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’.
( 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.
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!
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.
( 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.]
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.
( 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.
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.
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.
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:
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!
( 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.
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.
[ 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 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
(Continued)
(My humble
salutations to the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to Brahmasree Sreeman V D N Rao ji for the collection)
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