpose and direction of life. Especially so, when new projects are launched and new actions are initiated as also when apprehensions, obstacles, diseases, tragedies or even the facing of death are envisaged by anybody.
King Janamejaya perfoms Devi Yagna
From the state of intense mental agitation arising out of his father’s untimely death and strong resolve to perform ‘Sarpa Yajna’ to release Parikshit’s soul to the narration of Devi Maha Bhagavatha by Veda Vyasa and the channelisation of his thinking process, King Janamejaya prostrated before the Illustrious Vyasa with enormous gratitude and relieved mind with the determination to perform Devi Bhagavati’s Yajna. Veda Vyasa himself initiated the Devi Mantra to the King and conducted the ensuing ‘Navaratras’ with dedication.
Devarshi Narada who came to the King on the completion of the Maha Yagna, informed that during his visit to Devaloka the soul of Parikshith which had hitherto been tormented had not only been freed but was on way to Mani Dvipa and that King Janamejaya had carved a name for himself too in the Devalokas!

Om Tat Sat


(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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