Places which Devi likes......( in her own words)

In this text Himalaya is asking her, which are places she likes visiting and what is the sacred time to take vows and do good things.she says with a smile that all the time in this nature is a very good time which clarifyies our doubts on the time and place for doing something good.Enjoy her verses.The places which she mentions here in the text cannot be completed in one post so it will continue in one or two posts.

The Devi spoke:--"O Himavan! All the places that are on this earth are all Mine and all should be visited. And every moment is fit for taking vows and utsabs. For I am of the nature pervading every moment; so whatever actions are performed at any moment are all equal to taking My vows and utsabs. O King of Mountains! Still I am now telling something out of My affection to My Bhaktas. Hear. There is a great place of pilgrimage named Kolhapura in the southern country. Here the Devi Laksmi always dwells. The second place is Matripura in the Sahyadri mountain; here the Devi Renuka dwells. The third place is Tulajapur; next is the place Saptas'ringa, the great places of Hingula and Jvala Mukhi.

For the sake of the readers, let me illustrate clearly the places, its location and little about the temple themselves.

Firstly she mentions Kolhapura, it is located in Maharastra state.This is one of the six abodes of Shakti, where one can achieve both fulfillment of desires as well as salvation from them. It is therefore considered to be of greater significance than Uttar Kashi. Shri Mahalakshmi is the consort of Shri Vishnu and it is said that they both reside in the Karveer area

The next place is Matripura,the place where renuka devi resides.It is in the western ghats.Mahur or Mahurgad is a religious place in Maharastra, India. Mahur is said to be the birth place of Hindu Goddess Renuka, mother of Lord Parshuram. The four Shakti Peethas of Maharashtra are Tuljapur enshrining Bhavani, Kolhapur enshrining Mahalakshmi, Mahur enshrining Mahamaya, and Renuka and Saptshringi enshrining Jagadamba. Other Shakti temples in the state are those at Ambe Jogai and Aundh.
There are many temples in Mahur like Anusaya Temple, Kalika Temple. The most important one is the temple of Renuka Devi, which has a special place in the Hindu mythology. A big fair is held here every year on the occasion of Vijaya Dashami (Dasara).

The third place is Tulajapur,where Tulajapur bhavani resides,it is 292Km from pune.there are some intersting facts about this temple.

This Mother has an odd custom of sleeping long thrice a year. It is a unique feature, no where seen in Indian temples. A special chamber is built adjoining the garbhagriha, and it is held in high esteem. Every time when she goes to sleep, much fanfare and ritualistic worship is offered.
Mother Bhavani besides being playful as evidenced by her playing chess with the temple Mahant, like Srinivasa of Tirumala. she is frivolous and gamesome. She enjoys putting persons to test and heavily congratulates the winners. Here is a proof-it happened during Sri Rama's exile. She fancied to put Rama to test, particularly to his adherence to monogamy - Sri Rama's strict eakapatnivrata. It astounded both celestials and terrestrials. He has no equals and none can come out successful, if inter into contest. The highest Brahma and Lord Siva openly acknowledged and all adored that trust. But she had a doubt lurking about it and so wanted to test it by herself. So dressed and assuming the form of Sita appeared before him. At once Sri Rama knelt before her and asked for her blessings.

the next is saptas'ringa,The temple of goddess Saptashringi resides 55 kms from Nashik at Wani. As you approach the temple a large rocky hill greets you. This is Saptashringi Hill. The goddess is known to have possessed 18 weapons in 18 hands and is positioned ready to fight the demons.This is the site where Sita the wife of Rama used to bathe. This destination is filled with stories and legends connected to the Ramayana.

the next is Hingula, it is 90 miles from karachi.The road from karachi to hingula is alongside the Arabian sea.The area is actually a part of Bilochistan province of pakistan.The temple is located on the right side of the Hingol river It is a mud effice,built at the extremity of a naural cave,it contains a tomb shaped stone which is called the Mata,or Maha Maya.she is a goddess of fate.It is held in great veneration by both hindus and muslims.

The next one is Jvula mukhi, it is one of the 51 sakthipiths of India,the temple of jvalamukhi is about 70 km from Dharamsala.It is a temple of goddess jwalamukhi,the diety of flaming mouth.In this temple there is a copper pipethrough which natural gas comes out and the priest of the lights this.The flame is worshipped.the nine flames have been named after Mahakali,Unpurna,Chandi,Hinglaj,Bindhya,Basni,Maha Lakshmi,Saraswati,Ambika,and Anji devi continously burning without any fuel,or assistance ,may be seen reupting from a rock side.The diety is offered Bhog of rabri or thickened milk,misri or candy,seasonal fruits,milk and arti is done.portions of "durga saptasati"are recited.

To be continued........

Bhakthi in Mother's own words

In this post , iam going to tell you what Mother thinks of as Bhakthi. We are always carried away by the things that we do for the Mother and we presume that whatever is done is correct.But let me tell you, how much wrong we all are ,on looking at her version of bhakthi. She is one who can be easily convinced because she is our mother who runs to us when we call,she comes to us because of her love towards us and not because of our bhakthi towards her.So in this post Iam going to give texts to show how she views bhakthi.There are three paths, widely known, leading to the final liberation (Moksa). These are Karma Yoga, Jnana Yoga and Bhakti Yoga. Of these three, Bhakti Yoga is the easiest in all respects; people can do it very well without incurring any suffering to the body, and bringing the mind to a perfect concentration. This Bhakti (devotion) again is of three kinds as the Gunas are three. His Bhakti is Tamasi who worships Her, to pain others, being filled with vanity and jealousy and anger. That Bhakti is Rajasic, when one worships Her for one's own welfare and does not intend to do, harm to others. He has got some desire or end in view, some fame or to attain some objects of enjoyments and ignorantly, and thinking himself different from Her, worships Her with greatest devotion. Again that Bhakti is Sattviki when anybody worships Her to purify his sins, and offers to Her the result of all his Karmas, thinking that Jiva and Is'vara are separate and knoxing that this action of his is authorized in the Vedas and therefore must be observed. This Sattviki Bhakti is different from the Supreme Bhakti (Para Bhakthi) as the worshippers think Her separate; but it leads to the Supreme Bhakti.

"Hear attentively about the Para Bhakti that I am now describing to you. He who hears always My Glories and recites My Name and whose mind dwells always, like the incessant flow of oil, in Me Who is the receptacle of all auspicious qualities and Gunas. But he has not the least trace of any desire to get the fruits of his Karma; yes, he does not want Samipya, Sarsti, Sayujya, and Salokya and other forms of liberation's! He becomes filled with devotion for Me alone, worships Me only; knows nothing higher than to serve Me and he does not want final liberation even. He does not like to forsake this idea of Sevya (to he served) and Sevaka (servant who serves). He always meditates on Me with constant vigilance and actuated by a feeling of Supreme Devotion; he does not think himself separate from Me but rather thinks himself "that I am the Bhagavati." He considers all the Jivas as Myself and loves Me as he loves himself. He does not make any difference between the Jivas and myself as he finds the same Chaitanya everywhere and manifested in all. He does not quarrel with anybody as he has abandoned all ideas about separateness; he bows down, and worships the Chandalas and all the Jivas. He who becomes filled with devotion to Me whenever he sees My place, My devotees, and hears the Sastras, describing My deeds, and whenever he meditates on My Mantras, he becomes filled with the highest love and his hairs stand on their ends out of love to Me and tears of love flow incessantly from both his eyes; he recites My name and My deeds in a voice, choked with feelings of love for Me.He sings My name loudly and dances, being intoxicated with My love, and has no idea of egoism and is devoid of his body-idea, thinking that the body is not his. He thinks that whatever is Prarabdha (done in his previous lives) must come to pass and therefore does not become agitated as to the preservation of his body and soul. This sort of Bhakti is called the Para Bhakti or the Highest Devotion."

Devi speaks on Yoga and Mantra sakthi

In this post devi talks about yoga and the ways to meditate and you can also the subtle hint of her humor where she tells about the yoga and the mantra sakthi.

Himalaya said:--"O Mahes'vari! Now tell me the Yoga with all its Angas (limbs) giving the knowledge of the Supreme Consciousness so that, I may realise my Self, when I practise according to those instructions."

S'ri Devi said:The Yoga does not exist in the Heavens; nor does it exist on earth or in the neither regions (Patala). Those who are skilled in the Yogas say that the realisation of the identity between the Jivatma and the Paramatma is "Yoga." O Sinless One! The enemies to this Yoga are six; and they are last, anger, greed, ignorance, vanity and jealousy. The Yogis attain the Yoga when they become able to destroy these six enemies by practising the accompaniments to Yoga. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi, these are the eight limbs of Yoga.

Yama includes Ahimsa (non-injuring; non- killing); truthfulness; Asteyam (non-stealing by mind or deed) Brahmacharya (continence); Daya (mercy to all beings); Uprightness; forgiveness, steadiness; eating frugally, restrictedly and cleanliness (external and internal). These are ten in number. Niyama includes also ten qualities:--(1) Tapasya (austerities and penances); (2) contentment; (3) Astikya (faith in the God and the Vedas, Devas, Dharma and Adharma) (4) Charity (in good causes); worship of God; hearing the Siddhantas (established sayings) of the Yedas; Hri or modesty (not to do any irreligious or blameable acts); S'raddha (faith to go do good works that are sanctioned); (9) Japam (uttering silently the mantrams, Gayatris or sayings of Puranas) and (10) Homam (offering oblations daily to the Sacred Fire). There are five kinds of Asanas (Postures) that are commendable: Padmasan, Svastikasan, Bhadrasan, Vajrasan and Virasan.

Above I have given the desciption of what devi has spelt out.let us go a little further to let the readers know about the asanas which are very important and which will help towards the process of meditation.

Padmasan consists in crossing the legs and placing the fact on the opposite thighs (the right foot on the left thigh and the left foot on the right thigh) and catching by the right hand brought round the back, the toes of the right foot and catching by the left hand brought round the back the toes of the left foot; sitting then straight and with ease. This is recommended by the Yogis (and by this one can raise oneself in the air).Place the soles of the feet completely under the thighs, keep the body straight, and sit at ease. This is called the Svastikasan.Bhadrasan consists in placing well the two heels on the two sides of the two nerves of the thighs, and then sitting at ease.Vajrasan (diamond seat) consists in placing the feet on the two thighs respectively and placing the fingers below the thighs with the hands also there, and then sitting at ease.

Taking in the breath by the the left nostril so long as we count "Om" sixteen, retaining it in the Susumna so long as we count "Om" sixty-four times and then exhaling it slowly by the the right nostril as long as we count "Om" thirty-two times. This is called one Pranayama by those versed in the Yogas. Thus one should go on again and again with his Pranayama. At the very beginning, try with the number twelve, i. e., as we count "Om" twelve times and then increase the number gradually. to sixteen and so on.

Now comes Pratyahara. The senses travel spontaneously towards their objects, as if they are without anyone to check. To curb them perforce and to make them turn backwards from those objects is called "Pratyahara," To hold the Prana Vayu on toes, heels, knees, thighs, sacrum genital organs, navel, heart, neck, throat, the soft palate, nose, between the eyebrows, and on the top of the head, at these twelve places respectively is called the "Dharana." Concentrate the mind on the consciousness inside and then meditate the Ista Devata within the Jivatma. This is the Dhyana. Samadhi is identifying always the Jivatma and Paramatma.Thus the sages say,(Samadhi is of two kinds (1) Samprajnata, or Savikalpak and (2) Nirvikalpak. When the ideas
the Knower, Knowledge and the thing Known, remain separate in the copsciousness and yet the mind feels the one Akhanda Sachchidananda Brahma and his heart remains, there, that is called Samprajnata Samadhi; and when those three vanish away and the one Brahma remains, it is called Asamprajnata Samdhi.Thes are the eight limbs described by devi .

Now hear from Me the Dharana Yoga. To fix thoroughly one's heart on the Supremely Lustrous Force of Mine, pervading all the quarters, countries, and all time leads soon to the union of the Jiva and the Brahma.Ok. when one does cleanse himself of the impurities of heart then devi gives an alternative as well.
" If one does not quickly do this, owing to impurities of heart, then the Yogi ought to adopt what is called the "Avayava Yoga." O Chief of Mountains! The Sadhaka should fix his heart on my gentle hands, feet and other limbs one by one and try to conquer each of these places. Thereby his heart would be purified. Then he should fix that purified heart on My Whole Body.
The practiser must practise with Japam and Homam the Mantram till his mind be not dissolved in Me, My Consciousness. By the practise of meditating on the Mantra, the thing to be known (Brahma) is transformed into knowledge. Know this as certain, that the Mantra is futile without Yoga and the Yoga is futile without the Mantra. The Mantra and the Yoga are the two infalliable means to realise Brahma. As the jar in a dark room is visible by a lamp, so this Jivatma, surrounded by Maya is visible by means of Mantra to the Paramatma (the Highest Self). O Best of Mountains! Thus I have described to you the Yogas with their Angas (limbs). You should receive instructions about them from the mouth of a Gura; else millions of S'astras will never be able to give you a true realisation of the meanings of the yogas."

Dear readers,do understand that these words of the godess cannot be discussed with anyone but your own guru,and to attain salvation or to lead a perfect life practice yoga and the mantra and this is done only with the help of a guru without which these sastras are meaningless.Learn and taste the essence of life.......

The Mother speaks on knowledge- Devi Gita

In this post we are looking at what devi has said On Knowledge and Final Emancipation. She has clearly defined what is knowledge and what is expected from the world.
She says "Now hear the real instructions. The Great Self is the only Supreme Thing in this world of Maya (Illusions). He it is that under the various Upadhis of an actor and enjoyer performs various functions leading to theDharma (righteousness) and the Adharma (unrighteouss). Then he goes into various wombs and enjoys pleasure or pain according to his Karma. Then again owing to the tendencies pertaining to these births he becomes engaged in various functions and gets again various bodies and enjoys varieties of pleasures and pains."
It is in her own words she spells out clearly what brings life and how it enters a chain of cycles.As we are all aware we are the tools for the life cycle.There is no cessation of these births and deaths; it in like a regular clockwork machine; it has no beginning and it goes on working to an endless period. Ignorance or Avidya is the Cause of this Samsara. Desire comes out of this and action flows thence. So men ought to try their best to get rid of this Ignorance.What more to say than this that the Goal of life is attained when this Ignorance is destroyed. The highest goal is attained by a Jiva, when he becomes liberated, while living . And Vidya is the only thing that is able and skilful in destroying this Ignorance. (As darkness cannot dispel darkness so) the Karma done out of Ignorance is Ignorance itself; and such a work cannot destroy Ignorance. So it is not proper to expect that this Avidya can be destroyed by doing works. The works are entirely futile. The Jivas want again and again the sensual enjoyments out of this Karma. Attachment arises out of this desire; discrepancies creep in and out of this ignorant attachment great calamities befall when such faults or discrepancies are committed.Darkness and light cannot be brought together, so Jnanam and Karma cannot be brought together. Therefore one ought to do all the Karmas as best as one can, as enjoined in the Vedas, until one gets Chittas'uddhi (the purification of one's heart and mind). Karmas are to be done until S'ama (the control of the inner organs of senses), Dama (the control of the outer organs of senses), Titiksa (the power to endure heat and cold and other dualities), Vairagyam (Dispassion), Sattva Sambhava (the birth of pure Sattva Guna in one's own heart) take place. After those, the Karmas cease for that man. Then one ought to take Sannyasa from a Guru (Spiritual Teacher) who has got his senses under control, who is versed in the S'rutis, attached to Brahma (practising the Yogic union with Brahma). He should approach to him with an unfeigned Bhakti. He should day and night, without any laziness, do S'ravanam, Mananam, and Nididhyasanam (hearing, thinking and deeply realising) the Vedanta sayings. He should constantly ponder over the meanings of the Mahavakyam "Tat Tyam asi." "Tat Tyam Asi" means Thou art That; it asserts the identity of the Supreme Self (Brahma) and Embodied Self (Jîvâtmâ). When this identity is realised, fearlessness comes and he then gets My nature. First of all, he should try to realise (by reasoning) the idea conveyed by that sentence. By the word "Tat" is meant Myself, of the nature "of Brahman"; and by the word "Tvam" is meant is "Jiva" embodied self and the word "Asi" indicates, no doubt, the identity of these two. So every sane man ought to make his best effort to get this Jnannam (knowledge). And as it is also enjoined in the S'rutis that one ought to do actions (and try to live one hundred years) so it is advisable to do works also.Final liberation comes from knowledge. In devi's own words:

"He who is non-discriminating, unmindful, and always impure, does not realise his Atman; rather he is bound in this world. He who is discriminating, mindful, and always pure reaches the Goal, realises the Highest Self; and he is not fallen again from That. That man becomes able to cross the Ocean of Samsâra and gets My Highest Abode, of the nature of everlasting Existence, Intelligence and Bliss, whose charioteer is Discrimination, and who keeps his senses under control by keeping tight the reins of his mind. Thus one should always meditate intensely on Me to realise the nature of Self by S'ravanam (hearing), Mananam thinking and realising one's own self by one's Self (pure heart)."

When by the constant practise, as mentioned above, one's heart is fit for Samâdhi (being absorbed in the Spirit), just before that, he should understand the meanings of the separate letters in the seed Mantra of Mahamaya. The letter "Ha" means gross body and the letter "Ra" means subtle body and the letter "I" means the causal body; the dot over the semicircle is the fourth "TurIya" state of Mine. Thus meditating on the separate dillerentiated states, the intelligent man should meditate on the aforesaid three Vijas in the Cosmic body also and he should then try to establish the identity between the two. Before entering into Samadhi, after very carefully thinking the above, one should close cne's eyes and meditate on the Supreme Diety of the Universe, the Luminous and Self-Ellulgent Brahma.You can see how clearly she spells out the way to liberation.

"O Chief of Mountains! Putting a stop to all worldly desires, free from jealousy and other evils, he should (by constant practise of Pranayama) make equal according to the rules of Pranayama, the Prâna (the inhaled breath) and Apâna (the exhaled breath) Vayus and with an unfeigned devotion get the gross body (Vais'vanara) indicated by the letter "Ha" dissolved in the subtle body Taijasa. The Taijasa body, the letter "Ra" is in a cave where there is no noise (in the Susumnâ cave). After that He should dissolve the Taijasa, "Ra" into the Causal body "I". He should then dissolve the Causal body, the Prajna "I" into the Turiya state HrIm. Then he should go into a region where there is no speech or the thing spoken, which is absolutely free from dualities, that Akhanda SachchidAnanda and meditate on that Highest Self in the midst of the Fiery Flame of Consciousness. O King of Mountains! Thus men by the meditation mentioned above, should realise the indentity between the Jiva and Brahma and see Me and get My Nature. O Lord of Mountains! Thus the firmly resolved intelligent man, by the practise of this Yoga sees and realises the nature of My Highest Self and destroys immediately the Ignorance and all the actions thereof."

So,here she is,explaining to us the real meaning of life,following which will definetly lead us to the path of salvation,so let us all follow her path and enjoy the bliss and free our selves of te worldly pleasures and walk towards liberation by using the knowledge she has provided us with.

The Devi Gita

The spiritual guide to all devi bhakthas is devi bhagavatham. The divine mother talks to us through the texts.An insight into the text will give us a better understanding of her and her divine actions will open up our eyes and help us to be a better human being.The divine mother is talking to us in various ways but our senses are closed so we are not able to understand her ways and get her blessings to lead a proper life and in the process we have led ourselves to believe that the divine mother is out there to punish us for all the wrong doings.
The insight into the text will remove the ignorance sheet covering us and help us to see her and drench ourselves in the shower of her divinity. May She guides us through the path and give all you the peace of mind to understand ,accumulate and assimilate the things which she wants us to know to lead a divine life.It is attempt which I have made with her blessings.
Devî said:--"Hear, ye Immortals! listen to My words with attention, that I am now going to speak to you, hearing which will enable the Jivas to realise My Essence. Before the creation, I, only I, existed; nothing else was existent then. My Real Self is known by the names Chit, Sambit (Intelligence), Para Brahma and others. My Atman is beyond mind, beyond thought, beyond any name or mark, without any parallel, and beyond birth, death or any other change or transformation. My Self has one inherent power called Maya. This Maya is not existent, nor non-existent, nor can it be called both. This unspeakable substance Maya always exists (till the final emancipation or Moksa).
She is the embodiment of all devas. the knowledge ,power and above all she is the atman,which constitutes the energy and she also says she is the light and the energy of all energies,from her did the whole athabrahamandam arise and she has taken the different forms of life to enable the atma to understand and evolve into an atman.
Maya can be destroyed by Brahmna Jñâna; so it can not be called existent, again if Maya does not exist, the practical world cannot exist. So it cannot be called non-existent. Of course it cannot be called both, for it would involve contradictions. This Maya (without beginning but with end at the time of Moksa) naturally arises as heat comes out of fire, as the rays come out of the Sun and as the cooling rays come out of the Moon. Just as all the Karmas of the Jivas dissolve in deep sleep (S'usupti), so at the time of Pralaya or the General Dissolution, the Karmas of the Jivas, the Jivas and Time all become merged, in one uniform mass in this great Maya. United with My S'akti, I am the Cause of this world; this S'akti has this defect that it has the power of hiding Me, its Originator.

I am Nirguna. And when I am united with my S'akti, Maya, 1 become Saguns, the Great Cause of this world. This Maya is divided into two, Vidya and Avidya. Avidya Maya hides Me; whereas Vidya Maya does not. Avidya creates whereas Vidya Maya liberates.
Mayaa united with Chaitanya (Intelligence), i. e., Chidabhasa is the efficient cause of this Universe; whereas Maya reduced to and united with five original elements is the material Cause of the Universe. Some call this Maya tapas; some call Her inert, material; some call Her knowledge; some call Her Maya, Pradhana, Prakriti, Aja (unborn) and sonic others call Her S'akta. The S'aiva authors call Her Vimars'a and the other Vedantists call Her Avidya; in short, this Maya is in the heads of all the Pundits. This Maya is called various in the Nigamas.

Here she admits she is the maya she is sakthi it is she who determines everything ,but she hasa also pronounced indirectly that maya has merged with sakthi to bring out the causes and the effects in this world which explains the actions of people the motives and when does one get moksha when he/she realizes that it is from her that intelligence and knowledge arises and it is from her that ignorance and maaya arises and it is from her bhakthi begins its journey........