Lalitha Sahasranamam - 78

78.MAHAGANESHANIRBHINAVIGHNYAYANTRAPRAHARSHITA
She is delighted at the great ganesha breaking the obstacle formed of the magic yantra created by the daityas.

He is the emblem of patience, devotion and truth. He is the dutiful son and the remover of obstacles and his vehicle is a tiny mouse compared to his huge body. He is none other than Lord Ganesha. With the head of an elephant he may look tough from outside but he is the beloved deity of the people and the god of wisdom, literature and worldly success. As the "Lord of Obstacles," Ganesha is responsible for creating obstructions of both a material and spiritual order. It is he who places obstacles in the path of those who need to be checked. Thus, Ganesha is thought to be the gatekeeper of shrines, and he is said to corrupt all those who are unworthy of entering such holy places by further deluding their minds with desires. Ganesha can also remove obstacles for his devotees just as easily. Ganesha's diametrically opposed functions as both obstacle-creator and obstacle-destroyer are vital to his character, giving it significant depth as he is venerable for both negative and a positive reasons.That said even the gods are not immune from Ganesha's obstacles. In one variation of the famous Hindu myth of the cosmic milk-ocean, the gods churn its waters so single mindedly that they neglect to pay homage to the supreme Lord Shiva. Although they sought the elixir of immortality, as the end result of their churning, their efforts yield only poison, which begins to spill out of the ocean. The poison spreads upward to the realm of the gods, and so they came to Shiva for refuge, who in turn went to Ganesha. Ganesha informed his father that it was he who had created the obstacle for the purpose of visiting punishment upon the gods for attempting to obtain immortality without Shiva or himself in mind.Thus, no entity in the universe is immune from Ganesha's obstacles.

Ganesha is often identified with the Hindu mantra Aum (ॐ, also called Om, Omkara, oṃkāra, or Aumkara), the fundamental sound of the universe. The term oṃkārasvarūpa ("Aum is his form") in connection with Ganesha refers to the belief that he alone is the personification of the primal sound. This association is attested in the Ganapati Atharvashirsa, which describes Ganesha as an incarnation of the sacred sound and evidence is found in a passage which associates Ganapati with the Muladhara chakra. As translated by Courtright this passage reads:
You continually dwell in the sacral plexus at the base of the spine [mūlādhāra chakra. A variant version of this passage is translated by Chinmayananda as follows:
You have a permanent abode (in every being at a place) called Muladhara".

Shri Ganesha was created by the Adi Shakti, the Primordial Power of God Almighty, without the cause of male-female principle. Being born out of the Primordial Mother, He is with Her all the times and hence in every Chakra in the human being. He is the embodiment of innocence, purity, and chastity in creation.
In the beginning of evolution, the first amoebae cell organisms were formed. Thereafter they become more and more complex, developing into multi-cellular organisms, and ultimately into humankind. The Mooladhara Chakra is made of the earth element and represents the beginning of life. When awakened and nourished, this association with the earth element manifests as a magnetic force within that person. This Chakra is at the root or foundation of the subtle system, and so is the support of all the other Chakras. The Mooladhara is situated below the abode of the Kundalini, at the very base of the subtle body. In Sanskrit moola means root (which is Kundalini) and adhara means the support. So Mooladhara translates into "the supporter of the Kundalini."
The fundamental quality of this Chakra is innocence and the innate wisdom, which comes from having childlike innocence. The innocence is the type of quality which is evident in babies and small children. It represents action without motive or desire for gross personal gain. This innocence is accompanied by the innate wisdom of a child. A baby knows fundamental aspects of nature instinctively — it knows how to show discomfort by crying, or how to suck to obtain food. This root wisdom, if left untempered, would develop into a balanced set of priorities in the adult. Unfortunately the influence of parents and society tends to muddy this innocence and so obscure the wisdom that goes with it.Simplicity, joy, purity, integrity and balance are other qualities manifest in human beings through this Chakra. Because this center governs the reproduction organs and systems, sexual attitudes and behavior critically impact the strength or weakness of this center. Sexual excessiveness, both physical and mental, creates imbalances throughout the body’s systems. "So we have to put our carnal desires, dissolve them into the innocence, the Ocean of Innocence, we have to dissolve it in the Ocean of Innocence. Innocence is something to be appreciated, to be understood, to be enjoyed. Like you see animals are innocent, the children they are innocent, flowers they are innocent — divert your attention to all these things."Once Kundalini is awakened reverence for and desire to serve the Spirit within gradually becomes heightened. By awakening the qualities of the Mooladhara through meditation, we learn again to be more innocent beings, to be less motive-led in our actions, and to rediscover the wisdom which is strong enough to help us make the correct decisions in our lives.The presiding deity for the Mooladhara Chakra is Shri Ganesha, the Eternal Child. He is the embodiment of innocence and He guards His Mother Kundalini (Gauri) and Her instrument with great alertness and uncompromising zeal. It is He who informs Kundalini when it is time to awaken and it is His anger which produces the heat in the sympathetic nervous system if any unauthorized person tries to do so. This is the reason why so many seekers have suffered a wide variety of mental and physical ailments, some serious enough to require hospitalization.It is for eternal joy that Adi Shakti (Primordial Power) created Shri Ganesha. Because that joy within you, of innocent joy, which doesn't harm anybody, which doesn't expect anything, which doesn't demand anything, which doesn't want anything, but just emitting joy all over, that sort of a personality you should have. There is nothing wrong in wearing good dresses, nothing wrong in eating good food, nothing wrong in having conversations, but in all that, it is the respect of the innocence, the expression of the innocence should be there. With this innocence, we can solve the problems. All the problems of the world can be solved. That's why the understanding of Shri Ganesha is so important and that is why it is explained in detail for you to understand the innonence of life and thereby derive joy out of life.

Lalitha Sahasranamam - 77

77.KAMESHVARAMUKHALOKAKALPITHASRIGANESHVARA
Sri Ganeshwara was formed by her glances at Kameshwara.Here Kameshwara is the pure siva without attributes. Ganesha is known by many other names such as Gajanana, Vinayaka, Vighneswara etc. Vighneswara is the Lord of all Obstacles, worshipped in the beginning of all rituals and ceremonies. Gajanana means one with an elephant face. Vinayaka means the supreme leader, literally one who has no leader but himself. As his name suggests Vighneswara removes all obstacles and helps us meet all challenges of life.Here is an intersting information from the Brahma vaivarta Purana about the birth of ganesha a story that is quite different from that of the other story from linga puranaand shiva purana.In this version Ganesh is considered like a Krishnâ embodiment. This purana narrates a different story regarding the origin of Ganapati. Shiva instructed Parvati, who wanted to have a son, to observe the puNyaka vrata for a year to propitiate Vishnu. On completion of the vrata by Parvati, it was announced that Krishna would incarnate himself as her son in every kalpa. Accordingly, Krishna was born as a charming infant, delighting Parvati who celebrated the event with great enthusiasm.All the Gods arrived to have a look at the baby. But Shani, the son of Surya, did not look at him and stared at the ground instead. Upon Parvati’s questioning regarding his behaviour, Shani said that his look would harm the baby. Parvati, however, insisted that he should look at the baby. In deference to her wish Shani cast his eyes on the baby. Due to his malevolent glance, the baby’s head was severed and flew to Goloka, the abode of Krishna. Parvati and all the Gods assembled there, including Shiva, were grief-stricken.
Thereupon, Vishnu mounted Garuda and rushed to the banks of the Pushpa-bhadra river and brought back the head of a young elephant. The head of the elephant was joined with the headless body of Parvati’s son, reviving him. All the Gods blessed Ganesha and wished Him power and prosperity. Vishnu blessed Ganesha thus:
O Excellent God! O dear one! May Your pUjA be performed before that of any other God. May You be situated in all venerable beings and may You be the best among Yogis. This is My boon to You. Shiva made Ganesha the leader of his troops (gaNa), and also gave Him the following boon: All obstacles, whatever they may be, will be rooted out by worshiping Ganesha, even as diseases are cured by the worship of Surya and purity results when Vishnu is worshiped.

As Siddhidata, Lord Ganesha is the Giver of Success and is associated with bountiful harvests and general abundance in life. Lord Ganesha is the material manifestation of the 'manas", or mind, of his father Lord Shiva. He embodies the five elements- earth, fire, air, ether and water- and guides the elemental forces which produce and maintain order in the universe. Sometimes Lord Ganesha is depicted with two women Riddhi and Siddhi. Riddhi is prosperity and Siddhi is success. Ganesha is a celibate.
The symbols of Lord Ganesha have special significance. An elephant's head on a human body is meant to represent supreme wisdom. The combination and animal in one body signifies divinity in all the beings. The trunk which springs from his head represents the intellect. His four arms stand for the four inner equipments of the subtle body, namely mind (manas), intellect (buddhi), ego (ahankar) and conditioned consciousness (chitta). Ganesha represents the pure consciousness, the Atanian (self). In one hand he holds an axe and in another a rope. The axe symbolizes the destruction of all desires and attachments. The rope is meant to pull the seeker out of his worldly entanglements. In the third hand he holds a rice ball (modak or laddoo). Modaka represents the joyous rewards of spiritual seeking. In the fourth hand he holds a lotus (Padma). The lotus represents the supreme goal of human evolution. His huge belly is indicative of contentment and inspires his devotees to develop contentment. It signifies that all things, the entire universe, are contained in him. Lord Ganesha occupies a unique place in the Hindu pantheon of Gods.

The eight incarnations of ganesha

INCARNATION 1 ---- Vakratunda.IN HIS FIRST INCARNATION, GANESHA WAS KNOWN AS VAKRATUNDA (THE CURVED TRUNK ONE). If you see Ganesha pictured with a curved trunk, you can assume this is a celebration of Ganesha's first lifetime. Basically, Vakratunda was the Ganesha who slayed the demon Matsarasura, and his vehicle is the lion on which he is seated. Matsarasura (or Matsara) was (and still is) a symbol of jealousy. Thus symbolically, Ganesha/Vakratunda is the god who destroys and overcomes the destructive power of jealousy.
INCARNATION 2 ---- Ekdunta.IN HIS SECOND INCARNATION, GANESHA PLAYED THE ROLE OF "EKDUNTA", WITH THE MOUSE AS HIS MODE OF CONVEYANCE. He fought the demon Madasur and managed to subdue him. Ekdunta (or Ekadanta) means "the Lord who has only one tusk". Madasur (or Mada) was the demon of drunkeness. One question for the scholars: why does Ganesha have only one tusk? The reason for this, according to Padma Purana, is that one day when Lord Shiva was sleeping, sage Parashurama came to visit him. However, Ganesha would not allow Parashurama in, for his father's sleep would be disturbed. When Parashurama insisted he be permitted entry, a fight broke out. In the course of their struggle, Parashurama threw his axe at Ganesha. This axe had been given to Parashurama by Lord Shiva. Recognizing the axe and out of reverence for his father, Ganesha refused to intercept the weapon. He bowed and took its impact on one of his tusks, which broke. This broken tusk was used by him to write the epic, Mahabharata. Ganesha, the embodiment of wisdom, is also depicted as a scribe to whom sage Vyasa dictated the Mahabharata. He is accepted as the god of learning and the patron of letters.
INCARNATION 3 ---- Mahodara.IN HIS THIRD INCARNATION, GANESHA ASSUMED THE FORM OF "MAHODARA", ONCE AGAIN USING THE MOUSE AS HIS VEHICLE. Mahodara contested the demon Mohasur, and won. In fact Ganesha/Mahodara was so successful that Mohasur became a staunch supporter, effectively won over to the Good Side of the Force. Ganesha/Mahodara also slew two other demons, Durbuddhi and his son Jnanaari.
This quote comes from Mahodara-Astha Vinayaka, concerning the fell dictatorship of the Demon Mohasur: "Mohasur (sic) worshipped the Sun God and attained the name of DaityaRaja meaning King of the Demons. He also conquered all the three worlds...
"All the gods, sages hid in caves and jungles in fear of him. There was anarchy all over. At this time Surya, Sun God advised all the gods to worship Mahodara.
"All the Gods and the Sages started worshipping Mahodara (he is really Ganesha, remember?) At last Mahodara/Ganesha was pleased with their devotion and blessed them, by saying that he would slay Mohasur himself.
"When Shukracharya heard this, he told Mohasur to surrender in front of Mahodara. Lord Vishnu also explained to Mohasur that if he surrendered he will not be killed or destroyed. That's why he should accept the friendship of Mahodara. By saying this he started praising and singing the glories of Lord Lambodara.
"Listening to this Mohasur became frightened and he requested Lord Vishnu to bring Mahodara giving him due honour and respect.
"When Lord Mahodara arrived, Mohasur greeted and welcomed him with pomp and gaiety. He sang his praises and asked for forgiveness for his evil sins. Mohasur promised the gods that he would return them their Swargalok and assured that he would be always on the path of righteousness. He also assured them that henceforth, he would not a dare to harass the Gods and Sages.
"Listening to this Lord Mahodara was pleased and commanded him to go back to Pataal lok and never return again. All the Gods and the Sages were elated, They all started singing the praise of Lord Mahodara. (This tale) is situated in Taluka Kholapur, District Raigad."
INCARNATION 4 ---- Gajanana.IN HIS FOURTH INCARNATION, GANESHA ASSUMED THE FORM OF "GAJANANA", WITH THE MOUSE AS HIS VEHICLE. Gajanana made the demon Lobhasur or Lobha (son of Kuber) submit and surrender before him, before putting him to death. Gajanana means "the Lord with an elephant face", and Lobha was the demon of greed.
INCARNATION 5 ---- Lambodara.THE LORD WITH THE PROTUBERANT BELLY, WHO MASTERED KRODHA, THE DEMON OF ANGER. Ganesha's ever-present obesity is emphasized in this particular manifestation. For the Ganapatiya devotees, who consider Ganesha as the Supreme God and the Master of the Universe, the sweet given as offerings are seen like seeds of innumerable worlds inhabited by innumerable living creatures, and the god's belly is large enough to contain within all these worlds and creatures.
INCARNATION 6 ---- Vikata.VIKATA ("THE MISSHAPEN"), WHO SUBDUED KAMA (KAMASUR), THE DEMON OF DESIRE. Interestingly, Ganesha traded in his Mouse Vehicle to ride a peacock in this manifestation.
INCARNATION 7 ---- Vighnaraja.VIGHNARAJA, THE 7th INCARNATION OF GANESHA, HAD AN EVEN MORE UNUSUAL MODE OF CONVEYANCE -- a Sheshnaag or Shasha. In this lifetime Ganesha managed to subdue the demon Mamasur (also known as Mamtasur or Mama), the demon of the ego.
INCARNATION 8 ---- Dhoomravarna.IN HIS FINAL INCARNATION, GANESHA RETURNED TO HAVING A MOUSE AS HIS VEHICLE. His life mission this time around was to defeat the demon Ahamkarasur, the demon of self-infatuation.
It is worth noting that (as all India-philes must know!) the word "Aham" means the human ego. Aham is the demonic force which grips the human mind like a vice, with cruelty and deception, and never lets go until the very bitter end. Like a parasitic worm Aham is so entrenched in the psyche, the human host eventually thinks that this is all that s/he can identify with. This demon has also been called Ahamkarasur, or Abhimanasur, both words again pointing to the inextricable control of the ego on the human.

Lalitha Sahasranamam -76

76.VISHUKRAPRANAHARANAVARAHIVIRYANANDITA
She rejoices in the strength of Varahi who took the life of the Asura Vishukra.

Varahi Tantra text, mention has been made of five forms of Varahi, i.e.svapna Varahi, Canda Varahi, Mahi Varahi (Bhairavi), Krcca Varahi and Matsya Varahi.The Varaha Purana says that the mother Goddesses are eight in number and includes Yogesvari with them. It further says that these Matrkas represent eight mental qualities which are morally bad: Kama or desire, Mahesvari Krodha, Vaisnavi lobha or covetuousness, Brahmani mada or pride, Kaumari moha or illusion, Indrani, matsarya or faultfinding, Yami or Camunda Paisunya or talebearing, and Asuya, which is envy. These very destructive human qualities are controlled by Goddess Varahi.Varahi is a complex Deity to understand. She occupies a very important position in different cults. In Saktism, Varahi occupies the highest position of the commander-in-chief of Lalita Paramesvari's army. In Vaisnavism, the images of Varahi are represented with Sankha, Chakra, Gada and Varada or Abhaya Mudra in her hands. In Tantric Saktism, Varahi possesses a very powerful position. In Buddhism Varihi is called Vajra Varahi and is the queen of God Heruka, who is combodiment of Sunya. In the tantric Saktism the same Goddess is depicted with pot-belly and is holding matsya, manias and pot in her hands. In Vaisnavism and Saktism she is shown standing or seated on either lotus pitha or on the vahana of Mahisa, or with Mahisa's head, or boar, or lion, or Garuda, or Sesanaga. The same Deity in the Tantric Saktism is shown either seated or standing exclusively on the Vahana of the buffalo or corpse.It is very important to note that 30 yantras and 30 mantras are prescribed for Varahi exclusively, which indicate her power to bestow siddhi to aspirants and sadhakas who worship her sincerely and faithfully. The iconographic prescriptions of Varahi are also detailed in the Agamas, Yamalas, Sutras,tantras, Silpasastras, Puranas and the Buddhist texts. While explaining her different forms, attributes, vahanas and postures, these texts treat Varahi as Supreme Sakti, who is pure external Mulaprakrti. She is the Supreme Female Energy.

It says devi rejoices the strength of varahi.Here the female energy is the strength referred to.She is the embodiment of evolution that is the reason why she is shown as pot bellied.She is strength and she defeats the evil inside every person kama krutha and other gunas. she squashes the enemies of her devotees.that is the reason her devotees sing her praises thus:

Viswadheeswara vallabhe vijayase yaa thwam niyanthrathmika,

Bhoothaanam purushayushaavdhi karee paka pradha karmanaam,

Thwam yache bhavatheem kimapya vithadham ko madhvirodhi jana,Sthyayurmama vanchithavadhi bhaven mathasthavaivagnaya.

Victory to you, Mother, who is,The darling of the lord of the universe,

Who controls the lives of all beings,Who also exists as the killer of all beings,

Who controls the span of life of all men,

And who grants suitable rewards for action performed.

I request you Oh Goddess, that the life span of my enemies,

Should be as long as I desire, based on your orders.

Devi has bestowed the power to varahi and thus she rejoices her strength and valor in slashing her enemies and their gunas.

Lalita sahasranamam - 75

75. MANTRINYAMBAVIRACHITAVISANGAVADHOTOSITA.
She is delighted at the destruction of Visanga by Mantrini Devi.
from the remnants of the ash of Manmatha were born two demons – Vishukra and Vishanga. These two became the main brothers of Bhandasura. In addition, thousands of Rakshasas (demons) were born out of the ash of Manmatha. All of them became followers of Bhandasura. They formed a strong army of 300 Akshouhinis (one Akshouhini consists of 21870 elephants, 65610 horses and109350 soldiers). Having come to know about the birth of thousands of Rakshasas, Shukracharya (the guru of Rakshasas) came there and assumed the role of the Guru for all those Rakshasas and initiated them to undertake regular Anushthanas (daily rituals). He also summoned Maya, the architect-builder of demons and asked him to create a new city in the province of Mahendra Mountains. He named the city as ‘Shoonyaka Pattana’
Shukracharya asked all the demons to move to the new city. He crowned Bhandasura as the king of the newly formed kingdom and made Vishukra and Vishanga the Yuvarajas (princes) of that kingdom. Bhandasura had four wives. 1. Sammohini, 2. Kumudini, 3. Chitrangi 4.Sundari. Under the guidance of Shukracharya, activities like fire sacrifices, Vedic education and penance went on uninterruptedly in every house.
During the war Lalita devi’s daughter Baladevi wanted to fight the demons herself. Baladevi is the only daughter of Lalita devi .She resembles Lalita devi very much but is only nine years old .She stays permanently with her mother.. Baladevi approached her mother and requested for permission to fight in thebattlefield. At the outset Lalita devi denied but looking at the courage and will power exhibited by Bala devi she ultimately gave permission. Seeing Bala devi coming for the war Mantrini and Dandanayaka were astonished and they stood as her body guards. Now Baladevi started ferocious fighting with Bhanda’s sons. Every one was surprised at her valor. Whole of the second day Baladevi fought. That evening she shot 30 arrows at a time and killed the 30 sons of Bhanda.
Lalita devi was very happy and she embraced her daughter (Bhanda putra vadhodyukta bala vikrama nandita).
Bhanda was grief stricken. Desperately he himself started off for the war. Vishukra and Vishanga pacified Bandasura.
Vighnayentra nashnam (Destruction of the mystic symbol of obstacles). Now Bhanda sent Vishukra to the warfront. In the darkness Vishukra approached the Vahniprakara (firewall) –on a flat stone he drew a mystic symbol and performed some black magic. He then threw that mystic symbol forcefully. It fell in the firewall at some point. With the affect of that yantra (mystic symbol) laziness crept into the minds ofthe devi’s army. Some started arguing that war itself was wrong. (b.) Some said, “Why should we fight on behalf of the gods”. (c.) Some said, “Who is this Lalita devi? Who has given her superior ship over us?” (d.) Some said, “If all of us together decline not to fight what can Lalita devi do?” (e.) All of them fell into sleep of ignorance. After midnight Vishukra along with 30 akshohini sena surrounded the firebarrier. Even then none of the members of shakti sena moved under the influence of the ignorance caused by the Vighna yantra. However, Vighnayentra was not able to affect Mantrini and Dandanatha. But they were both very sad worried seeing the state of their army. Not knowing what to do they went and enquired Lalita devi. Then Lalita devi looked at the Kameshwara’s face and passed a gentle smile. From her smile Ganapathi took birth. He immediately searched in the firewall and noticed the ‘vighnayentra shila’ at one place. He broke the shila into pieces and powder with his tooth.(kameshwaramukhaloka kalpita sri ganeshwara Mahaganesha nirbhinna vighnayentra praharsita). With that shaktisena’s ignorance and sleep was dispelled, they immediately got ready for the war. Now Vighneswara along with this army came out of the fire barrier and started fighting with Vishukra.
Vishukra sent Gajasura to attack him but soon Gajasura was slayed. Seeing this Vishukra ran away.
Annihilation of Vishukra and Vishanga. After discussing with Bhandasura, Vishukra came back to war, along with his brother Vishanga and son-in-law. With this the third day war had started. Mantrini and Dandanatha both started to fight simultaneously. In the front was Dandanatha devi mounted on her kirichakra ratha with her plough weapon (halayudha) swirling it rapidly. Behind her was Mantrini devi mounted on Geyachakra ratha as an archer with bow and arrows. Dandanatha devi attacked Vishunga. Mantrini devi confronted Vishukra.. Ashwarudha, Sampatkari and others attacked the son- in-law of the demons who had come..The army of the demons started slackening. Noticing this Vishukra discharged Trushastram (weapon which produces thirst). Shaktisena’s army started to experience intense thirst. Then Dandanatha devi invited ‘Madyasamudra’(=ocean of liquor) devata from her kirichakra and quenched their thirst. Madyasamudra deva showered liquor rains. With that the army quenched their thirst and rejuvenated.. By sunset most of the demons including Bhanda’s son-in-law had died. Then Shyamala devi (Mantrini) fought with Visanga and killed him with ‘Brahmashironamakastra’ (a powerful weapon named brahmashira). Dandanatha devi (Potrini) killed Vishukra with her plough weapon and pestle.

Lalitha Sahasranamam -74

74.BHANDAPUTRA VADHOYUKTABALAVIKRAMANANDITA

• She rejoices in the valour of Bala who slays the sons of Bhanda.
• Here the reference is to Bala, a goddess of nine years old who slayed the thirty sons of Bhandasura.
• The thirty sons of Bhandasura are the impurities (mala) whom the devi Bala helps slay.

It becomes imperative here to talk about Balambika whom I rever and who is by herself the soul energy of this universe.Jyoti (Balambika) is a member of the Shiva family. She is a part of the eternal godhead. When Shiva (static consciousness) united with Shakti (kinetic energy) Ganesha (sound) and Skanda (light) were born. Jyoti ('spark of light') was also born out of this union. She represents the female principle of light since she is active in creation, while Skanda represents the male principle of light. She is predominantly made of light like Skanda and may be considered as Skanda’s sister.

The human body is a temple. The breath through the right and left nostrils constitutes Shiva and Shakti. Lord Ganesha resides at the base of the spine from which Jyoti, or the Kundalini force, rises through the five chakras (Muladhara, Manipuraka, Swadhistana, Anahata, Visudhi, and Ajna chakra), or the six 'battle houses' of Lord Skanda. When the Kundalini Shakti travels up the spine and reaches the Ajna chakra in the forehead, the merger with Shakti residing there represents the confluence of the power of the Mother, being given to and becoming part of the son. The battle between the higher self and the lower self rages in the six cakras, or the battle houses of Lord Skanda. After winning the battles, Jyoti reaches her mother in the sixth battle house of Skanda, known as Ajna Chakra.

Skanda Purana tells us that Skanda was born after intense tapas of six sparks from Shiva's forehead. That is why Skanda is considered by many to be not only the quintessence, but an improved version of Shiva. On the other hand Jyoti was born of one spark from the mother’s forehead. When the divine child Skanda was entrusted with the mission to quell Surapadman, who embodied the demonic forces of the day, Mother fashioned out of herself a Vel and presented it to Skanda as an invisible weapon. The revelation now is that it is not an instrument but a deity in its own right.

Until recently, the antecedents of Jyoti had not been very clear. In August 1978, the knowledge that it is none other than the Vel in the hands of Lord Skanda was imparted to the author by His Holiness Sri La Sri Pandrimalai Swamigal. Jyoti in her arupa or formless state is worshipped in all temples where Skanda is worshipped. Jyoti from now on also desires to be worshipped in the rupa form.

The Velis Jyoti, the younger sister of Lord Skanda. She is Shakti Vel not only because Shakti gave it to Skanda but also because it is an energised weapon. The Vel has all the energy and the dynamism of Shakti. It has also been praised as Ratna Vel since she sparks like the precious stone ratna. She is called Jñana Vel as she removes darkness and ignorance and provides the Jñana, or true Wisdom. She has blazoned the trail of jñana travelled by sages, siddhas and those who are spiritually advanced. Since jñana always wins, she is called vetri or victorious Vel. Jyoti assists Lord Skanda in helping devotees to win their internal battles and to achieve spiritual progress leading to the liberation and merger in the godhead. The Vel is arupa or the formless. Since it is made of fire it cannot be broken down or defeated.

Jyoti has always been inseparable from Lord Skanda. There is no temple for Skanda without the worship of Jyoti in the form of Vel. Jyoti is also known as Saravanabavayai to indicate that she is always intertwined with Saravana or Skanda, and acts for him. In her formless arupa form of the Vel, she has a spearhead which is intelligence and consciousness and a slender rod or stem enabling her to move with speed. Jyoti takes after her mother in the form of Durga to punish the evil forces as well as to build and protect a just world order where love and brotherhood are developed.

Jyoti presides herself over one of the six houses Lord Skanda namely Palamutircolai which corresponds to the Ajna Cakra. This house is situated near Madurai. Here Jyoti is also worshipped as Rakkayi particularly on the full moon days. Rakkayi’s form in rural areas is mainly a head with a face of fire, again reconfirming the form of a Vel with a head and slender form.

The close association of Vel with her mother is the subject of Shodasam, a major devotional composition by the sage Agastya. For each day of the waxing and waning of moon he discovers and describes the role of the mother Manonmani (seen along with Shiva in the form of Chokkanathar in one of the principal sanctums in Madurai Meenakshi temple), consort of Shiva in the form of Sadasiva, and daughter Jyoti who are together in the Ajna cakra in our foreheads. The sage also recounts that how Jyoti was born of the Pranava pillar of ‘Om’. He calls her the young damsel who lives in the centre of the eyebrows. All life is Jyoti. She pervades in all the galaxies and is a growing flame. She is totality and Parabrahman and is in her fullness on Pournami, full moon days.

A great Jyoti centre is Tiruvannamalai, a town that exemplifies the fire element of Shiva. At this great Shiva centre Jyoti is worshipped as she is made of fire, and there is a Jyoti festival every year during the month of Karttikai of the Tamil calendar. Jyoti is called here Arul Perum Jyoti, or the graceful and great Jyoti. Shiva as Nataraja, in his cosmic dance carries Jyoti in his left hand as fire. Jyoti lives with Nataraja in the golden stage, or what is called Ponnambalam. All creation is from Jyoti or fire. Jyoti becomes active from then on.

Jyoti is also a representation or embodiment of divine light and love accessible to us on the Earth plane. Jyoti governs our words. Jyoti is the burning light in the lamps in all temples. We invite these lamps to come into our heats. Jyoti is said to be enveloped by seven screens. It is only after all the screens are removed she appears in all her radiance. A great exponent of Jyoti who merged with her in recent times was Ramalinga Swamigal.

In addition Jyoti in her association with her mother in the form of Kanyakumari has been the protector, custodian and teacher of the great sages and siddhas. She has been worshipped as Jwalai Kumari and in the North India as Jwalamukhi for centuries. She is also called Jñanambal or Balambika meaning goddess of knowledge or child goddess. Siddha literature is abound with poems lauding the vibrant Jyoti. Jyoti iSs the female principle of Shanmukha and is known as Shanmukhi. She is also addressed as Kaartikeyi and Kumari.

Jyoti Mantras

Om Jaya Jaya Maha Veera Bhagavan Sri Skanda Namo Namaha
Om Jaya Jaya Maha Jyoti Shakti Saravanabhavayai Namo Namaha

In his instructions, Skanda explained that these mantras, when said in devotion, harmonise the Shiva Shakti, or Ying-Yang energy within each person.

The Vel, Skanda says ‘ is symbolic of the spine, at the top of which is the head, inside of which flows Jyoti-Light, or the arisen Kundalini.’ Those who wants God realisation should begin at the bottom of the spine, coccyx. ‘ I am the Strength and Force who guides the kundalini from the bottom to the top of the spine’. When the kundalini rose and finally burst forth, the Goddess Jyoti appeared.

First see the Jyoti as the face in the Vel, then the whole Goddess explodes as the power rises, and She will stand in Her glory. Bliss is felt, the blessing then overflows to the Earth, helping to raise the consciousness of the humanity. All this happens within, but is symbolised without as the Vel of Skanda.

"I am the Leader, the General, who guides these forces up the spine. You who earn for liberation, look to me, follow my words, and victory will be yours. Turn away from the orders of the general during battle, and defeat is the result. When there is war, the army must listen to general."

Jyoti has been dormant for aeons and the time has come for her revival. In the New Shakti Age She will be destroying the evil in the Kaliyuga. Two more mantras describing Her bring out this fact.

Om Shreem Adi Brahmeswariyai Namaha
Om Shreem Hreem Kreem Kleem Jyotiswariyayai Namaha

The first mantra calls Her the creator and the next one finds in her radiance and luminosity the attributes of bountifulness of Mahalakshmi, Goddess of material and spiritual wealth, Bhuvaneswari, representing all the revolving planets and worlds: Durga, the ruler and the eternal mother. Jyoti is described by Agastya as graceful Jyoti, Ananda (blissful or supremely happy) Jyoti, and Arupa (formless ) Jyoti.

Worship of Jyoti

Worship of Jyoti can be done internally through the practice of Kundalini Yoga. As the great Tirumoolar has said

" North, South men wander about seeking him East and West celestials go about looking for him but fix divine mantra ( AUM ) to Muladhara and rouse (kundalini) fire upward to stream. There shall you as radiant light be."

Jyoti is to be worshipped on the day of the full moon, especially in the evening and at night time. Jyoti in her form as Saravanabhavayai or Vel is to be worshipped with her brother on all days honouring Him. Thus Karttikai days are special. The most important day for worship of Jyoti or Saravanabhavayai is the day of her birth when the Universal Mother fashioned the spark born in her forehead in to Veland gave it to her young son on the eve of the battle with Surapadman. This is the day of Visaka Nakshatra in the month of May.

Sage Kapila opened his third eye on the 60,000 sons of King Sagara who tormented the sage. By the outpouring of the flames they were destroyed to ashes. The local inhabitants prayed the fire and it got submerged in to the Pacific Ocean.

So Devi has a special place for balambika and entrusts her with the job of slaying the bandasuras sons and such is her strength that balambika is the vital force of mankind.

Lalitha Sahasranamam -73

73. NITHYA PARAMATOPA NIREEKSHANA SAMUTSUKA
She who is interested and happy in observing the valour of Nithya devathas (literally goddess of every day)
This line indicates the importance of the differentdevathas and when we worship these devathas it directly touches her and she is happy.so to understand her we should understand the different devathas and the mode of worship.
In vedic astrology there 4 types of devata
1ista devata
2.palana devata
3.karama devata
4.guru devetha

1.Ista devata:
Every human being takes birth due to their karma from the previous births. After death, the body, mind and the soul separate, and body gets merged into the pancha tatva while mind and the soul follow the path of the ayanas, toward the planes deserved by accomplished karma. So the cycle goes on, and it will never stop unless one is given a moksha. Many people have wrong concept of moksha, mistaking the term for spirituality, which can be defined in so many ways. I am not going to discuss moksha right here, but will just add that it is often conceived as final emancipation of the soul. There are different types of moksha, and different paths to it. In jyotisha there are a few planets which play an important role, among which Atmakaraka (the planet in the highest degree, excluding rahu whose counting is done in reverse) and Ishta Devata are the most important.The term 'Ishta Devata' literally means 'the main deity'. This
Deity can bless one with good passage through life. What ismore, Ishta Devata is responsible for granting moksha to the native. Hence, its worship not only ensures that one's whole life is taken care of, but also makes it certain that one is moving towards liberation.As far as the worship of other Devatas is concerned, the list of those Deities and their corresponding planets was given
by Parashara Muni in his Brihat Parashara Hora Shastra inthe chapter on Karakamsa. It was also presented by Jaimini Maharishi in his Upadesha Sutras (1.2.72–79): Surya indicates Lord Shiva, Chandra indicates Gouri, Shukra
indicates Lakshmi, Mangal indicates Skanda, Buddha and Shani both indicate Lord Vishnu, Guru indicates Samba Shiva, Rahu indicates Tamasi or Durga and Ketu indicates Lord Ganesha.
Everyone is eligible for the worship of one's Ishta Devataand everyone at least should know their Ishta Devata. Theprocess of worship is simple and is based on the chanting of the dvadakshari mantra for the appropriate Deity. Although
this chanting alone is very powerful, an ideal situation is when one also performs panca upachara puja to one's IshtaDevata.
The term 'dvadakshari mantra' means 'the twelve syllable mantra'. An examplary dvadakshari mantra for Lord Vishnu as Ishta Devata is given by the Parashara Muni in his Vishnu Purana. The ugra madhusudana mantra given
there by the sage is as follows: om namo bhagavate vasudevaya.Parashara Muni advises people to chant it and says that with this mantra we ask Lord Vishnu to pick up His sudarshana chakra and liberate us. The mantra bhoga of this
particular mantra is mukti. Therefore it should be done for one's Ishta Devata with the purpose of making progress towards final emancipation.
2.palana devata:
The Palana devata is the deity that will provide for your material needs in this life. Like a mother She will see to it that you have food, home, resources etc.
3. Karma devata:
Kula devata is also the karma devata.One should always pray to their kuladevata for any boons or favours.Please do remember that it is your Kula devatha who will help you in any kind of Spiritual and Material Prosperity.
If you ask how it is, then the KARMAS comes in picture, as you may aware that SANJITHA, PRABRABTHA,AKAMYA karmas baggages we are carrying and due to
Prabrabtha karma it is everyones' duty to perform Kula devatha pooja wherever the deity is irrespective of the distance . Ofcourse, now you need to gather family member which seems to be difficult in your case, you can pray mANASEEKA to Kuladevatha about inability to make it. She will certainly listen to it.
Hence, donot hate or ignore kuladevatha, instead whatever pooja (pouring milk , feeding poor infront of the deity etc) should be conducted on any auspicious
day immediately , you can see that things are going good !!!
And also, remember that every year ( especially duringthe Amavasya /Pournami which falls on Monday or Friday )is an auspicious for kuladevatha pooja during which you have to perform Abhisheka and feeding as much aspoor people to be conducted so that your Kula Devatha's blessings are guranteed to all your family members !!!
4.Guru devata: Jupiter god
Guru is the presiding deity of religious inclinations and prosperity.
He is also the presiding deity of married life for women. He is described in the Puranas as Brhaspati, the preceptor of the devatas.He is often depicted in a standing posture with four hands, in one of which he holds a weapon called the vajra-ayudha. He rules Sagittarius and Pisces.worship of the guru brings happiness and prosperity.
The discussion on these devathas only goes to show that performing the poojas and respecting these devathas helps mankind and that is the reason why she is happy knowing fully well that prayers to these devathas brings prosperity to her devotees.

Lalitha Sahasranamam - 72

72. BHANDA SAINYA VADODYUKTHA SHAKTHI VIKRAMA HARSHITHA

She who was pleased by the various Shakthis who helped in killing the army of Bhandasura

What are these shakthis?Let us look at it from a different perceptive. Here Bandasura is the ego of a person and the shakthis are the strengths of a person to overcome this ego.The basic requirement is the utterance of her mantra.so what are these mantras and how does it affect us The human consciousness is really a collection of states of consciousness which distributively exist throughout the physical and subtle bodies. Each organ has a primitive consciousness of its own. That primitive consciousness allows it to perform functions specific to it. Then come the various systems. The cardio-vascular system, the reproductive system and other systems have various organs or body parts working at slightly different stages of a single process. Like the organs, there is a primitive consciousness also associated with each system. And these are just within the physical body. Similar functions and states of consciousness exist within the subtle body as well. So individual organ consciousness is overlaid by system consciousness, overlaid again by subtle body counterparts and consciousness, and so ad infinitum.
The ego with its self-defined "I" ness assumes a pre-eminent state among the subtle din of random, semi-conscious thoughts which pulse through our organism. And of course, our organism can "pick up" the vibration of other organisms nearby. The result is that there are myriad vibrations riding in and through the subconscious mind at any given time.
Mantras start a powerful vibration which corresponds to both a specific spiritual energy frequency and a state of consciousness in seed form. Over time, the mantra process begins to override all of the other smaller vibrations, which eventually become absorbed by the mantra. After a length of time which varies from individual to individual, the great wave of the mantra stills all other vibrations. Ultimately, the mantra produces a state where the organism vibrates at the rate completely in tune with the energy and spiritual state represented by and contained within the mantra.
At this point, a change of state occurs in the organism. The organism becomes subtly different. Just as a laser is light which is coherent in a new way, the person who becomes one with the state produced by the mantra is also coherent in a way which did not exist prior to the conscious undertaking of repetition of the mantra.

Next is the internal urge to know her.The world, as it appears, is found to be lacking in reality, and so, is unreal. Hence the need for the higher Light.
"What is That by knowing which this everything becomes known?" -Mundaka Upanishad 1. 1.3.
"By which the Unheard becomes heard, the Unthought becomes thought, the Ununderstood becomes understood." -Chh. Up. VI. 1. 3.
The knowledge of everything through the knowledge of One Thing implies that everything is made up of that One Thing. That the misconception of things being really made of differing natures has to be set aright is pointed out by the disgust that arises in clinging to the notion of the multiple permanence of beings and a passion for catching completely whatever that must exist. The growth of intelligence tends towards urging the individual to grasp the totality of existence at a stroke. This constructive impulse is inherent and is vigorously active both in the instinctive mind and the scientific intellect. The individual is a consciousness-centre characterised by the imperfections of limitation, birth, growth, change, decay and death. Thought is objectified consciousness. The greater the objectification, the denser is the ignorance and the acuter are the pains suffered.
Truth does not shine as Truth, owing to the inner instruments, the clogging psychological modifications. The crossing the barrier of these limiting adjuncts seems to lead one to a vaster reality, greater freedom and fuller life. There is a common desire-impulse in every being to exist for ever, to know all things, to domineer over everything, and to enjoy the highest happiness. The statement of the Upanishads that the cognition of manifoldness is the path leading to self-destruction is adorned by the supreme exhortation that the perception of Unity to the exalted state of Immortality.
Every form of cogitation in spite of individualistic cravings that may try to obstruct it, flows, being impelled by an imperceptible power that moves towards the recognition of the indivisibility of existence, and a finding of oneself in the centre of its experience. The aspiration of every living being is to find rest in the blissful possession of eternal life, and nothing short of it. The sorrow of phenomenal life is rooted in the clinging to relational living fed by the wrong notion that manifoldness is the truth. The joy of the immensity of everlasting life is partaken of by cutting the root of the tree of individual life with the axe of integrated wisdom. The march of the soul is from the false to the true, from the apparent to the real, from the shadow to the light, from the perishable to the ever-enduring.
"From the unreal lead me to the Real, from darkness lead me to Light, from death lead me to Immortality." -Brih. Up. 1. 3. 28.
Everyone is marked by the general character of the struggle to become infinitely perfect. This Infinite Being is the highest Truth. This is the Goal of the life of all. The Upanishads stress in a hundred ways upon the need for this integral knowledge of Reality. There is nothing greater than or equal to the knowledge of the Atman. Atmalabhat na param vidyate.
"This Atman, which is free from evil, undecaying, deathless, sorrowless, hungerless, thirstless, whose desire is Truth, whose will is Truth - That should be searched after, That should be known. He obtains all worlds and all desires who has known and who has realised That Atman. -Chh. Up. VIII. 7. 1.
"Know That, the Brahman. -Taita Up. III. 1.
"For the sake of the knowledge of That, he should go, fuel in hand, to a spiritual preceptor alone, who is learned in the scriptures and established in Brahman. -Mund. Up. 1. 2. 12.

The third is the goal of life. The purpose of life on earth is the realisation of this stupendous depth of the Being of all beings, without which life becomes a failure. "If one would know it here, then there is the true end of all aspirations. If one would not know it here, then great is the loss for such a person. Knowing it in every particular being, the wise, on departing from this world, become immortal" (Kena Up. II. 5). There is a severe reproach to those who do not attempt at and succeed in the realisation of Truth.
"Godless are those worlds called, with blind darkness covered over, to which, on death, those who are the slayers of the Self go." -Isavasya Upanishad 3.
"He, who departs from this world without knowing That Imperishable Being, is wretched." -Brih. Up. III. 8. 10.
The teacher of the Brahmavidya is praised in glowing terms.
"You, truly, are our father, who take us across to the blessed other shore of ignorance." -Prashna Up. VI. 8.
The love for the Eternal is the essential passion that burns in the heart of all things. Beings know it not, and so they suffer. When we turn our face away from this one Reality, we open the door to self-imprisonment. No achievement, either on earth or in heaven, no greatness pertaining to the world of name and form, is worth considering. The love of life is based on the love of the Self.
"Not, verily, for the love of the all is the all dear, but for the love of the Self is the all dear." -Brih. Up. II. 4. 5.
All actions are done for the sake of the Self, not for external persons and things. It is not the existence of joy in the object as such that brings pleasure to the individual enjoying it, but the cooling of the fire of craving that is brought about by its contact with a particular object which is specially demanded by that special mode of desire generated in the ego-consciousness. The satiation is caused by a temporary turning back of the mind to the Self. The whole of the happiness of the world is, thus, purely negative, an avoiding of the unpleasant, and not the acquirement of any real, positive joy. This positive bliss is found only in the Self, the root of existence. The bustle of life's activity is a struggle to respond to the cry of the anxious ego which has lost itself in the wilderness of its separation from the Eternal Principle. The grieving self bound by fetters in the prison of life is ransomed by the knowledge of the non-dual nature of Existence.

when one understands these things she knows that we are the right path leading to her and she is happy and looks pleased with the outcome.

Lalitha Sahasranamam - 71

71. JWALIMALIKA KSIPTHA VANHI PRAKARA MADHYAKA

She who is in the middle of the fort of fire built by the Goddess Jwalamalini

Jwalamalini means 'one wears a garland of bright flame'. Jwalamalini is one of the most popular Yakshis. She is associated with the powers of mantras and yantras. She carries a chakra, trishul, pennant with fish ensign, bow and arrow, 'pasa' rope, fruit and vara mudhra. She wear a crown with burning flames.Goddess Jwalamalini is none but the divine energy of Lord Shiva. So powerful is Her form that even the gods fear Her and great Yogis crave to perform Her Sadhana in order to banish all obstacles in the path of spiritual development. Yet it is a fact that the Sadhana of the Goddess Jwalamalini has long remained under the cover of secrecy. Gurus would give its knowledge only to the most deserving disciples. Jwalamalini is one of the 15 nithya devis.

The fifteen Nityas are the rays of the Supreme Adya Nitya or Maha Nitya, who is none other than Paraabhattaarikaa Mahatripurasundari. Though the fifteen Nityas resemble Maha Nitya, it is only this great Parashakti, who is ever united with Sri Kameshwara, the supreme Brahman.
Sri Parashakti becomes fivefold in the Bhutas, air, ether, fire, water and earth and by association of each of these with the three Gunas; there are the fifteen Nitya Shaktis who are rayed forth from her. They also represent the Tithis from Pratipat to Purnima or Amavasya. In Srichakra, they are located in the Moola triangle, five at each side of the triangle. To obtain the grace of Sri Rajarajeshwari, the transcendent sixteenth Nitya, it is very much necessary to appease these fifteen deities. The Sadhaka of the fifteen Nityas becomes the abode of Siddhis and happiness. He is cheerful of mind, charitable, merciful, pleasing in appearance, forgiving, contented, free from all anxieties, wealthy and filled with the bliss of the self. He is the possessor of various Siddhis like Khadga, Paduka, Anjana, Nidhi, Bila and control over Devas, demons, Yakshas, Vetalas, Chetakas, nine planets, five elements and so on. The sixteen vowels of the Matrika represent the sixteen Nitya Shaktis. The consonants, 36 in number (considering them severally and as a group), represent the 36 Tatvas. The nine groups into which the letters are divided are the nine Nathas or the great Srividya gurus. The Nityas are identical with the universe, Srividya, Srichakra, Sri Lalita, Guru and the Self. The climax of the Nitya worship is in Para Homa, which marks the sudden revelation of Sri Maha Shodashi Nitya.
Sri Kameshwari
Kameshwari is the first Nitya and is the fulfiller of desires. She is lustrous red like ten million rising suns, wears a bright crown of red rubies and is adorned with throat ornaments, necklaces, waist chains and rings on her hands and feet. Her ornaments are set with gems. Her raiment is red. She is six-armed and three-eyes and carries the crescent of moon on her head. Her face is lit up with a soft smile and her eyes are merciful. She carries in her hands, a bow of sugarcane, arrows of flowers, noose and goad and a cup made of gems filled with nectar. She makes the gesture of granting boons.
Worship of Sri Kameshwari bestows one with happiness, wealth, family congeniality and mental peace, besides liberation of the soul. By destroying diseases, she protects the mankind with good health.
Her mantra is: "OM kAmeshwaryai vidmahe nityaklinnAyai dhImahi tanno nityA prachodayaat. "
Sri Bhagamalini
Sri Bhagamalini is beautiful and red, of smiling countenance, three-eyed, six-armed and seated on a lotus. She carries the night water lily, noose, and sugarcane bow in her left hands. In her right hands, she holds a lotus, goad and flowery arrows. She emits a crimson hue from her radiating body.
She gives her Sadhaka, the power to attract the three worlds. She also renders the strength required to win over enemies. In case of women, she protects the pregnant ladies for a safe delivery and prevents abortions and premature births. She grants fertility to couples.
Her mantra is: "OM bhagamaalinyai vidmahe sarvavasha~Nkaryai dhiimahi tanno nityaa prachodayaat. "
Sri Nityaklinna
Sri Nityaklinna is red with red raiment and smeared with red sandal paste. Three eyes enhance the beauty of her eyes. On her forehead are beads of sweat shining like pearls. Above it is the half-moon. In her four hands, she holds noose, goad, drinking cup and the gesture of Abhaya. She is seated in the middle of a lotus, listless with desire. She is bedecked with ornaments studded with precious stones.
Couples who worship her will be very congenial. She fills love and affection in word and deed. Amba grants a feeling of unity in the family i.e. parents and their children will show mutual love and affinity. He who attains her Siddhi is said to become more beautiful than Manmatha.
Her mantra is: "OM nityaklinnaayai vidmahe nityamadadravaayai dhiimahi tanno nityaa prachodayaat."
Sri Bherunda
Sri Bherunda has a body that shines as if made of molten gold. She has three eyes and her face is lit with a radiant smile. She is adorned with ornaments of celestial beauty, with earrings, necklace, armlets, waist-chain and rings on hands and feet. She carries the noose, goad, shield, sword, mace, thunderbolt and bow.
The very remembrance of her name frees one from the evil effects of the three kinds of poison: Sthavara (from trees and herbs), Jangama (from serpents and other animals) and Kritrima (artificially prepared). Chanting her mantra using a mala made of Abrus easily pleases her.
Her mantra is: "OM bherunDaayai vidmahe viShaharaayai dhiimahi tanno ntiyaa prachodayaat."
Sri Vahnivasini
Sri Vahnivasini shines with the beauty of early youth. She is lustrous like burning gold. Her lotus face with three eyes is lit by a gentle smile. She is eight-armed and dressed in yello silk with ornaments made of ruby. Such is the strength of the rays of the rubies on her diadem that they make the surrounding region ruddy. Anklets and waist-chains of gems, pearls and other ornaments enhance her radiance. In her left hand she holds a red lotus, a conch, a bow of red sugarcane and full moon. In her right hand, she holds a while water lily, a golden horn, flowery arrows and a citron. She is surrounded by Shaktis on all sides.
A Sadhaka who obtains her Siddhi can by simple utterance of her mantra, subject the three worlds. Amba bestows physical radiance, renders all worldly attainments and makes one unparalleled in the three worlds.
Her mantra is: "OM vahnivaasinyai vidmahe siddhidaayinyai dhiimahi tanno nityaa prachodayaat."
Sri Vajreshwari
Sri Vajreshwari is seated at her ease on her Chakra consisting of a triangle, hexagon, lotuses and Mahapura, placed on a magnificent throne. This throne in turn is located on a golden boat flowing in an ocean of blood. She has four arms and three eyes. She is red, attained in red raiment, surrounded with red unguent and garlanded with red flowers. On her head is a diadem of lustrous rubies. In her hands, she carries noose, goad, sugarcane bow and arrows of pomegranate flowers.
She looks upon her Sadhaka with a cooling grace of mercy. She is the destruct tress of the dense Evils, boundless like the ocean. The Siddhi of her mantra grants freedom from Aviveka. On the physical plane, she destroys all evils and troubles faced by the Sadhaka.
Her mantra is:" OM mahaavajreshwaryai vidmahe vajranityaayai dhiimahi tanno nityaa prachodayaat. "
Sri Shivaduti
Sri Shivaduti has eight arms and is bright like the midday sun in summer. She is garbed in red raiment and wears different kinds of ornaments on different parts of her body. There are the nine great gems in her diadem. Her face is filled with a gentle smile. She is surrounded by great Rishis who are busy singing her praise. In her left hands, she carries a horn, shield, mace and a cup made of gems. In her right hands, she holds sword, goad, axe and a lotus.
She is the destroyer of wickedness and is ever eager to grant the pleasing objects of desire to her Sadhakas and devotees. She annihilates injustice and unrighteousness. She fulfills all righteous desires – material and otherwise. She leads Sadhaka to the state of Shiva.
Her mantra is: "OM shivaduutyai vidmahe Shiva~Nkaryai dhiimahi tanno nityaa prachodayaat. "
Sri Tvarita
Sri Tvarita is the quickest to grant fruit to her Sadhaka compared to any other goddess. She is of auspicious form in the first flush of youth and of dark complexion. She has three eyes and four hands and her beautiful lotus-like face smiles gently. She is clad in new leaves. She is adorned with eight fierce and great serpents. On her head is a crystal crown with a crest of peacock's feather. Her arms are adorned with bangles made of beautiful peacock's tail feathers. Strings of Gunja berries hand round her throat. Her breasts are smeared with red sandal paste. She holds in her four hands, noose, goad and Mudras of Vara and Abhaya. She is seated on a golden throne, surrounded by lions and bears.
She grants education, health, wealth, physical radiance and long life. She protects from poisonous attacks and poverty. Her Sadhaka becomes capable of even enchanting the celestial nymphs.
Her mantra is: "OM tvaritaayai vidmahe mahaanityaayai dhiimahi tanno nityaa prachodayaat."

Sri Kulasundari
Sri Kulasundari is propitious, supremely kind and blissful with twelve arms and six lotus-like faces which smile sweetly and with three eyes in each face. She is red, seated on a red lotus and is smeared with blood. Her raiment and ornaments are also red and is surrounded by Shaktis also red in color. Her crown is bright with priceless gems and rubies, earrings, neck-chains, armlets, waist-chains and anklets heighten her own brightness. On her beauteous breasts are clusters of red gems. In her are all the words of the Vedas. In her right hands, she carries a rosary of coral beads, a lotus, a Kamandalu, a drinking cup made of gems, full of wealth, a citron and Vyakhya Mudra. In her left hands are a book, red lotus, a golden pen, a garland of gems, a conch shell and vara Mudra. Devas and sages who sing her praises surround her.
She grants knowledge to her Sadhaka and makes him Sarvajna (all-knowing). She makes one equal to Hayagriva in scholarship. To obtain knowledge, wealth and annihilation of enemies, she should be respectively meditated upon as being crystal white, golden and smoky dark blue colors.
Her mantra is: "OM kulasundaryai vidmahe kaameshwaryai dhiimahi tanno nityaa prachodayaat. "
Sri Nitya
Sri Nitya controls all moving bodies and by her, all Jivas dwell in their bodies. She is the Chaitanya in all. She is the deity who presides Dakini and the other Yoginis in the six Chakras in the body. Colored like the rising sun, she bears on her head a luminous crown. Her face is lit by a soft smile. She is dressed in red raiment and adorned with red rubies. She has three eyes and twelve hands. With her right hands, she carries the noose, white lotus, sugarcane bow, shield, trident and the Mudra of vara. She carries goad, book, flowery arrows, sword, skull and Abhaya Mudra in her left hand. Her Shaktis are countless and form a complete circle around her.
She grants Vaksiddhi to her Sadhaka by which he can give boons or curse others. He achieves khechari Siddhi by her grace. Besides she is also the granter of supreme physical strength.
Her mantra is: "OM nityaa bhairavyai vidmahe nityaa nityaayai dhiimahi tanno nityaa prachodayaat."
Sri Nilapataka
Sri Nilapataka is sapphire-blue in color with five faces and three-eyes in each, and ten hands. Her face is sweet and smiling. She is clad in red raiment and her hand is adorned with lustrous gems. She is decked mostly with pearls. Clusters of gems are on various parts of her body. In her left hands, she carries the goad, the banner, and shield, a bow made of horn and makes vara Mudra. In her right hands, she carries the goad, the Shakti weapon, sword, and arrows and makes Abhaya Mudra. She is seated on a lotus and surrounded by countless Shaktis resembling herself.
She grants victory in battle and success in trade. She also grants success in exams, interviews and court cases.
Her mantra is: "OM niilapataakaayai vidmahe mahaanityaayai dhiimahi tanno nityaa prachodayaat."
Sri Vijaya
Sri Vijaya Nitya has a body lustrous red like that of the rising sun. She has five smiling faces in each of which are three eyes and she has ten hands. Her raiment is yellow. She bears a brilliant crown and on her forehead a crescent moon. She is decked with all kinds of ornaments. In her left hands, she carries conch, noose, shield, bow and white lily. In her right hands, she carries Chakra, goad, arrows and a citron fruit. When she is invoked for the purpose of victory over an enemy, she is terrific in appearance but in daily meditation, she is conceived in a benignant aspect. She is seated on a lion and is surrounded by Shaktis seated on tigers.
A self-controlled Sadhaka who worships her in her Chakra becomes happy in every way. She also grants success in debates.
Her mantra is: "OM vijayaadevyai vidmahe mahaanityaayai dhiimahi tanno nityaa prachodayaat."
Sri Sarvamangala
Sri Sarvamangala is all-beneficent and grants khechari Siddhi to her Sadhaka. She is of golden complexion, decked with pearls and rubies and bears a ruby crown on her head. Her eyes, full of mercy, are the sun and the moon. She is seated on a lotus. She holds a citron in her right hand and with her left hand, grants wealth and desires to her devotees by vara Mudra. She is surrounded by Shaktis, countless in number, who resemble herself. She is also surrounded by the Surya, Chandra and Agni Kala Devis. Her Moola mantra undergoes 9216 variations. However, these secrets have to be learnt from a Guru.
She grants progress, both in the materialistic and spiritual worlds. She safeguards her devotees during journey.
Her mantra is: "OM sarvama~Ngalaayai vidmahe chandraatmikaayai dhiimahi tanno nityaa prachodayaat."
Sri Jwalamalini
Sri Jwalamalini Devi is lustrous like flaming fire and resplendent with her ruby crown. She has six faces and twelve arms and is decked with all kinds of adornment. She holds in her hands, the noose, goad, sword, shield, bow, arrows, mace, tortoise, spear and fire. She also makes the gestures of vara and Abhaya. Her lotus-like faces, each of which has three eyes, are illumined by a sweet smile.
The Devi can be invoked in a boy and girl and can be made to answer relating to the past, present or future. Invoking her in sanctified water and consuming the same will rekindle the digestive fire. She also grants Vedha, Akarshana, Santapa, Vashya and Avesha Siddhis. She destroys all enemies and gives unheard financial gains.
Her mantra is: "OM jwaalaamaalinyai vidmahe mahaajwaalaayai dhiimahi tanno nityaa prachodayaat."
Sri Chitra
Sri Chitra is lustrous like the rays of the rising sun, decked with jewels made of nine kinds of gems, which are also set in her crown. She has four arms and three eyes and is clothed with a wonderful silken garment of variegated color. A pure smile illumines her face. She is all-bliss and ever existent. She grants all desires. In her four arms, she holds the noose, the goad, vara and Abhaya Mudras.
Chitra grants wealth and self-knowledge (Atmalabha) to her Sadhaka. Her Sadhaka is able to subjugate others to his won way of thinking. She showers her devotee with sudden riches like treasure-troves, lottery etc.
Her mantra is: "OM vichitraayai vidmahe mahaanityaayai dhiimahi tanno nityaa prachodayaat."

Such is the power of the nithya devis and the importance of these devis is revealed here to have a better understanding of lalithambika the Mother.

Lalitha Sahasranamam -70

70. GIRI CHAKRA RATHAROODA DHANDA NATHA PURASKRUTHA

She who rides in the chariot with five stories and is served by goddess Varahi otherwise called Dhanda natha

Varahi is one of the saptha mathrukas (seven mothers) who aided the devi in her fight against Shumbha, Nishumbha and their armies. She is described to have human body with eight arms, head of a boar and also having three eyes.In the Sri Vidhya tradition, she is also called the Danda-natha (Lady Commander of the forces of the mother-goddess, symbolizing the might of Sri Vidya). As Varahi (hog-faced or the great consumer) she destroys evil forces that obstructs the devotees progress, paralyses the enemies and lead the devotees ultimately to Sri-Vidyas. She is classed as the fifth among the seven mother-like divinities (Saptmatrukas) and hence also called Panchami.With Kurukulla, she is accorded the parental status to Sri-Chakra (Lalitha Tripura-Sundari). While Kurukulla represents the full moon, Varahi (the devoured) represents the new-moon. And while Varahi represents the illumination (prakasa) aspects of the mother-goddess, Kurukulla is the deliberation (vimarsa) aspect.In another aspect, Varahi is also said to be one of the Yoginis, taking the form of a boar. She is said to lift up the earth with her tusks to confer benefits on all creatures. She is imagined as an eight-armed and three-eyed lady with a face of a hog, seated under a Palmyra tree, and functioning as a trusted attendant of the Goddess as her chief counselor.In this form she is known as Chaitanya-bhairavi (the devotee’s association of strength) She is being described as a fierce (Maha-Ghora) and as Commander of the forces, she moves about in a chariot drawn by boars. She is said to reside in the ocean of sugar-cane juice (ikshu), one of the four oceans that surrounds the mother goddess, holding her court in the island of nine-jewels, and facing the mother-goddess.

Sri Maha Varahi Devi, the boar faced sakthi, emerged out of the five flowery arrows of Sri Lalitha. She was made the commander-in-chief of the armed forces. There was a special charka (chariot) for her to ride- the kiri charka. The chariot was pulled by 1000 boars, and the charioteer was stambhini Devi. Her chariot had all the devatas of the devaloka, especially Sri Dhanvanatri- the God of physician and the Asvini duo – the physician of God’s (it is beautiful to note the strategy and compassion that medical care along with warfare was there). She also had different mounts for riding- The buffalo, the lion called simhaghosha, the black antelope with white chest. She was praised with 12 names on her march to war, which is found in the ritual manuals. During the war when Visukra engaged in magical warfare by throwing a vighna yantra, she along with Mantrini were not affected and prayed to Sri Lalitha to remove this obstacle. Again on the third day of battle, when the tarshAstra (weapon causing thirst) was discharged by vishanga, she commanded the Liquor sea (sudha sindu) in the form of a man, who was in her enclosure, to quench this thirst. On the successful completion, granted him a boon of usage in sacrifices. Finally she engaged with Vishanga (The enemy commander-in-chief) and pulled him with her plough and killed him with her pestle. Her kiri chakra was always moving in step with Sri Chakra and geya chakra (of Sri Syamala).
"Pathoruha pItagatAm pathotaramecakAm kuTiladamsTrAM kapillAkshI
trinayanAm ghanakuca kumbhAm pranata vAnchitavadanyAm
daksordhvatorarikatkaw muslamabhItim tantanyatavat
shamka khetahalavaran karair dhadahnAm smaraMI VARTaLim "
Her mantra has 112 syllables and is mediated in the Agnya chakra, along with her anga uapanga, pratyanga devatas and the Varahi gurupaduaka during the morning rasmi mala mantra recitation. We shall try to meditate on her while doing her dhyana.
Pathoruha pItagatAm: Seated on a lotus. Meditate on a very thin stream of light from the muladhara touching the Agnya Chakra while repeating ‘Aim’ and a lotus blooming in the Agnya chakra while repeating ‘glaum’
pathotaramecakAm: Of the colour of rain bearing clouds- grey or black. Meditate on the form of the Devi seated on the lotus while repeating – ‘Aim namo bhagavati’. Here we can think of the devi wearing golden ornaments, since bhagavati means one who is with bhaga – i.e. aisvarya (richness) which is denoted a with golden ornaments.
kuTiladamsTrAM: Having curved tusks (teeth). Meditate on the curved tusks (teeth) while repeating ‘vArtAli vArtAli’. Since teeth are required for vArta- speech.
kaplilAkshI trinayanAm: Having three red eyes. Since the eyes are meditated as sun moon and fire ( sOmasUryAgni locana) a big size is indicated here. Meditate while repeating ‘vArAhi vArAhi varAhamuki varAhamukhi’- since the varaha avatar – third avatar of Sri Vishnu lifted the world from the seas, a huge form is required for this. Hence a huge form with a boar face is meditated here.
daksordvadorarikatkaw muslamabhItim tantanyatavat shamka khetahalavaran karair dhadahnAm: From the upper right hand meditate on the discus, sword, Pestle and gesture of removing fear. Similarly from the left upper hand the conch, shield, plough and the gesture of granting boons.
While meditating on the uppermost right hand with the discus repeat ‘andhe andhini namah’- since anadhana means blindness, a great light by the discus- the chakra- causes temporary blindness, so one can turn this sense organ inside. On uppermost left hand with the conch repeat ‘rundhe rundhini namah’- rundhana is to cut, a great sound while blowing the conch will cut our mind thoughts, so we cannot be disturbed by the outside world. In the next pair of hands meditate on the sword and shield, repeat ‘jambhe jambhini namah’- since the sword cuts (our ego) and the shield protects us from any onslaught.
In the next pair of hands meditate on the pestle and plough, repeat ‘mohe mohini namah’- This body is likened to a field, (Gita says ‘idam sarIram kaunteya kshetram ityabidhIyate’) and our past karmas are like seeds. Hence sowing and reaping like a corn the karmas are multiplied. For this a good body is required and plough represent the act of sowing and reaping the past (prarabhda) karmas. The husk in the seed is the ‘kartrutva buddhi’ – sense of the ego, that ‘I’ do the acts. Removal of the husk by the pestle, which is offering them to our upasya devata, the seed does not germinate (agamika karmas). In the next pair of hands meditate on the gestures of dispelling fears and granting boons, repeat ‘stambhe stambhini namah’- sthambhana is fixing in one spot. Resting the mind on the one Brahman is the dispelling of fear (dvitIyat vai bhayam bahvati) which is the greatest boon. These are the subtle five arrows of Sri Lalitha from which Varahi Devi has come forth.
ghanakuca kumbhAm pranata vAnchitavadaanyAm- Having pot like breasts and giving all boons to her devotees. The breasts are likened to the seen world (see kamakala dhyanam). Varahi is said to have ‘nigrahAnugraha kshamah’ by Sri Parasurama- Having great skill and destroying enemies. Meditate on this while repeating ‘sarva dusta….Thah Thah’. pradusTa are enemies who have a mask, behave like friends. Immobilising the speech, mind, eyes, mouth, movement and tongue is indicative of withdrawal from the world and immersing in the self. The four ‘Thah’ Tha is prakruti tattva and ah is visarga the world which issued form the prakruti, this is indicative of the four states of the individual the waking, sleeping, deep sleep and ever consciousness. Devi Varahi will slowly take us from the first state to the fourth state, which is the best of boons.
smaraMI VARTaLim- Thus I remember (meditate) on Sri Varahi. Uninterrupted awareness is Devi Varahi personified so this is mediated while repeating ‘hum’ removal of other thoughts and ‘astrAya phaT’ is the arrow which goes straight to the mark, which is the atma saksatkara.
The twelve names are:
pancami: The fifth devi, she is the fifth of the eight matruka devis, also she is the power behind sadasiva the fifth karanesvara as his anugraha sakthi
daNdanAtha: Commander in chief of the armed forces of Sri Lalita
sanketa: secret coded, being in the army has secret codes
samayesvari- Lord of the path where there are rules and restrictions, samaya is the path of ullasa from Arambha to the fourth state prauda, wherein the aspirant has to follow rules and regulations.
Samayasanketa- secret code in the Pooja path, since Pooja is the sadhana and battle personified we have to understand the meaning and the philosophy behind every act in the Pooja, she confers on us this understanding.
varAhi- the divine power behind the varaha avatar of Sri Vishnu , who lifted the world from the sea, hence a huge form is indicated here
potriNi: boar faced. Since boar has an ability to float and swim in waters, she has the ability to keep her devotees afloat and steer them in the world.
sivA: Ever auspicious . Since devi is ever pure awareness she is ever auspicious
vArtAli: Lord of speech. As seen above the varaha avatar used the tusks to lift the world, having big tusks are indicated here. Philosophically they indicate the Vedas which are the sure means for being lifted up.
mahAsena: Having great army. The body with flesh, bones, blood are her armies, so maintaining this body in good condition which is the boon of this devi is indicated here.
Agnya cakersvari: Lord of the agyna cakra (mid eyebrow). All individual effort will be up the sadhaka to raise the kundalini up to agnya cakra , here the agnya – the order of the devi is required to move further to the sahsarara, which is the grace of the divine mother through the Sri Guru.
arighni: ari is the enemy and ghna is to kill , so this is the remover of the enemies. Ari also means the cakra, which is indicative of time (kala cakra) ghna is to kill. So she is above time (kala) the next tatva is niyati ( rule) so she is upholder of rules (see nama iv)

This line gives us an insight into Shri Maha varahi .

Lalitha Sahasranamam - 69

69. GEYA CHAKRA RATHA ROODA MANTHRINI PARI SEVITHA

She who rides in the chariot with seven stories and is served by manthrini who is the goddess of music

At the time of Bandasura Vadham Matha's different Nithyasuris like Pasham(rope),Ankusham(goad), Kodandam(bow), Pancha Bhanam(5 arrows), Sri Chakram... (Matha's divine abode)took a feminine form. Different Shakthis like Manthrini, Dandini, SampathKari, Aswarooda arose from them respectively. Different Rathams or auspicious cars like Geya Chakra Ratham, Giri Chakra Ratham.. also came from her divine abode Sri Chakram. Manthrini came from her Ankusham. Lalitha Sahsaranamam says
Raga Swaroopa Pashadya Krodhakara Ankusha Ujwala

Meaning : Pasham or the rope represents Ragam &Ankusham represents the anger or Krodham
Manorupekshu Kodhanda PanchaThanmathra Sayaka

Meaning: Kodhandam represents the mind & the Panchbanam represents the five senses(vision,smell,hearing,taste & body)

Ankusham is a weapon or a tool, which is used to control the Elephants. Usually the men who take care of Elephants or Elephant tamers have a rod with a perpendicular projection from that. They make a wound on the Elephant's body & whenever the Elephant misbehaves, they show the rod & control the Elephant. The Ankusham in Sri Matha's hand is representing the weapon, which controls our minds. Even our minds are like mad elephants, which roam around with worldly things! Manthrini Matha came from Sri Lalithambika's Ankusham. Sri Meenakshi or AngayarKanni is an incarnation of Manthrini Matha. She was born as a daughter of Malayadhvaja Pandya & Kanchana Malai. Sri Sundareshwara married her & even Shanmuka who's the Deity for Tamil language was born as Muthu Kumara there. The city of Madurai is such a divine city. It was where the divine family of Parvathy & Parameshwara lived during the olden Era. Sri Lalitha Sahasranamam refers to Manthrini Matha & Madurai in two places :
Manthrini Amba Virachita Vishanga Vadha Doshitha

Meaning : Manthrini mother killed Vishanga who was a demon.

Kathamba VanaVasini

Meaning: A lady who resides in a forest filled with kadhamba trees.

In olden days Madurai was a forest filled with a specific kind of trees called Kadhamba trees. So Meenakshi Matha is called as a Gokilam or cuckoo in the Kadhamba Forest. Meenakshi is darker in complexion & she is little greener. Her green or blue or black color is also because she is Hari or Sri Maha Vishnu's sister. Great Tamil literatures like Silappadhikaram have references to Madurai. Meenakshi & Shiva had been the heads of the Tamil Sangams in Madurai right from the beginning. As per historians there had been three Tamil Sangams .
Thalai or Topmost - led by Shiva or Sundareshwarah

Idai or Mid Sangam - led by Matha or Meenakshi

Kadai or the last - led by Krishna or Thirumal.
Here we have to understand another unique phenomenon; the presence of Shri Raja Mathangi that is existing in this universe. When we talk about Shri raja Mathangi we have to mention about Shri Varahi too because they can never be separated. Without one the other is non-existent.
The first deity is Sri Raja Mathangi. She travels in Gayachakra, a chariot which when moves, the atmosphere will be vibrating with sweet music. She is the embodiment of Nada (Sound). She stands for the propagation of Jnana (Knowledge ) , art, education, music and so on. Since both of them are not different from Mahalakshmi, they bless those worship them with wealth and health. This is for certain. Sri Raja Matangi is known as Manthrini.Sri Maha Vaarahi is known as Dandini.
As Manthrini, Sri Raja Mathangi is the symbol of knowledge. She is also an amsa of Sri Meenakshi and Sri Saraswathi. Sri Maha Vaarahi acts as a judge and always tend to punish the wicked and save the innocent. Therefore she is known as Dandini. Alas ! Here we are blessed with an opportunity to directly pray to both Sri Raja Mathangi and Sri Maha Vaarahi. Generally not many people know about Sri Raja Mathangi and Sri Maha Vaarahi because they are known as Sushma Rahasya devathas ( They are symbolizing the subtle secret of the divinity ). They are closely identified with Sri Lalithambika and are found in the form of Sri Lakshmi and Sri Saraswathi. Mother Lalithambika is sitting on the form of Lord Sadhashiva. This is the secret of Sri Chakra. Sri Chakra is also known as Srinagaram. In Sri chakra, crores of Devathas are said to be housed and therefore the worship of SriChakra indirectly agrees with the worship of millions of Devathas at the same time.

Lalitha Sahasranamam - 68

68.CHAKRA RAJA RATHA ROODA SARVAYUDHA PARISHRIDHA

She who is fully armed and rides in the Srichakra chariot with nine stories

This line indicates that the goddess is armed with tools and weapons. The essence of beauty and bliss, she resembled the hibiscus in complexion, wore robes of pomegranate-red and ornaments of all types, bearing noose, goad, sugarcane-bow and five shining arrows in her four hands. The gods chanted the praises of this Kamakshi, Kameshi, Kali, celebrating her as Mother Shri Lalita. The goddesses Durga, presiding deity of all mantras, and Shyama, presiding deity of all lores, joined Shri Lalita.Commanded by Brahma, Vishvakarma built a wondrous city on the spot. Brahma pronounced that by herself a woman could not rule over a kingdom. She needed a consort to be complete. Since she embodied love itself, Shankara alone could suit her. As Brahma mused thus, Maheshvara manifested in the form of Kameshvara, a million times more attractive than the god of love. The goddess garlanded him and was given in marriage by Vishnu. The Devas presented them with various weapons and ornaments.
Thereafter, Lalita Devi set out to conquer Bhanda. Out of her goad emerged the goddess Sampatkari, sword in hand, mounted on the elephant Kanakakolahala. From Lalita Devi’s noose emerged the swiftly moving deity Ativaritavikranti seated on the horse Aparajita, holding in her four hands the noose, the goad, the cane and the horse’s bridle. They were joined by the boar-faced Shakti Krodhamukhi leading an army carrying palm-leaf fans set with diamonds and dark Mantranayika on a chariot. Alighting from the elephant Shri Dandanatha mounted the lion Vajraghosha whose thunderous roar deafened the four quarters. From the parrot carried on the hand of dark Mantranayika (whose other names are Sangitayogini and Shukapriya), the science of archery emerged to hand over the bow Citrajiva and inexhaustible quivers. Lalita Devi moved ahead on a huge chariot on whose ninth step ten Siddhi Devis of china rose complexion were stationed (Anima, Mahima, Laghima, Garima, Ishita, Vashita, Prapatisiddhi, Prakamyashiddhi, Muktisiddhi and Sarvakama, each holding the Chintamani, skull, trident and collyrium. There were also eight Shaktis: Brahmi, Maheshvari, Kaumari, Vaishnavi, Varahi, Mahendri, Chamunda and Mahalakshmi, each holding skull and lotus, red in complexion and in red garments. Above them were the Mudradevis with two hands, expressing mystical gestures, resembling pomegranate flowers and dressed in yellow robes. In two arms they held shields and swords.
Each had her name preceded by “sarva”: Samkshobini, Vidravini, Karshanakrinmudra, Vashankari, Madnanamudra, Mahankushayashti, Khecharika, Bija, Yoni, Trikhandika. Above them were the 16 digits of the moon with secret names, resembling the coral tree, with four arms holding swords, shields, bows and arrows and three eyes each. On the seventh step were the Gupta Taras, with the lustre of the china Rose, each of whose names was preceded by “Ananga”: Madana, Madanatura, Lekha, Vega, Ankusha, Malangi, holding sugarcane bow, flowery arrows, bouquets of flowers and lotuses. Then were the Sampradayas on the sixth step who had risen from the ashes of Kama, wielding fiery bows and arrows, lustrous like the fire of death, each name preceded by “Sarva”: Samkshobini, Vidravini, Karshanika, Hladanika, Sammohini, Stambhana, Jrimbhana, Unmadana, Arthasadhika, Sampattipurani, Mantramayi and Dvandvakshayankari. On the fifth step were the ten Kulottirnas like crystals, holding axe, noose, mace, bell and gems. Their names, preceded by “Sarva” are: Siddhiprada, Sampatprada, Priyankari, Mangalakarini, Kamaprada, Duhkhavimochini, Mrityuprashamini, Vighnanivarini, Angasundari, Saubhagyadayini. On the fourth step were the benevolent Nigarbhayoginis of pearly lustre, whose names preceded by “Sarva” are: Yajna, Shakti, Aishvaryaprada, Jnanamayi, Vyadhivinashini, Dharasvarupa, Papahara, Anandamayi, Raksharupini and Ipsitaphalaprada. Each held the thunderbolt, javelin, iron club and discus. On the third step were the eight Rahasyayoginis, deities of speech, lustrous like the red Ashoka, holding bows and arrows, encased in armour, also carrying lutes and books: Vashini, Kameshi, Bhogini, Vimala, Aruna, Javini, Sarveshi and Kaulini. On the second step were three goddesses, with eight arms holding bows, arrows, drinking bowl, fruit, dagger, shields, noose and a bell: Kameshi, Vajreshi, Bhagamalini. On the step in the centre of the chariot were fifteen deities, all round on the Anandamahapitha, the great seat of bliss, who are eternal, resembling Lalita in forms and weapons: Kameshi, Bhagamala, Nityaklinna, Bherunda, Vahnivasini, Mahavajreshvari, Druti, Tvarita, Kulasundari, Nitya, Nilapataka, Vijaya, Sarvamangala, Jvalamalinika and Chitra.
Shridevi or Lalita’s favourite was Sangitayogini also called Mantini, deity of music, riding in the chariot Geyachakra on whose first step sat Mantini. On the second step were Rati, Priti and Manoja holding lutes and bows, dark like the Tamala tree. On the third step were the deities of Kama’s arrows: Dravini, Shoshini, Bandhini, Mohini and Unmadini with five gods named Kamaraja, Kandarpa, Manmatha, Makaradhvaja and Manobhava, glowing like the Palasha flower. On the fourth step were Lakshmi, Sarasvati, Rati, Priti, Kirti, Shanti, Pushti and Tushti, the eight Kumaris, holding lances and discus. On the fifth step were sixteen deities: Vama, Jyeshtha, Raudri, Shanti, Shraddha, Sarasvati, Shribhushakti, Lakshmi, Shrishti, Mohini, Paramathini, Ashvasini, Vichi, Vidyunmalini, Surananda and Nagabuddhika, lustrous like the ruby, covered in armour, holding thunderbolt, baton, shataghni and bhushundika. On the sixth step were the Bhairavas with trident and drinking bowl: Asitanga, Ruru, Chanda, Krodha, Unmattabhairava, Kapali, Bhishana, Samhara. On the seventh step were Matangi, Siddhalakshmi, Mahamantangika and Mahati holding bows and arrows. With them were the heads of Ganas, Kshetrapa, Durgamba and Batuka along with Lakshmi, Sarasvati and the treasures Shanka and Padma. On the same step were the ten deities of the quarters holding thunderbolt, spear, Kala’s staff, sword, noose, pennant, mace, trident, missile of darbha grass and the discus.

On the chariot Kirichakra rode Dandanatha, boar faced, dark complexioned. On the second step were Jrimbhini, Mohini and Stambhini with pestle, plough and liquor pot. On the third step were five deities led by Andhini seated on the Devi yantra. On the fourth step were six deities led by Brahmi. Beneath them were the seven Dhatunathas: Yakshini, Shankhini, Lakini, Hakini, Shakini, Dakini and another Hakini ready to consume the seven ingredients of the body. Krodhini and Stambhini fanned with chowries on the same step flanked by plough and pestle. The terrible lion Chandocchanda stood before Dandanatha with three eyes. On the sixth step were eight deities led by Vartali: Varahi, Varahamukhi, Andhini, Rodhini, Jrmimbhini, Mohini and Stambhini with a dusky white buffalo on their left to carry Dandanatha. Beneath them were Indra and the other guardian deities of the cardinal points. On the wheel were Jrimbhini, Stambini and Mohini presiding over the Northwest. At the end of the step was Kshetrapala holding skull and mace, damaru and serpent noose. Beneath them were ten Bhairavas: Hetuka, Tripurari, Agnibhairava, Yamajihva, Ekapada, Kala, Karalaka, Bhimarupa, Hatakesha and Achala.

This is the scene which brings us to the spot where the war between devi and banda takes place.The weapons that she carries is the basic concept of hindu life.

1. Believe in a one, all-pervasive Supreme Being who is both immanent and transcendent, both Creator and Unmanifest Reality.
2.Believe in the divinity of the four Vedas, the world's most ancient scripture, and venerate the Agamas as equally revealed. These primordial hymns are God's word and the bedrock of Sanatana Dharma, the eternal religion.
3.Believe that the universe undergoes endless cycles of creation, preservation and dissolution.
4.Believe in karma, the law of cause and effect by which each individual creates his own destiny by his thoughts, words and deeds.
5.Believe that the soul reincarnates, evolving through many births until all karmas have been resolved, and moksha, liberation from the cycle of rebirth, is attained. Not a single soul will be deprived of this destiny.
6.Believe that divine beings exist in unseen worlds and that temple worship, rituals, sacraments and personal devotionals create a communion with these devas and Gods.
7.Believe that an enlightened master, or satguru, is essential to know the Transcendent Absolute, as are personal discipline, good conduct, purification, pilgrimage, self-inquiry, meditation and surrender in God.
8.Believe that all life is sacred, to be loved and revered, and therefore practice ahimsa, noninjury, in thought, word and deed.
9.Believe that no religion teaches the only way to salvation above all others, but that all genuine paths are facets of God's Light, deserving tolerance and understanding.

So she holds these principles in her hand to lead us into the path of enlightenment.All these weapons are not used to destroy mankind but to destroy our fanatism, ego, selfishness, karma, greed etc.in man and makes a good human being.

The nine storeyed chariot which holds the different goddess is the manifestation of our life.as we conquer each step in our life we move closer to the goddess and she removes all obstacles as we move a step towards her is rightly seen in the steps in which the dieties have taken their places.

Lalitha Sahasranamam - 67

67.ASWAROODADISHIDASWA KODI KODI BIRAVRUTHA

She who is surrounded crores of cavalry of horses

It is said she is surrounded by cavalry of horses.Here horses denotes power. So she is surrounded with tremendous amount of power.The power of Japa. The Name of God, especially when it is given to us in the form of what is known as a mantra, is a power by itself. It has a Shakti of its own, and this is the reason why bhaktas, sages and saints have told us that even a mere repetition of the Name of God has the capacity to produce an effect of its own, though you may not be really meditating, though you may not be in a position to contemplate the actual meaning hidden behind it. The mantra-shakti, or the power of the mantra, arises on account of the fact that is beautifully and scientifically described in a science known as mantra-shastra, which is akin to the science of chemistry in our own ordinary life. Chemical elements act and react upon each other. You know the action between an acid and alkali, for instance. Sometimes the chemical reaction is such that it can produce a tremendous effect. mantras produce such effect, similar to the reaction of chemical elements, because of the peculiar combination of letters. The mantra-shastra is a secret which tells us that every letter of the alphabet is a condensed form of energy. Sounds are really energy manifest. The sound is not merely an empty form of verbal manifestation, but energy that is made to express itself in a particular shape. And when this packet of energy, this tied up form of force, which is a particular letter of the alphabet, is made to come in contact with another packet of energy called another letter, they collide with each other act upon each other or fuse into each other, so that the utterance of a group of letters, which is the mantra, produces, by the process of permutation and combination of these letters, a new form of energy which gets infused into our system. Because it has arisen from our own mind, thought and the recesses of our being, we get charged with that force, as if we have touched a live electric wire. There is special name given to this science, as gana-shastra, in tantrik parlance. Words are forces, thoughts are things. They are not empty sounds. It is because of the fact that thoughts and expressions are powers by themselves, that the words of saints lake immediate effect. The words that a saint or a sage utters are not empty sounds that he makes. They are forces that are released like atom bombs, and they can manifest themselves in the physical world, and events can take place. That is why people go to a saint for asirvada, or blessings. His words are forces, powers that he releases to take immediate effect, or even a remote effect, as the case may be.
The utterance of a mantra is the release of an energy, not only inside our own personalities, but also in the outer atmosphere of which we form contents. japa sadhana not only brings a transformation in your own inward personality, but also sympathetically produces an equal effect in the society of which you are a part. So japa sadhana is also a social service. It is not merely a personal sadhana, inwardly practised by your own self in your puja room, but it is a great Seva that you do to mankind also. An aura is produced around that sadhaka who takes to japa sadhana honestly and sincerely. You purify not only your nature inwardly but also you purify the atmosphere outside. You become a source of inspiration to people when you actually take to japa sadhana with concentration of mind and with real faith in the efficacy of the practice. God's Name is a wonder. It is a miracle by itself. "More things are wrought by prayer than this world dreams of," said the poet. The prayers that you offer to God are definitely capable of producing the desired result. What works is not your personal strength or your individual thought, but that which your thought is able to rouse into activity and which is omniscient.
Your prayers or the invocations that you make through mantra sadhana or Japa are converted into an impersonal force, which is the power of God, and the miracle is worked by God Herself. You cease to be the ultimate agent of the action. Your agency is only incidental. What really works is something higher than yourself. God Herself seems to be doing sadhana for ourselves. Who can do things in this world other than God? The whole universe is divinity, resplendent, gorgeous in its glory and abundance. We have forgotten that we are an integral part of it. And in japa sadhana, particularly, we try to attune ourselves, attune our inner psychological constitution with that Omnipresent structure of the cosmos which is ishvara shakti, or Divine Will operating. You can appreciate how important japa yoga is. In the Mahabharata, in the Shanti Parva an entire chapter is devoted to this exposition of japa sadhana. Japaka Upakhyana is worth reading. No wonder that Bhagavan refers to this system of yoga as the best, in the Bhagavadgita -yajnanam japayajnosmi. So here the cavalry of horses is referred to the power and force that we produce when reciting a japa or mantra.