Lalitha sahasranamam - 91

91. KULA SANKETHA PALINI

She who protects the powerful truths from falling into unsuitable people

The powerful truths referred here is nothing but the knowing the known and masking the unknown. This sentence might be a illogical statement but this has a deeper sense of meaning.This known and unknown truths are being protected by her, only for mankind with the correct sense of direction and the urge to understand the creation and the cosmic forces to search for these and enjoy the ecstacy to its brim.

So here I can reveal one of the powerful truths which are known and ofcourse the unknown remains uknown.......

The most powerful truth which is to be understood is the mode of creation.

The material creation in its very first stage is called Pradhana - the eternal, subtle, undifferentiated sum total of all material elements, the unmanifested eternal combination of the three modes of material nature.
Pradhana is sometimes also related to as saguna-Brahman, since it is basically Brahman but with the presence of the three modes of material nature. Nevertheless, these modes do not yet clearly manifest causes and effects. The pradhana contains the following 24 elements in a dormant state:
- 5 subtle elements (sound, touch, form-color, taste)- 5 gross elements (ether, air, fire, water, earth)- 5 knowledge aquiring senses (ears, skin, eyes, tongue, nose)- 5 working senses (tongue-mouth, hands, legs, genital, anus)- 4 internal, subtle senses (mind, intelligence, ego, contaminated consciousness)
Time is considered to be the 25th element; it is the mixing and agitating element. The Supreme Power can be perceived as time
The pradhana or saguna-Brahman becomes then agitated by the time factor which represents the Supreme . Thus and by the influence of the three modes of material nature the creation comes to the level of mahat-tattva, or prakrti, where the elements actually can manifest themselves. The mahat-tattva is the breeding source of all varieties and brings forth all the different material bodies and material objects; it contains all the universes and is the root of all cosmic manifestations. The mahat-tattva is annihilated at the time of the annihilation, the end of Brahma's life.
Next she impregnates the mahat-tattva with Her internal potency which are the living entities. Agitated by the destinations of the contitioned souls the material nature, or mahat-tattva, delivers the cosmic intelligence (Hiranyamaya). The mahat-tattva is thus "lit up" by the sum total of the consciousness of all the conditioned souls .In the beginning pure goodness, the primary stage of consciousness, prevails within the mahat-tattva. This point of creation is controlled by lord vasudeva. Due to the pure goodness the consciousness has the qualities of complete serenity, clarity and freedom from any distraction; one is free from the infringement by material desires. Therefore one can see a reflection of the Supreme and if one worships Sri Vasudeva one can come to the platform of pure goodness (suddha-sattva).
Through the desire to enjoy and control seperately , the misuse of independence by the living entities which are impregnated into the material nature, material ego or false ego is caused to spring up from the mahat-tattva in pure goodness. This false ego is endowed with active power of three kind - good (serene), passionate (active), ignorant (dull). From the false ego in different modes of material nature mind, senses, elements as well as all the other ingredients and objects of the material nature are produced. Therefore every object within the material creation is seen as identical with false ego since it has the false ego as its source. Sri Shivacontrols that false ego and in order to become free from it one is adviced to worship Sri Shankara.From the false ego in goodness come the controlling demigods as well as the mind. The mind has the quality of not being fixed; due to different kind of desires for sense gratification the mind rejects something as bad and accepts something else as good. The false ego in goodness is controlled by Sri Aniruddha. If one wants to get free from mental disturbances, one has to worship Sri Aniruddha. For this purpose, worship of the moon planet is also recommended in the Vedic literature. From the false ego in passion intelligence, living energy (prana), the five knowledge aquiring sense and the five working senses are created. Intelligence has five qualities: doubt, misapprehension, correct apprehension, memory and sleep. The function of intelligence is to ascertain the nature of an object and thus help the senses to make choices. The intelligence is supposed to control or guide the senses. By intelligence one can understand how things are and if intelligence is properly applied one's consciousness becomes expanded. This begins with doubt, the first quality of intelligence. One doubts whether ones existence is spiritual or material. Doubt is a very important factor in developing intelligence, eventhough doubting is improper after receiving information from an authoritative source. Through proper analysis one then finds that things are different from what they seemed to be so far; thus misapprehension, the second quality of intelligence, is detected. Next, after eliminating the wrong understanding one can come to the proper conclusion; this is called correct apprehension, the third quality of intelligence. In this way by intelligence one can understands that one is not the body and one's consciousness becomes expanded; Beyond the intelligence's three qualities of doubt, misapprehension and correct apprehension there are also the qualities of memory and sleep. In order to keep the intelligence working properly one must sleep. For being fixed in one's intelligence one has to worship Lord Brahma.
Directly related to intelligence in their function are the knowledge acquiring senses which are: Ears, skin, eyes, nose and the tongue.
With the working senses action are performed; there are five working senses as well: Tongue (mouth, speaking), hands, legs, genitals and the anus.
Both, the knowledge acquiring senses and the working senses are depending on the living energy (vital energy, prana), which is also created from the false ego in the mode of passion. The more a person is influenced by the mode of passion the more he can accomplish and acquire. The Vedic scriptures recommend that if one wants to encourage a person in acquiring material possessions, one should also encourage him in sex life. Thus one can see that those who are addicted to sex life are also materially advanced. Sex life or passionate life is the impetus for the material advancement of civilization.
From the false ego in ignorance the five subtle and gross elements, from whom all (perceivable) objects within the material world are made, become manifested; it is presided over by Sri Sankarsana. The original and very first sound within the creation is the omkara, "OM", being the sound representation of the Supreme Personality's Brahman aspect. From sound comes the gross element ether as well as the sense of hearing. Sound has the quality of conveying the idea of an object; therefore it is considered to be the subtle form of an object. Further sound indicates the presence of a speaker, eventually screened from our view, and it also constitutes the subtle form of ether Ether has the qualities of accommodating the room for external and internal existences of all living entities, the field of activity of the vital air, the senses and the mind.
Ether means room or space, and it evolves from sound vibration. Thus form the original sound vibration "om" the room was created within which the manifestation of the gross elements like air, fire, water and earth (the universe) can take place. In general the ether or sky gives accommodation to the room which the various material bodies of the living entities need for their external and internal existence. The internal existence of a living entity in the material world comprises of vital air (prana), senses and the mind. These ingredients require for their functioning subtle forms which are invisible and rest within ether. In this way ether accommodates the internal existence of the living entities within the material world. With external existence everything is meant that stands in relation with material objects which are external to the material body. By means of sound vibration, talking about a particular object, the subtle form of that object, which sound carries, is created within the mind. These subtle and invisible forms of material objects are given a room within the ether and this is called the external activity of ether. That within ether subtle, invisible forms of material sense objects can exist has been proven by modern science by transmission of television where forms as pictures are transmitted from one place to another by wireless means .Thus it is seen that mental activities or psychological action in terms of thinking, feeling and willing are activities on the ethereal platform. This is very important in relation to the moment of death. On the basis of its reflections (which are influenced by sound vibrations) the mind generates desires for obtaining various sense objects. In fact these desires are unlimited and they all create subtle forms within ether. An of course, they all result in various bodies in order to enjoy these desired situations (desiring a sense object indirectly means desiring all the tools to enjoy it) which are accommodated in their subtle form within ether as well. In this way one can, and in fact by every minute's desires one actually does create an unlimited number of bodies within the ether, all well equipped to become manifested on the gross level. At the moment when one particular body perishes the opportunity for one of all the subtle forms kept within ether arises to become manifested on the gross plane. This happens according to the level of contamination or desire which was most prominent within the mind at the moment of death.

From the above it becomes clear that the evolution of various material elements is not something that takes place only once, at the moment of creation. The description of the primary creation is rather a general scheme by which matter is manifested in general, at the moment when creation starts as well as at any stage of the existence of the material manifestation. The difference is, however, that at the beginning of creation the sum total of each element was taken from a dormant state, the pradhana, and made available by the direction of the HER, whereas later, when the living entities "create" while pursuing various desires they simply receive supplies from that sum total of the material elements.
From ethereal existence, under the influence of time, the subtle element touch and thence air and the sense of touch become manifested.
After creating subtle forms in the mind which are accommodated in the ether, time separates us from the manifestation of gross forms which we can touch. By the influence of the mode of passion, which is related to air (movement), we endeavor to manifest the form on the gross level. Our sense of proprietorship over action (passion) is due to the activity of air within the material body. Such is the truth of creation,and the goddess protects this universe and the science of such a creation and the manifestations of human mind related to the consciousness.

Lalitha sahasranamam - 90

90 KULAMRTAIKARASIKA
“She who enjoys the ecstatic state of oneness of one who sees, sight and what is seen or She who gets pleasure in drinking the nectar flowing from the thousand petalled lotus below the brain.”

Kula Kundalini is the freed spirit of Kundalini consciousness. Shiva resides in Sahasrara Chakra, while Shakti lies dormant in the triangular yoni, which the shastras also call "kula-kun-dala" or "matri-yoni". "Kula" means ``Shakti" or "power" and "kunda" indicates "yoni". Kundalini, which is even smaller than an atom is coiled three and a half times, and lies inactive within man`s body.

Sahasrara is the dwelling place of Shiva, where Shiva and Shakti live in full harmony. Here the ocean of nectar is found flowing, and just below this is the bindu visarga. It is at this point that the human being rises to a point of achiever, a partial achiever, and finally a non-achiever. At this very place the great Shiva resides in the symbol of light, and when the cover of ignorance is removed, all the three worlds are awakened. This is the place where all the desires arising from the collected karmas, life after life is deposited. The much-coveted "kalpataru" (the imaginary tree which fulfils one`s desires) is also found here. This is the altar where Shiva and Shakti unite.

soundarya lahiri quotes thus:

"Ksitau sat-panchasad dvi-samadhika-panchasadudake

Hutase dva-sastis chatur-adhika-panchasad anile;

Divi dvih-shatrimsan manasi cha chatuh-sashtir iti ye

Mayukhastesham athyupari tava padambuja yugam."

"Your two holy feet are far above,The fifty six rays of the essence of earth of Mooladhara,The fifty two rays of the essence of water of Mani pooraka,The sixty two rays of the essence of fire of Swadhishtana,The fifty four rays of the essence of air of Anahatha,The seventy two rays of the essence of ether of Visuddhi,And the sixty four rays of the essence of mind of Agna chakra."

The power of kula kundalini lies in mooladhara in the form of body consciousness, in swadhisthana in the coarse form, in manipura as the crude form which depicts the sense of smell, in anahata that signifies the sense of touch, in vishuddhi, in ajna transgressing the thought waves of the soul, and finally submerges in the Sahasrara.When kula kundalini awakens like an angry hissing serpent, body consciousness, inner consciousness and ego are not present and the yogic powers start running behind the yoga aspirant. Now, one should be very careful because the triumph thus gained can be deprived of temptation. This state is called "Tripura Sundari" because it encloses the gross, subtle and causal body. A person who knows the truth behind this surpasses all the three worlds. The moment kundalini touches anahata chakra, the lotus heart starts to bloom.If, one wishes to learn the process of meditation with the mantras "Ka" "Aee" "Ee", "La", "Hrim", then one should learn it from his/her guru then he/she can master the all-pervading and protective powers of Kameshwari, Aruna, Modini Vimla, Jayeeni, Sarveshi and Kaalini as described in the "Ashtachara". Kula Kundalini is the power of Shiva, which destroys the hunger for life. The Tripura Sundari eliminates the psychic emotions of a yogi, which is three bindus, three triangles, three parallel lines, a mantra with three alphabets, three manifestations, three yonis and three specific powers.

The same is vibrated in soundary lahiri thus:

"Mahim muladhare kamapi manipure huthavaham

Sthitham svadhistane hridi marutamakasam upari;

Mano’pi bhruu-madhye sakalamapi bhittva kula-patham

Sahasrare padme saha rahasi patyaa viharase."

"Oh Goddess mine,You live in seclusion with your consort,In the lotus with thousand petals,Reached after breaking through the micro ways,Of the power of earth in Mooladhara,Of the power of water of Mani poora,Of the power of fire of Swadhishtana,Of the fire of air in the heart,And of the power of ether in between the eyelids"

The three bindus of Tripura Sundari are red, white and colorless that signifies self-control, the sense of being and the sense of existence. The first bindu is red in colour and signifies ego-consciousness, the second bindu is white and signifies manomaya consciousness, and the third bindu signifies the formless consciousness, thus having no colour at all. It is recommended that one should meditate on the Kula Kundalini in mooladhara as though the three bindus were smiling faces. This is the method to meditate on the "Manamath Kala", through which one can achieve Shiva consciousness. Now,when one should understand that all this is transient and the benevolence of Tripura Sundari alone is eternal.

Yogis meditate on the Kula Kundalini in the anahata chakra because there the nectar is flowing. By doing this all the elements of sin are abolished. The disciple goes along with the Guru, transgressing earth, fire, water, air and ether elements, remain in pure consciousness. The "Hatha" mantra helps to extinguish the intensity of human feelings. The disciple follows the Guru and eventually will give up the three spheres, the seven realms and the fourteen "bhavanas". Later, he will encounter Brahma (the Creator), Indra (the god of rain), Yama (the god of death) and Kuber (the god of wealth) whom the disciple has to ignore and move along his path.Kula Kundalini, Kundalini MeditationThe first step to attain spirituality is to pacify the Kula Kundalini whose origin is in the yoni, and whose path is along the Sushumna and which unites with Shiva at "brahmarandra". The unbroken day and night japa and steady dhyana brings about the non-dual feeling for your ishta, blessings, living on fruits, total subjugation, wooden silence and severe celibacy, one can even arouse the kula kundalini. For elevating the kula kundalini, one has to chant the "Durga Saptashati" or "Ananda Lahari".

Lalitha sahasranamam - 89

89.MULAKUTATRAYAKALEBHARA
The three divisions of the root mantra form her body.

Mantras are classified into three types - Masculine,Feminine and Neutral. Mantras ending with Hum,Vasat and Phat are masculine;those ending with Swaha and Vausat are feminine;and ending with Namaha are Neutral. Masculine and Neutral mantras are called "mantra" and feminine are called "vidya" hence the name srividya for shodashi mantra.

Japa is of three types:

1.Vacika - done audibly

2. Upamshu - done in whispering

3.Manasa - done mentally.

Mantras, sacred chants, come in all shapes and sizes. They can be composed of sentences, single words, or even single syllables; they can be perfectly intelligible or completely mystifying (at least to the uninitiated).
Single-syllable mantras, known as bija (seed) mantras, are the easiest to remember and recite; they’re also the most powerful. It’s believed that, just as a tiny seed contains a majestic tree, each bija contains vast amounts of spiritual wisdom and creative force. One of the oldest and most widely known of these seeds is om.
Om is frequently called the pranava, literally “humming,” a word that derives from pranu, “to reverberate,” and ultimately from the root nu, “to praise or command” but also “to sound or shout.” It is the audible expression of the transcendental, attributeless ground of reality.
Om is the “primordial seed” of the universe–this whole world, says one ancient text, “is nothing but om.” It is also considered to be the root mantra from which all other mantras emerge and to encapsulate the essence of the many thousands of verses of Hinduism’s holiest texts, the Vedas. According to the Katha Upanishad (2.15), om is the “word which all the Vedas rehearse.”

As such, om is the meditative seed par excellence. Patanjali–who wrote the Yoga Sutra and is considered to be the father of classical yoga–taught that when we chant this sacred syllable and simultaneously contemplate the meaning of it, our consciousness becomes “one-pointed: and prepared for meditation. In a commentary on the Yoga Sutra, the ancient sage Vyasa noted that through chanting om, “the supreme soul is revealed.” In a similar vein, Tibetan scholar Lama Govinda wrote that om expresses and leads to the “experience of the infinite within us.” Thus, chanting om may be the easiest way to touch the Divine within your very self.
Yogis often meditate on the four “measures,” or parts, of om. Though commonly spelled om, the mantra actually consists of three letters, a, u, and m. (In Sanskrit, whenever an initial a is followed by a u, they coalesce into a long o sound.) Each of these three parts has numerous metaphysical associations, which themselves serve as meditative seeds. For example, a (pronounced “ah”) represents our waking state, which is also the subjective consciousness of the outer world; u (pronounced “ooh”) is the dreaming state, or the consciousness of our inner world of thoughts, dreams, memories, and so on; and m is the dreamless state of deep sleep and the experience of ultimate unity.This is interpreted as; A stand for Brahma, U for Vishnu and M for Shiva. The combination of three powers makes up AUM and this combination embodies God with creative, sustaining and destructive powers.

so to understand why it is compared with her body we have to understand she is the embodiment of creation,protection and destruction and what is the meta physical aspect of it.

subjective consciousness is one division of the root mantra and it is the understanding of the enviornment and its requirement. we often get lead by the fact that living our lives and attaining enlightment is only through meditation and chanting of mantras but there is a different dimension which we have to conquer to attain the state of nirvana or bliss.That includes :
The capacity to adapt to change.
The ability to deal constructively with reality and delay gratification.
Freedom from symptoms produced by tension and anxiety.
The capacity to find more satisfaction in giving than receiving.
The capacity to relate to others in a kind, consistent manner.
The capacity to sublimate and direct hostile energy into constructive outlets.
The capacity to love.

Integral consciousness is another name for the unification of the mind with the inner state and the ego with the soul which is the second division of the mantra. In our journey towards the realization of oneness, we must merge our human personality with our eternal essence and attain inner wholeness. Integral consciousness signifies this state of internal harmony. Through the integration of all aspects of our multifaceted existence, we give birth to one, single state of consciousness. The attainment of this integral consciousness is the flowering of our spiritual evolution through which we realize true oneness with the soul and the supreme reality.

The final division is the blissful state that the mind achieves, when it is in total unification with the supreme.Para vidya alone can show us the path to eternal bliss. Mundane knowledge, which produces 'intellectualism"cannot confer wisdom on us. Even the most amazing of scientific and technological advances have failed to bring lasting happiness in our lives. The exponential increase in knowledge has,surprisingly, led to more conflicts and destruction.
Para vidya is transcendental knowledge, which leads to wisdom. Apara vidya or secular knowledge merely enhances our vision of the outer world. Wisdom is perennial while knowledge is mainly informative and therefore transient. The former is stable, the latter, subject to change.
The Mundaka Upanishad makes a clear distinction between the higher knowledge of the Supreme Brahman and the lower knowledge of the empirical world. According to it, para vidya alone is a guide to the realisation of Brahman. The treatise also acknowledges the necessity of apara vidya as a means to earning a livelihood. The knowers of apara vidya, too, strive towards the attainment of thehighest reality, though in an imperfect manner.
The Upanishad states that the four Vedas and disciplines like etymology, metrics, astrology, phonetics, rituals and grammar fall in the category of lower knowledge or apara vidya. Para vidya, however, enjoys an exalted status. In the Bhagavad Gita, Lord Krishna tells Arjuna that para vidya is the supreme and the most difficult of the sciences. It is all pervading, yet it is beyond the reach of the sense organs; and it is revealed to the seeker by a seer.
The Upanishad serves a warning to those who consider ritual as real: "deluded by sacrifice, austerity, alms- giving,pilgrimage and outer worship, men pass many years in misery". A similar note of caution is sounded in the Garuda Purana .
Sage Katha in Katha Upanishad condemns those who go about flaunting their knowledge of the scriptures, saying: "Abiding in the midst of ignorance, wise in their own esteem, thinkingthemselves to be learned, (they) go about like blind men led by one who is himself blind".
The Upanishad also tells us that the consummate spiritual experience takes place when a seeker sees God through divine eyes. When a perfect sage imparts para vidya to the pupil, the bonds of ignorance that fetter him are cut loose, all doubts are dispelled and the fire of this divine knowledge turns all his actions or karmas into ashes. Such is the power of the knowledge of Brahman.
On being blessed with para vidya, the soul is freed of all attachments, enters the calm stillness of the self and is able to perform tasks without compulsion, for the sake of duty alone rather than out of self-interest or benefit. Its life then becomes a free flow of liberated consciousness, incapable of rest since the living God Himself does not rest. A deep, unmoved repose at the centre and an unbounded, perpetual creativity are the prominent features of such an individual.
The individual then becomes liberated, a jivan mukt a in the present life. He performs his duties like an actor on stage, freed of any selfish motives. He is not deluded by what he does on stage. He will do his duty impartially, regardless of gain or loss. His concern is with action only, not with the result. He sees action in inaction and inaction in action. This is complete surrender and is the true spirit of renunciation.

Lalitha sahasranamam - 88

88.MULAMANTRATMIKA
She is the root mantra.

Ganesh is the lord of the Muladhara chakra,which is the first chakra of the base. The Muladhara chakra corresponds to the earth(prithvi) element;it is represented by a yellow coloured square figure,in which is written the root mantra (bija mantra) LAM;this square is bordered,on the four sides,by four petals.Inside the square figure,below the bija mantra,one generally finds the shiva lingam,black coloured,in a turned summit triangle. The snake, representing the Kundalini asleep power, is wound around this Shiva Lingam. Every bîja-mantra is associated with a carrier-animal(vâhana ). The vâhana of LAM is the elephant. Therefore, in tantric practices,Ganesh is invoked as the Power able to awake the Kundalini Shakti. Indeed, the target of tantric practices is to wake the energy asleep in the mûladhâra chakra and to make it rising, crossing every chakra, up to the Sahasrara Chakra. Let us stress this point : this practice is difficult and somewhat risky . It is easy to understand why : in every chakra there are blokages(energy nodes, grantha) which indicate the lack of yogic preparation of this chakra energies. For example : if excessive rajasic energies are vigorously set in motion by intensive prânâyâma, that can get jammed in the Svâdishthâna chakra and generate intemperates sexual needs or in the Manipûrachakra irritate the person who does not understand what happens and why she feels herself so bad. In the practices involving Ganesh, we have to remember that the god power is used to transform our negative forces in positive ones.We know that Hindu gods are definitely universal forces which take on various functions. Gods act through the mantra which invoke them. Indeed, mantra are very powerful phonemes. We talk about bîja mantra which are the true vibrations of the deity.It is absolutely necessary, for several reasons, that working with the Kundalini implies the use of a bîja mantra under the effective supervision of a skilled teacher, and in certain circumstances. This is why it's really not veryinteresting to learn bîja-mantra in books. On the other hand, Vedic mantra,used in exoteric rituals, are not dangerous ones; and they always bring very benefic results. Ganesh mantra There are many kinds of tantric mantra. Some are personal mantra used for japa practice, other satisfy particular purposes. Mantra bring strong psychic,therapeutic, and spiritual results. LAM is the bîja-mantra of the Earth element. Therefore, it is in connection with the Mûladhara chakra. GAM is also linked with the Earth element; it is the reason why one can say that it is a Ganesh bîja-mantra. GLAUM is another bîja-mantra in connection with Ganesh. By contrast, OM is a universal mantra, which must be pronounced before all the other mantra. However, we have observed that Ganesh, for his devotees, is OM Himself. For instance : OM GAM Ganeshaya Namaha. Please note : the final a fthe word namaha is not pronounced. Mantra purposes are many : OM Shrî Ganeshâya namaha : the most classical Ganesh mantra; this is a good mantra for young people (among others), to assist success at school OM GAM Ganapataye namaha used in order to remove all obstacles before starting anything OM namo bhagavate Gajânanâya namaha .devotional mantra used to feel the all-pervaiding presence of Lord Ganesh and to obtain His darshana OM Vakratundâya HUM : powerful mantra quoted in the Ganesha Purâna, used to rectify twisted events OM Kshipra Prasâdâya namaha : to obtain quickly Ganesh'shelp and to purify the aura OM HRîM SHRîM KLîM GLAUM GAM Ganapataye Varavaradasarvajaname vashamanâya svaha : this is a mantra of self giving to Lord Ganesh OM HRîM SHRîM KLîM GAUM GAH Shrîmahâganâdhipataye namaha OM HRîM SHRîM KLîMnamo bhagavate Gajânanâya Shrîmahâganapati pranava mûlamantra GAM OM HRîM SHRîMKLîM GAUM varadamûrtaye namaha OM HRîM SHRîM KLîM namo Ganeshvarâya brahmarûpâyacharâve sarvasiddhipradeyâya brahmanaspataye namaha Shrî Gajânana jaya GajânanaHRîM GAM HRîM Ganapataye namaha Bîjâya Bhâlachandrâya Ganeshaparamâtmanepranatakleshanâsâya Herambâya namo namaha âpadâmapahartâram dâtâramsukhasampadâm ksipraprasâdanam devam bhûyo bhûyo namâmyaham Namo Ganapatetubhyam Herambâyaikadantine svânandavâsine tubhyam brahmaanspataye namaha Suklâmbaradharam devam sasisûryanibhânanam prasannavadanam dhyâyetsarvavighnopasântaye Namastamai Ganeshâya brahmavidyâpradâyine yasyâ gastayatenâma vighnasâgarasosane Yadbhrûpranihitam lakshmîm labhante bhaktakotayahsvatantramekam netâram vighnarâjam namâmyaham Thus, one may verify that most mantra are specialized ones. They are adressed to specific Ganesh forms which represent all the specific powers of this god. Ganesh Gâyatrî mantra Gâyatrî mantra are Vedic mantra. They are used during pûjâ. Mahâkarnâya vidmahe vakratundâya dhîmahi tanno danti prachodayât EkadantâyaVidmahe Vakratundâya dhîmahi tanno danti prachodayât . OMtatpurushâya vidmahe Vakratundâya dhîmahi tanno danti prachodayât . OM tat karâtâya vidmahe hasti mukhâya dhîmahi tanno danti prachodayât. OM ekadantâya vidmahe vakratundâya dhîmahi tannodanti prachodayât .

So the base mantra is herself as the kundalini sakthi and her form is represented as her aide and her son Sri ganesha.

Lalitha sahasranamam -87

87 SAKTIKUTAIKATAPANNAKATYADHOBHAGADHARINI
She represents saktikuta from the waist downwards

The last four letters (Shakthi koota) Sa-ka-la-hrim, starts from the Agna chakra like the soothing light of billions of moon and touches the Lalata Madhya(The center of the forehead). This series of sounds is supposed to start from the baser instincts (Compared to a coiled serpent sleeping in The Mooladhara) lights one by one the Stomach, the chest and travels through the Sushmna Nadi and blossoms the unopened bud of the Lotus with thousand petals in the brain. Once this is opened the Yogis believed that there is no knowledge in earth and heaven that you did not know.

Let us see the agna chakra to understand the sakthi koota .The Ajna chakra is positioned at the eyebrow region and has two white petals, said to represent the psychic channels, Ida and Pingala, which meet here with the central Sushumna nadi (channel) before rising to the crown chakra,Sahasrara. These petals also represent the manifest and unmanifest mind, as well as the pineal and pituitary glands. 'Ham' is the letter of the left petal, and 'ksham' is the letter of the right petal, representing shiva and shakthi, respectively. "Pranava Om", the supreme sound, is the bij, or seed mantra of this chakra. Ajna is considered the chakra of the mind. When something is seen in the mind's eye, or in a dream, it is being 'seen' by Ajna.
Residing in the chakra is the Ardhanarishvara symbolising the union of sakthi and siva at this stage.
When one establishes himself in the place between the eyebrows he goes beyond all the kinds of desires that motivate life and impel one to move in many directions. All experience and ideas serve only to clarify one's perceptions in Ajna Chakra. The plane of neutrality (Sarasvati) appears as a balance between solar and lunar energy within the body.
Ida and Pingala are time-bound; up to the fifth chakra the yogi also is time bound, but as Ida and Pingala end here, the yogi moves into Sushumna, beyond time.He is now in a state of nondual consciousness.
Negative and positive, the components of duality, become equalized in Sarasvati, leaving a state of pure music and neutrality.Ida (Ganga, feminine, lunar) and Pingala (Jamuna, masculine, solar) nerve energies separate from the Sushumna channel at the Muladhara chakra, interwine up through all chakras and meet with the Sarasvati, becoming one at Ajna Chakra. This brings the sense of oneness and of unity with the cosmic laws that appear in the plane of austerity. They then again separate, running into the left and right nostrils.
Ardhanarishvara stands in a lingam known as Itara Lingam. The lingam is shining white, like the color of light. The male half of Ardhanarishvara has camphor-blue skin. He holds a trident in his right hand, representing the three aspects of consciousness : cognition, conation, and affection.
The female side of Ardhanarishvara is pink. She wears a red sari, and about her neck and arms are wound shining golden ornaments. She holds a pink lotus, a symbol of purity. All duality has ceased. Shiva has total command over all aspects of the self in this plane of liberation, or moksha.
The third eye of Shiva is called sva-netra, the organ of clairvoyance. Becoming Sada-Shiva, the eternal one, Shiva is no longer separate from Shakti as a separate male entity. Devata Shiva is the granter of knowledge. This knowledge brings the breath (prana) and the mind under control of Ardhanarishvara.
The energy is Hakini. Hakini Shakti has four arms and six heads. Her skin is pale pink, and her jewelry is golden and shines with gems. Wearing a red sari, she sits on a pink lotus with her left foot raised. She imparts the knowledge of unconditional truth, the awareness of nonduality.

so she represents agna chakra down her waist and it also means she represents knowing the knower and his realisation of her and every nerve in her body is represented by the ida and pingala.the mention of third ey also brings in the fact that indian women wearing kumkum is to protect the agna chakra.Kumkum, which is made from the turmeric powder is an auspicious symbol. Kumkum is applied to the forehead of a visiting girl or married woman as a sign of blessing and respect.

Lalitha sahasranamam - 86

86.KANTHADHAKATIPARYANTAMADHYAKUTASVARUPINI

From the throat to the waist she represents the madhyakuta.
Vak, is of four forms – Para, Pasyanti,Madhyama and Vaikhari. Para is eternal form, pasyanti is when seers “see” it, madhyama is when it translates as sound-form, anahata, and vaikhari is in spoken form.
Madhyama literally means the middle one. In the four forms of Vak/sound, Madhyama is the second level, which means subtle. The first is vaikhari, which is the external sound. Madhyama is said to be anahata or the subtle sound, which is heard in the subtle planes and not produced. This is also referred to as the cosmic hiss. what is this sound.we have understand these terms to move ourself closer to the real ultimate meaning of madhyama to make us understand and appreciate the intricate comparision of lalithambika 's middle part to that of madhyama.
By Sangeetha RajahSabda or sound is the guna of Aakaasa. Its organ is the external ear. Sabda may be Vaidika (spiritual) or Loukika (material). In both the cases, it is made up of Aksharas or syllables. In the Tantras, these aksharas are traced back to their material source level, a particular deity of Shakti, the female cosmic power responsible for creation, sustenance and dissolution of the universe. The aksharas are connected to objects as Sabda (sound) and Artha (meaning).The general perception is that when we speak, sound comes from the throat. But what happens actually is when we have the urge or the thought to speak, our life force in the form of vaayu, starts from the root chakra and brings Paraa, the subtle sound, then travels up to the navel, heart chakras as Pasyanti and Madhyamaa respectively, then comes to the throat, mouth, teeth and tongue as Vaikhari to come out as speech or sound at the gross level.Just as Samkalpa - a pure thought, has to pass through several stages before it actually manifests as concrete creative force, the sabda also has to pass through several stages before it is fully audible at the gross level. These stages are termed as Paraa, Pasyanti, Madhyamaa and Vaikhari. Each level of sound corresponds to a level of existence, and one's experience of sound depends upon the refinement of one's consciousness.During the process of creation, Purusha or the soul combined with Prakrti to form the first principle Avyakta, from which evolved Mahat or Buddhi, the intelligence principle. From Buddhi evolved Ahankaara or the Ego principle. Ahankaara expanded into three qualities namely Satva, Rajas and Tamas, from which evolved the sensory and motor organs, the mind and the subtle form of the five basic elements called the Tanmaatras. The Aakaasa was formed in its subtle form called Aakaasa Tanmatra with Sabda or sound as its quality. Aakaasa Tanmatra had both the gross and subtle form of the Aakaasa mahabhoota and its attribute, the sabda in an undifferentiated form.According to Taitreeya Upanishad, Aakaasa evolved first. From Aakaasa evolved Vaayu, from Vayu evolved Agni, from Agni evolved Jala and from Jala evolved Prthvi. So Aakaasa is called Param, as it was the first one to form among the five basic elements. Its attribute Sabda is called Paraa. At the time of creation, this Paraa expressed itself as Bindu or a subtle particle. It is also called as Kaarana bindu, the cause for all sound manifestations within and outside our body.Paraa means the highest or the farthest. Para vaak is the sound beyond the perception of our senses. Paraa is the first stage of sound in its unmanifest stage and is the source of all root ideas and germ thoughts. On the stage of Para-vaak there is no distinction between the object and the sound. The sound contains within it all the qualities of the object. This Kaarana bindu becomes Avyakta (meaning unclear). It undergoes transformation at various levels like bindu, naada, beeja to become Vyakta or clear. Before sowing, a seed is soaked in water to prepare it to absorb nutrients and grow into a tree. Likewise, Paraa has to go undergo some transformations to manifest as a clear sound at a gross level. All unmanifested positive energies of man like the Kundalini lay quiescent in his Moolaadhaara chakra or the root centre. For Paraa also, the root chakra is the abode. Nada Yogis claim that Paraa Nada is a high frequency sound, so high that it does not stir or produce any vibrations. By the urge of man to talk, with the help of vaayu or air, Paraa moves up to the Manipuraka chakra or the navel centre and gets transformed into Pasyanti.The Paraa, kindled by the air in the root chakra, rises up to transform itself into bindu, naada and beeja and thus express itself as sound at a gross level. Just as a seed soaked in water bursts to express itself as leaf, flower, fruit and a tree, Paraa in the navel chakra expresses its subtle modifications by transforming into Pasyanti. Pasyanti literally means observing or seeing one's self. In the pasyanti stage sound possesses qualities such as color and form. Yogins who have subtle inner vision experience the Pasyanti state of a word which has colour and form, which is common for all languages and which has the vibrating homogeneity of sound. Here sound is neither produced nor heard by anatomical ears. It is more of a mental sound. Its frequency is less than the high frequency sound of Para Nada. When sound goes up to the navel with the bodily air in vibratory form without any particular syllable (varna), yet connected with the mind, it is known as Pashyanti-vaak. Pasyanti observes and analyses her impending changes in the heart, throat and the tongue, where the sound finally attains audibility.Pasyanti, on reaching the Anaahata chakra or the heart centre, transforms into Madhyama vaak. Madhyamaa literally means in between or middle. Here there is a clear distinction between the sound and the object it denotes. Madhyama vaak is more of a mental speech rather than the external audible speech. The Anaahata chakra is the domicile of internal sounds called Naada, which can be heard only by our subtle ear (not the anatomical ear). The word Aahata means struck or beaten. The sound produced externally by beating a drum is an example of Aahata sabda. In the Anaahata chakra, naada (a kind of melodious sound) can be heard without any external source. The sounds of Anaahata chakra are not audible to the external ears. Anaahata naada can be heard by regular yoga and meditation. When a Yogi hears these sounds, he becomes adept in knowing hidden things, hears Para vak, develops divine eye and eventually becomes one with Para Brahman or the supreme reality.The sound which has come all the way from the root chakra with the force of vaayu, travels further upwards to the throat, mouth, teeth and tongue, to become an articulate sound, audible to the external ear. This is called Vaikhari. The vaayu which helps to bring the sound from the Anaahata chakra to the throat is called Vikhara and hence the last stage of sound which is the source of all that is spoken and heard at the grossest level, is the Vaikhari. When sabda is spoken through the mouth with the help of syllables, that speech is Vaikhari vak.These four levels of sound correspond to four states of consciousness. Paraa represents the transcendental consciousness. Pasyanti represents the intellectual consciousness. Madhyamaa represents the mental consciousness. And Vaikhari represents the physical consciousness. These states of consciousness correspond with the four states known technically as Jagrat, Svapna, Sushupti, and Turiya - or the wakeful state, the dreaming state, the dreamless state, and the transcendental state.With regard to the powers of these three less subtle stages, within the Pasyanti-vaak exists the nature's Iccha-shakti, or the power of will. Within the Madhyama-vaak exists the nature's Jnana-shakti, or the power of knowledge. And within the Vaikhari-vaak exists the nature's Kriya-shakti, or power of action.These four stages also correspond to the four types of bodies. The Sthula sarira, or physical body, operates in the state of Jagrat (wakeful state). It is in this realm of consciousness, and through this body, that the Vaikhari-vaak is manifested. The Sukshma-sarira, subtle or psychic body, operates in the state of Svapna. It is in this realm of consciousness, and through this body, that the Madhyama-vaak is manifested. The Kaarana-sarira, or causal body, operates in the state of Sushupti, or deep sleep. It is in this realm of consciousness, and through this body, that the Pashyanti-vaak is manifested. The Para-vaak is manifested through the fourth state of consciousness, known as Turiya. So if it is the knowledge and the sound that rules the consciousness of a person then the diety which rules is, saraswathi so it is imperative to discuss about her.Vag-bijja or Saraswati beeja is “aem”. It is meditated on and chanted at Vagbhava kuta. It is formed from three out of the Sapta matrikas – “a”, “e”, “m”. None of these involve movement of tongue. It is easiest to do this internally, without movement of lips or tongue – at the throat center. So this is the foremost and the best beeja to do, for internalizing japa, develop inward vision. There are many mudras and bandhas in yoga sastra. There is one bandha applied at the throat center, called jalandhara bandha. This is extremely useful in doing prolonged kumbhaka (phase of pranayama in which we hold the breath). When japa of Vagbija is done along with this, it gives the best results. Eventually this will become anahata, then pasyanti and so on. [The Mother is called jaalandhara sthita, for the same reason. Control over the throat center is a very good step in yoga, mantra as well as laya].Saraswati is one of the major deities, Vedic as well as non-Vedic. As a Vedic deity, there are multiple aspects of Her: 1. She presides over Vak 2. She is the vast, called Arnava 3. She stands for inspiration – the originator of divine consciousness in man and hence called the Goddess of knowledge. There are four faculties of divine consciousness – inspiration, intuition, revelation and discrimination represented by Saraswati, Sarama, Ila and Dakshina respectively. Many of these qualities are combined in Saraswati subsequently. In Tantra, Saraswati is worshiped in different forms. One is Neela Saraswati, or Tara Maha Vidya. In that She is Bhava Tarini Herself. Besides, Saraswati beeja is extensively used in all vidya-pradhana mantras like Sangeeta Matangi, Sahitya Matangi, and even other vidyas like Laghu Matangi, Sri Vidya (esp. Bala), Candi Vidya, Ganapati and so on. In Nava durga/Candi, She is Kala Ratri – the ruler of infinite world of truth. She rules over Satya loka, the world of Truth consciousness. While the six cakras represent six worlds, the seventh at sahasrara represents three worlds – Satya loka, Kailasa and Vaikuntha. They are ruled by Saraswati, Gauri and Lakshmi respectively. In Nava Candi, they are called Kala Ratri, Maha Gauri and Siddhi Dhatri. It might appear paradoxical that while She is worshiped as pure and as white in hue, She is also called as Neela Saraswati and Kala Ratri. They are two aspects of Truth – purity and infinity are represented by white and black respectively. And every major deity has both these forms like Saraswati. Vishnu is black, but he has a crystal white form – Hayagriva. Siva is crystal white, but has black forms also. In fact His left half, Devi is black, which stands for both aspects in the same. It is because He represents the absolute and She represents the pervasive form, that He is white and She is black. And since Vishnu is the pervasive form, He is said to be black in general.
While Saraswati, the knowledge-form of Devi, is worshiped as Sarada and Rudra bhagini/sahodari, She is also worshiped in the form of Jnana Prasuna as Parvati, the consort of Siva. It should be understood that human scales and relations are insufficient to represent cosmic and spiritual phenomena. Saraswati and Parvati are not exclusive tatvas and run into each other. Vak is Sakti Herself. At the same time, consort relation can sufficiently explain all the relations. Consort is every thing - offspring, parent, sibling and consort. And thus all the aspects of Devi, are related to Siva.Saraswati, the knowledge-form, is associated with all devatas – because jnana is the ultimate purpose and possession. Saraswati is Rudra bhagini. And She is the face of Brahma, She emerged from and is the consort of Brahma. This is because existence and consciousness are inseparable. And consciousness emerges from existence. Again, applying human relation and scale fails us here. In the form of Ila Devi, Saraswati is the consort of Krishna/Vishnu too. Saraswati is also a close associate of the Vedic Isvara, Indra. Buddhi, Her aspect, is the consort of Ganapati.

Lalitha sahasranamam - 85

85.SRIMADVAGBHAVAKUTAIKASVARUPAMUKHAPANKAJA
Her lotus face represents the divine vagbhava group (a group of syllables in the pancadasi)

Sivah saktih kamah kshitir atha ravih sithakiranah

Smaro hamsah sakrastadanu cha para-mara-harayah;

Amee hrllekhabhis tisrbhir avasanesu ghatitha

Bhajante varnaste tava janani nam'avayavatham

is Panchadashakshari Mantra.

She who is mother of us all,

The seed letter “ka” of my lord Shiva,

The seed letter “a” of goddess Shakthi,

The seed letter “ee” of the god of love,

The seed letter “la” of earth,

The seed letter “ha” of the sun god,

The seed letter “sa” of the moon with cool rays,

The seed letter “ka” of again the god of love,

The seed letter ”ha” of the sky,

The seed letter “la” of Indra , the king of devas,

The seed letter “sa” of Para,

The seed letter “ka” of the God of love,

The seed letter “la” of the Lord Vishnu,

Along with your seed letters “Hrim”,

Which joins at the end of each of the three holy wheels,

Become the holy word to worship you.

This stanza gives indirectly the most holy Pancha dasakshari manthra which consists of three parts viz., ka-aa-ee-la-hrim at the end of Vagbhava koota, ha-sa-ka-ha-la-hrin at the end of kama raja koota and sa-ka-la-hrim at the end of Shakthi koota.These parts are respectively called Vahni kundalini, Surya Kundalini and Soma kundalini.The sakthi is the kundalini sakthi and everyone looks around in search of her. this is a point where i should stress that sakthi lies within you it cannot be given by anyone but you.All the verses so far has suggested this one point that you need to arise awke and the world is at your feet.T he ancient texts say when kundalini travels through empty region(sahasrara),she remains momentarily,returns to muladhara(root chakra).Only when practices regularly does the permanent unison takes place.As kundalini travels through the chakra she travels ,she exhibits various forms:

In the root chakra, she is kula kundalini.Here she rests in samadhi as a svayambhu linga. she is a non entity ,as if asleep.when awakened,she is termed vahni (fire)kundalini,deep red in colour as she moves from muladhara to the heart chakra(anahata).In anahata she becomes surya(sun) kundalini a brilliant vermillon colour as she moves to the bottom of third eye chakra(ajna).In ajna she is called chandra(moon)kundalini,white and nectarous as she travels to nirvana chakra.In sahasrara,she becomes turya kundalini-samandhi beyond the three states of waking,dreaming,and sleeping.here she is in the nature of pure consciousness,experienced in samprajnata samandhi.

As kundalini pierces each of the chakras in turn,she absorbs the principle element and sense object associated with each chakra.In the root chakra she absorbs the earth element and odour.in solar plexus manipura she absorbs fire and form.in pelvis svadhishthana she absorbs water and flavour.in heart chakra she absorbs air and touch.in throat vishuddha she absorbs ether and sound. in the third eye she absorbs manas. in manas chakra she absorbs chitta.in indu she absorbs buddhi. in nirvana chakra she absorbs dhi(higher mind)and ahamkara(ego).After nirvana chakra,moon kundalini passes through the visarga power bridge to the triangle lying in the nectarous moon region of the guru chakra.from there she travels into the luminous triangle within the moon region in the centre of sahasrara chakra.here moon kundalini becomes turya kundalini,only relizable in samandhi.

while in luminous triangle of sahasrara,kundalini exhibits three aspects:

Her ama kala form,Her nirvana kala form,and Nirvana sakthi form.It is nirvana sakthi form that she absorbs prakriti,purusha and maya and passes into the void. The centre of the void is shiva.kundalini coils around the circular void,forming the circumference,the void experienced only in asamprajnata samandhi contains four sapects:supreme bindu,supreme nada,sakthi and shiva.Since it is luminous and blissful she is often referred to as lotus face giving joy and ultimate happiness to the person conquered her in mind and spirit.

Another aspect of vahni kundalini which I read makes sense.It is that She creates sounds on all the chakras. Firstly, she is Paravahni that one does not hear. At mooladhara then, the first chakra, there is no sound. When she comes to the stomach, the paravahni is beginning. Then at the heart, you can hear she beats exactly like the heart beat Lup Dup..... Then it comes to the Vishuddhi where it becomes a witness “pashanti”, the one who sees. This sound is the one with which we speak when it reaches the throat and becomes Vaikari, the coded information, the vahni, the language first coded and becomes decoded when it talks. After realization, the Kundalini enlightens the Vahani as it enlightens everything else, and mantras become enlightened. Before that, a mantra does not mean anything, it is like ordinary language. One's whose Vahani is enlightened, whatever he says, comes true, whatever he asks for, happens even before he says something. The desire, Paravahni, coded information, becomes enlightened. That is why you get results and Devi the Supreme Mother has done it!

Lalitha sahasranamam - 84

84.HARANETRAGNISAMDAGDHAKAMASAMJIVANAUSHADHIH
She was the life giving medicine to manmatha who was burnt up by the fire from the third eye of shiva.

To understand more about Lalitha devi we have to look into manmatha to understand why devi was the life giving medicines.Manmatha or kamd deva as he is popularly known is also known as the god of love and he is the most handsome and best looking of all gods.He carries a bow made of sugarcane and a string of humming bees.He shoots with his bow the five flower tipped shafts of desire.His wife is Rati also the passion and his friend vasanta(spring)who selects the shaft to be used on the current victim.His vahana is parrot.He is the son of lakshmi and vishnu and he likes to wander around especially during spring time and uses his shafts indiscriminately on mostly innocent girls,married women and ascetic sages.

It was said that once a demon named Taraka tormented the devathas, so under the leadership of Indra went to vishnu for help.vishnu told them that only the seed of shiva could produce a fighter who could kill this demon,but shiva was in deep meditation so the deva's requested Kama to break shiva's penance.kama was highly flattered by all the gods and he boasted that he could conquer the mind of shiva within no time.kama consulted his wife rati who first didn't approve but later agreed to accompany him to assist in his work.They set off to the himalayas along with vasanta and kama shoot an arrow at shiva.Shiva was disturbed and opened his eyes to see who had disturbed him in his penance and found kama deva standing there.In fury shiva opened his third eye and burned down kama to ashes.

After the slaying of Bandasura lalitha devi smiled at kameshwara and manmatha took rebirth.Rati and manmadha prostrated before the mother goddess and praised her.
The mother goddess blessed them and told Rati "He will be born as the son of Sri Krishna, and his name will be Pradyumna. A demon named Sambara will carry him off and cast him into the sea. Having entered the body of a fish, he will re-appear in the food of Sambara. Go, take up your abode in the house of Sambara, and when your husband arrives, take him and bring him up; eventually he will slay Sambara and will live happily with you." Acting on this advice, Rati became a servant in the house of the demon.
From the "Vishnu Purāna" we gather the completion of this story: When Pradyumna was but six days old, he was stolen from the lying-in chamber by Sambara, terrible as death; for the demon knew (having been told by the sage Nārada) that Pradyumna, if he lived would be his destroyer. Sambara cast him into the sea, the haunt of the huge creatures of the deep. A large fish swallowed him, and he was born again from his body: for the fish was caught by fishermen and by them delivered to the great asura, Sambara. His wife Māyādevi (the Bhāgavata says, servant), the mistress of his household, superintended the operations of the cooks, and, when the fish was cut open, saw a beautiful child.
Whilst wondering who this could be, and how it came there, Nārada appeared to satisfy her curiosity, and said to the graceful dame: "This is the son of him by whom the whole world is created and destroyed; the son of Vishnu, who was stolen by Sambara from the lying-in chamber, and tossed by him into the sea, where he was swallowed by the fish. He is now in thy power; do thou, beautiful woman, tenderly rear the jewel of mankind." Thus counselled by Nārada, Māyādevi took charge of the boy, and carefully reared him from childhood, being fascinated by the beauty of his person. The affection became still more impassioned when he was decorated with the bloom of adolescence. The gracefully-moving Māyādevi, then fixing her heart and eyes upon the high-minded Pradyumna, gave him, whom she regarded as herself, all her magic and illustrative arts.
"Observing these. marks of passionate affection, the son of Krishna said to the lotus-eyed Māyādevi: 'Why do you indulge in feelings so unbecoming the character of a mother? " To which she replied: 'Thou art not a son of mine; thou art the son of Vishnu, whom Kāla Sambara carried away and threw into the sea; thou wast swallowed by a fish, but wast rescued by me from its belly. Thy fond mother is still weeping for thee.' When the valiant Pradyumna heard this, he was filled with wrath, and defied Sambara to battle. In the conflict the son of Mādhava slew the hosts of Sambara. Seven times he foiled the delusions of the enchanter, and, making himself master of the eighth, turned it against Sambara and killed him. By the same faculty he ascended into the air, and proceeded to his father's house, where he alighted, along with Māyāvati, in the inner apartments. When the women beheld Pradyumna, they thought it was Krishna himself. Rukmini, her eyes dimmed with tears, spoke tenderly to him, and said: 'Happy is she who has a son like this, in the bloom of youth. Such would be the age of my Pradyumna, if he were alive. Who is the fortunate mother adorned by thee? And yet from thy appearance, and from the affection I feel for thee, thou art assuredly the son of Hari.'
"At this moment Krishna and Nārada arrived; and the latter said to Rukmini: 'This is thine own son, who has come hither after killing Sambara, by whom when an infant he was stolen. This is the virtuous Māyāvati,his wife, and not the wife of Sambara. Hear the reason. When Manmatha (Kāma), the deity of love, perished, the goddess of beauty, desirous to secure his revival, assumed a delusive form, and by her charms fascinated the demon Sambara, and exhibited herself to him in various illusory enjoyments. This thy son is the descended Kama; and this is the goddess Rati, his wife."

Such is the story of manmatha and rati and all is well when devi is by our side. she knows what is best she knows everything and the reasons for it as well. Believe in her and trust her she will never let you down.

Lalitha sahasranamam- 83

83.BHRAMOPENDRAMAHENDRADIDEVASAMSTUTHAVAIBHAVA
Her supreme power is praised by Brahma, Vishnu,Maheshwara and the other deities.

Let us look at the ancient texts and see if there are evidence to validate this statement.She is the Mother of all the worlds who creates this universe, whose nature is both real (taking gross, practical point of view) and and unreal (taking a real point of view), preserves and destroys by Her Râjasik, Sâttvik and Tâmasik qualities and in the end resolves all these into Herself and plays alone in the period of Dissolution .It is commonly known that Brahmâ is the creator of this universe; and the learned, the Vedas, Purânas all say so; but they also say that Brahmâ is born of the navel-lotus of Visnu. Thus it appears that Brahmâ cannot create independently. Again Visnu, from whose navel lotus Brahmâ is born, lies in Yoga sleep on the bed of Ananta (the thousand headed serpent) in the time of Pralaya. So he is not a creator. Let us come into this a little later.Mahâtmâ Veda Vyâs has divided this Bhâgavata Purâna. into so many Skandhas and into so many chapters; and that the number of verses is eighteen thousand is already stated. That is denominated as Purâna which contains the following five characteristics :-- (1) Creation of the universe, (2) Secondary creation, (3) Dynasties (4) Manvantaras and (5) The description of Manus and other kings.
S’iva is beyond Prâkritic attributes, eternal and ever omnipresent; She is without any change, immutable, unattainable but by yoga; She is the refuge of the universe and Her nature is Turîya Chaitanya. Mahâ Lakshmi is Her Sattvikî S’akti; Sarasvati is Her Râjasik S’akti and Mahâ Kâlî is Her Tâmasik S’akti; these are all of feminine forms.
The assuming of bodies by these three S’aktis for the creation of this universe is denominated as "Sarga" (creation) by the high souled persona (Mahârpurusa), skilled in S’astras. And the further resolution of these three S’aktis into Brahmâ, Visnu and Maheshwar's for the creation, preservation, and destruction of this universe is denominated (in this Purâna) as Pratisarga (secondary creation.) The description of the kings of the solar and lunar dynasties and the families of Hiranya Kasipu and others is known as the description of the lineages of kings and their dynasties. The description of Svâyambhûva and, other Manus and their ruling periods is known as Manvantaras. And the description of their descendants is known as the description of their families. (Thus these are the five characteristics in the Purânas.) Such purana also narrates an incident which compels us to believe that She is the supreme and she is worshiped by shiva,vishnu and brahma.The famous Hayagriva tale stands testimony to this.

Once on a time the eternal Deva Janârdana became tired after the terrible continuous battle for ten thousand years. After this the Lord Nârâyana seated Himself on Padmâsan (a kind of posture) in some lovely place on a level plot of ground and placing his head on the front of his bow with the bow strung and placed erect on the ground fell fast asleep. Vishnu, the Lord of Ramâ, was exceedingly tired and thus he fell into a deep sleep. At this time Indra and the other Devas, with Brahmâ and Mahesâ began a sacrifice.They, for the sake of success in Deva's well being, went to the region of Vaikuntha to meet with the Deva Janârdana, the Lord of sacrifices. There the Devas, not finding Vishnu, came to know by their Dhyân (meditation) where Bhagavân Vishnu was staying and thither they went. They saw that the Lord Vishnu, the Deva of the Devas was lying unconscious, being under the arms of Yoganidrâ (the yogic sleep). Therefore they took their seats there. Seeing the Lord of the universe asleep, Brahmâ, Rudra and the other Devas became anxious.Indra then addressed the Devas :--“O best of the Suras! Now what is to be done! How shall we rouse Bhagavân from His sleep? Now think of the means by which this can be effected”. Hearing Indra's words S’ambhu said :-- “O good Devas! Now we must finish our sacrificial work. But if the sleep of Bhagavân be disturbed, He would get angry.” Hearing S’ankara's words, Paramesthî Brahmâ created Vamrî insects (a sort of white ants) so that they might eat up the forepart of the bow that was lying on the ground causing the other end rise up and thus break His sleep. Thus the Deva's purpose will, no doubt, be fulfilled. Thus settling his mind, the eternal Deva Brahmâ ordered the white ants Vamrîs to cut the bow string.
Hearing this order of Brahmâ, Vamrî spoke to Brahmâ, thus :-- “O Brahmân! How can I disturb the sleep of the Devadeva, Lord of Laksmî, the World Guru? To rouse one from one's deep sleep, to interrupt one in one's speech, to sever the love between a couple husband and wife, to separate a child from one's mother, all these are equivalent to Brahmâhatyâ (murdering a Brahmân). Therefore, O Deva! how can I interrupt the happiness of sleep of the Devadeva? And what benefit shall I derive by eating the bowstring, so that I may incur this vicious act? But a man can commit a sin if there be any interest of his; I am ready to eat this, if I get a personal interest”.

Brahmâ said :-- We will give you, too, share in this our Yajña (sacrifice); so hear me; do our work and rouse Visnu from His sleep. During the time of performing Homa whatever ghee will fall outside the Homa-Kund (the sacrificial pit) will fall to your share; so be quick and do this.
Sûta said :-- Thus ordered by Brahmâ, the Vamrî insect soon ate away the fore end of the bow that rested on the ground. Immediately the string gave way and the bow went up; the other end became free and there was a terrible sound . The Devas trembles.The whole universe got agitated; the earth trembled. The sea became swollen; the aquatic animals became startled; violent wind blew; the mountains shook; ominous meteors fell. The quarters assumed a terrific aspect; the Sun went down the horizon. In that time of distress the Devas became anxious what evil might come down. O ascetics! while the Devas were thus cogitating, the head with crown on it of the Devadeva Visnu vanished away ; no body knew where it fell.
When the awful darkness disappeared, Brahmâ and Mahâdeva saw the disfigured body of Vishnu with its head off. Seeing that headless figure of Vishnu they were greatly surprised; they were drowned in the ocean of sorrow and, overwhelmed with grief, began to weep aloud. O Lord! O Master! O Devadeva! O Eternal one! what unforeseen extraordinary mishap occurred to us to-day! O Deva! Thou canst not be pierced nor cut asunder, nor capable of being burnt; how is it then that Thy head has been taken away! Is this the Mâyâ (majic) of some. Deva? O all pervading one! The Devas cannot live when Thy condition is thus; we do not know what affection dost Thou have towards us. We are crying because of our selfish ends; perhaps this therefore has occurred. The Daityas, Yaksas, or Râkhsasas have not done this; O Lord of Laksmî! Whose fault will we ascribe this to? The Devas themselves have committed this loss to themselves?

Brahmâ said :-- Whatever, auspicious or inauspicious, is ordained Daiva (Fate), every one must bear that; no one can go beyond the Daiva. When one has taken up a body, one must experience pleasure and pain; there is no manner of doubt in this. See, in long-past days, by the irony of Fate, S’ambhu severed my head; His generative organ, too, dropped down through curse. Similarly Hari's head has, to-day, fallen into the salt ocean. By the influence of time, Indra, the Lord of Sachi, had thousand genital marks over his body, was expelled from Heaven and had to live in the Mânas sarovar in the lotuses and had to suffer many other miseries.

O Glorious ones! When such personages have suffered pains, then who else is there in the world, that dues not suffer! so you all cease sorrows and meditate on the Eternal Mahâmâyâ; who is the Mother of all, who is supporter of all, who is of the nature of Brahmâvidyâ (the Supreme Knowledge) and who is beyond the Gunas, who is the Prime Prâkriti, and who pervades the three Lokas, the whole universe, moving and unmoving; She will dispense our welfare. Thus they all started praying to the Supreme Mother for help.

The Vedas chanted hymns about the Mother thus:

" Obeisance to the Devî! to the Mahâmâyâ! to the Auspicious One! to the Creatrix of the Universe! We bow down to Thee, who is beyond the Gunas, the Ruler of all the Beings! O Mother! Thou givest to S’ankara even His desires. Thou art the receptacle of all the things; Thou art the Prâna of all the living beings; Thou art Buddhi, Laksmî (wealth), S’obhâ, Ks'hamâ (forgiveness), S’ânti (peace), Sraddhâ (faith), Medhâ (intellect), Dhriti (fortitude), and Smriti (recollection).
Thou art the vindu (m) over the Prânava (om) and thou art of the nature of semi-moon; Thou art Gâyattri, Thou art Vyârhiti; Thou art Jayâ, Vijayâ, Dhâtri (the supportress), Lajjâ (modesty), Kîrti (fame), Ichchâ (will) and Dayâ (mercy) in all beings.
O Mother! Thou art the merciful Mother of the three worlds; Thou art the adorable auspicious Vidyâ (knowledge) benefitting all the Lokas; Thou destroyest the Universe and Thou skilfully residest (hidden) in the Vîja mantras. Therefore we are praising Thee. O Mother! Brahmâ, Visnu, Mahes’vara, Indra, Sûrya, Fire, Sarasvatî and other Regents of the Universe are all Thy creation; so none of them is superior to Thee. Thou art the Mother of all the things, moving and non-moving.
O Mother ! When Thou dost will to create this visible Universe, Thou createst first Brahmâ, Visnu and Mahes'vara and makest them create, preserve and destroy this universe; but Thou remainest quite unattached to the world. Ever Thou remainest constant in Thy one form. No one in this Universe is able to know Thy nature; nor there is any body who can enumerate Thy names. How can he promise to jump across the illimitable ocean, who cannot jump across an ordinary well.
O Bhagavatî! No one amongst the Devas even knows particularly Thy endless power and glory. Thou art alone the Lady of the Universe and the Mother of the world.
The Vedas all bear testimony how thou alone hast created all this unreal and fleeting universe. O Devî! Thou without any effort and having no desires hast become the cause of this visible world, thyself remaining unchanged. This is a great wonder. We cannot conceive this combination of contrary varieties in one. O Mother! How can we understand thy power, unknown to all the Vedas even, when thou thyself dost not know thy nature! We are bewildered at this. O Mother! It is that thou dost know nothing about the falling off of the Visnu's head! Or knowingly thou wanted to examine Visnu's prowess. Is it that Hari incurred any heinous sin. How can that be! Where is sin to thy followers who serve Thee! O Mother! Why art Thou so much indifferent to the Devas! It is a great wonder that the head of Visnu is severed! Really, we are merged in great misfortunes. Thou art clever in removing the sorrows of Thy devotees. Why art Thou delaying in fixing again the head on Visnu's body.

At this the devi appeared and said there is always a reason for actions. Here me say the story why Vishnu's head was cut off.

"Once Hari seeing the beautiful face of His dear wife Laksmî Devî, laughed loudly.Seeing this Lakshmi was perplexed. Laksmî Devî came to understand that “He has seen something ugly on my face otherwise why would my Husband laugh at seeing me. But what reason can there be as to see ugliness in my face after so long a time. And why shall He laugh without seeing something ugly, without any cause. Or it may be, He has made some other beautiful woman as his co-wife”. Thus arguing variously in her mind, Mahâ Laksmî gradually got angry and Tamo guna slowly possessed Her. Then, by turn of Fate, in order that god’s work might be completed, very fierce Tamas Sakti entered into Her body. She got very angry and slowly said :-- “Let Thy head fall off”. Thus, owing to feminine nature and the destiny of Bhagvan, Laksmî cursed without any thought of good or bad, causing Her own suffering. By the Tâmasî S’akti possessing Her, she thought that a co-wife would be more painful than Her widowhood and thus She cursed Him.
Falsehood, vain boldness, craftiness, stupidity, impatience, over-greediness, impurity, and harshness are the natural qualities of women. Owing to that curse, the head of Vasudeva has fallen into the salt ocean. Now I will fix the head on His body as before. O Sura Sattamas! There is another cause, also, regarding this affair. That will bring you great success. In ancient days a famous Daitya, named Hayagrîva practised severe tapasya on the bank of the Sarasvatî river.
Abandoning all sorts of enjoyments, with control over his senses and without any food, the Daitya did Japam of the (repeated) one syllabled Mâyâ-Vija-mantra and, meditating the form of the Utmost Sakti of Mine, adorned with all ornaments, practised very terrible austerities for one thousand years. I, too, went to the place of austerities in My Tâmasî form, meditated by the Daitya and appeared before him. There, seated on the lion's back, feeling compassion for his tapasya I spoke to him :-- “O glorious One! O one of good vows! I have come to grant boon to Thee!” Hearing the words of the Devî, the Daitya instantly got up and falling down with devotion at Her feet, circumambulated Her. Looking at My form, his large eyes became cheerful with feelings of love and filled with tears; shedding tears, then, he began to chant hymns to Me.
Hayagrîva said :-- “Obeisance to the Devî Mahâmaye! I bow down to Thee, the Creatrix, the Preserver, and the Destructrix of the universe! Skilled in shewing favour to Thy devotees! Giver of the devotee's desires! Obeisance to Thee! O Thou, the giver of liberation! O Thou! The auspicious one! I bow down to Thee. Thou art the cause of the five elements -- earth, water, fire, air, and Akasa! Thou art the cause of form, taste, smell, sound and touch. O Mahes’vari! the five jñânendriyas (organs of perception) eyes, ears, nose, tongue, and skin and the five organs of action Karmendriyas :-- hands, feet, speech, arms, and the organ of generation are all created by Thee.
The Devî said :-- “O child! I am very much satisfied with your wonderful tapasya and devotion. Now say what boon do you want. I will give you the boon that you desire”. Hayagrîva said ;-- “O Mother! grant me that boon by which death will not come to me, and I be invincible by the Suras and Asuras, I may be a Yogi and immortal”.
The Devî said :-- “ Death brings in birth and birth brings in death; this is inevitable.” This order of things is extant in this world; never its violation takes place. O best of the Râksasas! Thus knowing death sure, think in your mind and ask another boon.
Hayagrîva said: -- “O Mother of the universe! If it be that Thou art not willing at all to grant me immortality, then grant me this boon that my death may not occur from any other than from one who is horse-faced. Be merciful and grant me this boon that I desire.”
O highly fortunate one! “Go home and govern your kingdom at your ease; death won't occur to you from any other beings then from one who is horse-faced.” Thus granting the boon, the Devî vanished. Becoming very glad on getting this boon, Hayagrîva went to his residence. Since then the wicked Daitya is troubling very much all the Devas and Munis. There is none in the three worlds to kill him. So let Visvakarmâ take a horse's head and fix it on the headless body of Visnu. Then Bhagavân Hayagrîva will slay the vicious wicked Asura, for the good of the Devas”.
Sûta said :-- Thus speaking to the Devas, Bhagavatî S’arvânî remained silent. The Devas became very glad and spoke this to Visvakarmâ :-- “Kindly do this Deva work and fix Visnu's head. He will become Hayagrîva and kill the indomitable Dânava.” Sûta said :-- Hearing these words, Visvakarmâ quickly cut off with his axe, the head of a horse, brought it before the Devas and fixed it on the headless body of Visnu. By the grace of Mahâmâyâ, Bhagavân became horse-faced or Hayagrîva. Then, a few days after, Bhagavân. Hayagrîva killed that proud Dânava, the Deva's enemy, by sheer force. This clearly shows why the the devathas Brahma vishnu and shiva bow down to devi and knowing this let us also bow down to the Great Mother and take her blessings.

Lalitha sahasranamam - 82

82.KAMESHWARAGNINIRDAGDHASABHANDASURASAINIKA
Bhandasura was burnt up with the agni(weapon) of Kameshwara
To understand the name kameshwara we have to consider another sentence“Kamesha baddha Mangalya sutra sobhita kandhara” i.e.One with the Mangala sutra tied around her neck by Kameshwara. So here kameshwara means Shiva and his weapon is agni released from his forehead.before we talk about the weapon agni we have to understand shiva and only he, releases this agni from his forehead.Mahādeva, or the great deity Siva, is sometimes connected with humanity in personification that of an austere ascetic, with matted hair, living in a forest and teaching men by his own example, first, the power to be obtained by penance (tapas), mortification of the body and suppression of the passions; and, secondly, the great virtue of abstract meditation, as leading to the loftiest spiritual knowledge, and ultimately to union, or actual identification with the great spirit of the universe." In some passages in the Vedras, Rudra is identified with Agni; yet "the distinctive epithets applied to him in the Rig-Veda appear sufficiently to prove that he was generally discriminated from Agni by his early worshippers." The following legend from the "Vāmana Purāna," describes the ordinary life of Siva as an ascetic. Devi (Pārvati), oppressed with violent heat, thus addressed her lord: "O Isha! the heat increases in violence; hast thou no house to which we might repair, and there abide, protected from the wind, the heat, the cold?"
Sankara replied: "I am, O lovely one, without a shelter, a constant wanderer in forests." Having thus spoken, Sankara with Sati remained during the hot season under the shade of trees, and when it was passed, the rainy season with its dark clouds succeeded. On beholding which, Sati said to Siva, "Heart-agitating winds do blow, O Maheshwara, and rushing torrents roar; let me entreat thee to build a house on Kailāsa, where I may abide with thee in comfort." Siva replied, "O my beloved, I have no riches for the erection of a house, nor am I possessor of aught else than an elephant's skin for a garment, and serpents for my ornaments." The soul of Siva, having heard these harsh words, seemingly true, but devoid of truth, was alarmed, and looking on the ground with bashfulness and anger said, "Then say, O Sambhu, how can we pass in comfort the rainy season under the shade of trees?" Siva replied, "With our bodies covered with a cloud, O lovely one, shall the rainy season pass without any rain falling on thy tender frame." Having thus spoken, Siva stopped a cloud, and with the daughter of Daksha, fixed his abode within it, and hence has he since been celebrated in heaven under the name of Jimula-Kitu (he whose banner is a cloud). When the rains were over, they took up their abode in Mount Mandara.Such is the simplicity of shiva which his disciples follow for enlightment and to be closer to him.Siva is always represented as having a third eye situated in the middle of his forehead; the reason of
this peculiarity is given in the Mahābhārata. As he was seated on the Himalayas, where he had been engaged in austerities, Umā, attended by her companions, and dressed as an ascetic, came behind him and playfully put her hands over his eyes. The effect was tremendous. Suddenly the world became dark, lifeless and destitute of oblations. The gloom, however, is as suddenly dispelled. A great flame burst from Mahādeva's forehead, in which a third eye, luminous as the sun, was formed. By fire from this eye the mountain was scorched, and everything upon it consumed. 'Lima hereupon stands in a submissive attitude before her husband, and in a moment, the Himālaya, her father, is restored to his former condition.following extract from the "Siva Purāna." shows how shiva burnt down a whole army with his third eye. A Rākshas named Bhīma, have obtained invincible might as a boon from Rāma, commenced exerting his newly acquired power by attacking the king of Kāmrupa. Having conquered the king, and seized his kingdom and riches, he placed him in chains in a solitary prison. The king, being eminently pious, notwithstanding his confinement, continued daily to make clay figures of the Linga, and to worship Siva with all the prescribed rites and ceremonies. Meanwhile the Rākshas continued his conquests, and everywhere abolished religious observances, and the worship enjoined in the Vedas. The gods being reduced by his power to great distress, appealed to Siva for help, and propitiated him by the worship of clay Lingas.
Sāmbhu assured them that he would effect the destruction of their enemy by means of the king of Kāmrupa, then a prisoner. At this very moment the prisoner was engaged in profound meditation before a Linga, when one of the guards, seeing him thus occupied, went and informed the Rākshas that his captive was performing some improper ceremonies in order to injure him. Hearing this, the monster, enraged, seized his sword and hastening to the prison, thus addressed the king: "Speak the truth, and tell me who it is that thou worshippest, and I will not slay thee; otherwise I will instantly put thee to death!"
The king, placing firm reliance on the protection of Siva, undauntedly replied, "In truth, I worship Sankara; do then what thou pleasest!" The Rākshas asked, "What can Sankara do to me? I know him well, that he was once obliged to become the servant of my uncle (Rāvana); and thou trusting in his power didst endeavour to conquer me; but defeat was the result of thy attempt. However, until thou showest me thy lord, and convincest me of his might, I will not believe in his divinity!" The king replied, "Vile as I am, what power have I over the god? But mighty as he is, I know he will never forsake me!" To which the Rākshas said, "How can that delighter in ganja, and inebriation, that wandering mendicant, protect his worshippers? Let but thy lord appear, and I will immediately engage with him in battle." He then ordered the attendance of his army; and reviling the king, the mighty Rākshas smiting the Linga with his sword, said, laughing, "Now, behold the power of thy lord!" Scarcely had his sword touched the Linga than Hara issued from it, and exclaimed, "Behold I am Iswara (god), who appears for the protection of his worshipper, on whom he always bestows safety and happiness; now learn to dread my might!" Siva then attacked the Rākshas, and with the glory which issued from his third eye, consumed him and his army to ashes.
Such is the power of his weapon "agni".In the metaphysical sense we can attribute this to the burning of ignorance with the knowledge acquired.let us look at it in this way.In the Upanishads, a human being is likened to a city with ten gates. Nine gates (eyes, nostrils, ears, mouth, urethra, anus) lead outside to the sensory world. The third eye is the tenth gate and leads to inner realms housing myriad spaces ofconsciousness.when this opened with the help of acquired knowledge and by practicing yoga and meditating on the Lord one can slay the demon in us in the form represented as Bandasura and thus redeem ourself from mortality. This is conveyed very nicely in the above sentence indicating that one should acquire this weapon just as Lalitha devi has acquired the weapon agni from shiva the kameshwar and the all knowing.

Lalitha sahasranamam - 81

81 MAHAPASUPATASTRAGNINIRDHAGDHASURASAINIKA
She burnt up the army of daityas with the fire of the Mahapashupata Astra.

Linga purana says that pashupata is a rite that is divine and conducive to liberation from the clutches of bondage. This is a propitiation rite to Shiva. Shiva is worshiped in different forms such as Shiva, Mahadeva, Sadashiva, Pashupathi, Kameshwarar, etc and each form has a different meaning. Shiva is the lord of all the creations of the universe hence called as Pasupathi. Pasu refers to the living beings. As per ‘linga purana’ pashupatastra mantra is a six syllable mantra “Om Nama shivaya”. In general Om is not taken into account in any of the mantras as all the mantras begin with Om. We have already seen that A+U+M constitute Om which indicates creation, sustenance and destruction, the three acts of God. That is why OM is a prefix to all the mantras. Nama Shivaya mantra is called pachaksharam (five syllables). In pashupastastra mantra Om is also taken into account and hence called six syllable mantra. This mantra is for Sadashiva. The Pashupatastra in Hindu mythology, is the irresistible and most destructive personal weapon of shiva discharged by the mind, the eyes, words, or a bow. Never to be used against lesser enemies or by lesser warriors, the Pashupata is capable of destroying creation and vanquishing all beings.The astras are transcendental, supernatural weapons created by the Lord, and presided over by a specific Deity. In order to summon or use an astra, one must have the required knowledge, i.e., the specific mantra that will arm, direct, and disarm the astra. The presiding deity, once properly invoked, endows the weapon, making it essentially impossible for foes to counter its potency through regular means.
As described in sastra, specific conditions existed involving the usage of various astras, and the violation of proper protocol could be fatal. Because of the power involved, the knowledge involving use of an astra was passed from guru to disciple by word of mouth alone, and only the most qualified students were made privy to the information. Certain astras had to be handed down directly from the presiding deity himself, as having knowledge of the mantras alone was insufficient.
The importance of astras is described in particular detail in the Ramayana and Mahabharata, which describes their use in epic battles. Various pastimes describe the use of astras by archers such as Rama, Arjuna, and Bhisma. They generally invoked the astras into arrows, although they could potentially be used with anything. For example, Ashwatthama invoked an astra using a blade of grass as his weapon. Other weapons are :indraastra ,Agneyastra ,Varunaastra ,Nagaastra ,Nagapaasha ,Vayvayaastra ,Suryastra ,Vajra,
Mohini,Twashtar,Sammohana/pramohana,parvataastra,Brahmaastra,Brahmasirsha,Narayanaastra,

vaishanavaastra. As many of you know, Arjuna is one of the Pancha pandavas. While doing Aranyavasa he was ordered by his elder brother, Dhrmaraja to do Tapasya. Indrakeela took rebirth by that time by name Indrakeeladri (Indrakeela hill). Arjuna went to Indrakeeladri and started doing Tapasya for Lord Indra. Pleased by his penance Indra appeared before him and gave Shiva mantra to Arjuna. He explained that Arjuna should get Pashupatastra (deadliest weapon) from Lord Shiva for the future needs. Arjuna started his Tapasya for Shiva. After some days, a very big and wild pig came to the area of his Tapasya and started destroying it. Arjuna was distracted.He started hunting it. But it was very big and escaped all his arrows. After a big trial Arjuna hunted the pig. But the pig had two arrows in it and a tribal king came to that pig to take away to his home. Arjuna told him that he hunted the pig. The tribal king laughed at him and told that the pig was hunted by him. They quarreled about their supremacy. And started throwing arrows at each other. Even though Arjuna has Divyastras with him he couldn't defeat the tribal king. Seeing all his weapons wasted in presence of the tribal king, frustrated Arjuna took his bow and hit the tribal man on the head with it. Suddenly the tribal man disappeared and Lord Shiva appeared in his place laughing at Arjuna. Arjuna felt very sad and shy. He prayed Shiva for forgiveness. Lord Shiva, pleased by his devotion and expertise in war, gave him Pashupatastra but ordered him that it should be used only in very very rare occasions. He reminded the frustration of Arjuna and told that a real hero should never get frustratied. He advised him to get control on his mind so that the weapons will be used for the benefit of the world.Such is the supremacy of the weapon that was carried by lalitha devi to kill bandasura.This reveals that the goddess is supported by Lord Shiva in her mission to slay Bandasura.This also implies once duty and in a family both the husband and wife should always have one common goal one should be of support to the other.Either cannot win without the support of the other.so this line implies the unity of shakthi and shiva in slayng evil and conquering goodness for the sake of goodness.

Lalitha Sahasranamam - 80

80. KARANGULINAKHOTPANANARAYANADASHAKRITI
The ten incarnations of Narayana came from the ten nails of her ten fingers.

It becomes imperative to talk about the avatars of Lord Vishnu. The 9 incarnations of Vishnu, which have taken place so far are (1) Matsya - fish, (2) Koorma - tortoise, (3) Varaha - boar, (4) Narasimha - half man-half lion, (5) Vaman - dwarf man, (6) Parashuram - man with an axe, (7) Rama - moral man, (8) Krishna - philosophical man and (9) Balarama . The 10th incarnation is Kalki or holocaust, which will come when evil overtakes the whole world in the milennia to come.

1.Matsya the fish:
In the earliest yuga (era) of Sata-yuga, a king named Manu was performing severe penance for thousands of years. One day as he was performing ablutions with river water, a small fish came into his hands and just as he was about to throw the fish back into the river, the fish requested the king to save its life. Heeding its request, the king put the fish into a jar of water but the fish started growing and the jar was not big enough for it. Then the king threw it into the river, but it soon it outgrew the river and the king then threw it into Ganges and then into the ocean. The king realised that it was Lord Vishnu himself and then the lord made an appearance and made a special request to the king. It predicted that the world would come to an end by a huge flood in seven days and requested the king to build a huge boat and take the seven sages(hermits), seeds of all plants, one animal of each type and told him that he would appear as a fish to propel the boat to Mount Himavan for surviving the flood to the next yuga(eon). True to his word, after seven days the Lord appeared and the king tied the boat to the fish by using the royal serpent Vasuki and the fish took all of them to Mt Himavan and kept them there till the flood was over and in the new era, the king started procreation for the new era.
2.Kurma the Tortoise:
Further to Pralaya- deluge at the beginning of the present Kalpa the Gods (devas) lost their immortality due to a curse by the short-tempered sage Durvasa.The sage had once presented a garland of flowers to Indra,king of gods, who carelessly gave it away to his elephant which trampled it. The Devas approached Vishnu for help. Vishnu then asked them to churn the ocean of milk after adding medicines into the ocean. Mt Mandara could be used a the churning stick he said. He requested them to ask them help of Asuras in lifting the mountain in exchange for offer of the share of nectar of immortality that would ensue from the churning. Both the devas and the asuras churned the ocean using the serpent Vasuki as the rope. At the start, playing a Machiavellian trick, Indra, king of the gods asked the asuras for the head end of vasuki. But asuras suspecting foul play, took the head end, only to be deceived as the poison from Vasuki was slowly weakening them. But as churning was proceeding the mountain was sinking and then Lord Vishnu took the form of the tortoise KURMA and kept the mountain afloat. As soon as the bowl of amrita, the nectar of immortality was out, the asuras grabbed it. Then Lord Vishnu took the form of an apsara, a beautiful maiden, and seduced the asuras into letting her distribute the nectar and also to abide by her order of distribution. As soon as the devas were served the maiden disappeared thus totally deceiving the asuras and making them totally weak.
3.Varaha the Boar:
A demon Hiranyaksha, had prayed for Lord Brahma and got awarded a boon that no beast nor man nor god could kill him. But somehow from the list of beasts the name of boar was missing. This proved to be his lacunae. He then started a campaign of plunder across the worlds. He pushed the world to the Pataal loka, or the under of the sea. He stole the Vedas, the holy scriptures from the Lord Brahma, while he was asleep and performed huge atrocities.To retrieve the Vedas and to save the world the Lord Vishnu assumed the role of a boar and brought out the earth from the under of the ocean, using its two tusks. It then killed Hiranyaksha and retrieved the Vedas from the asura and brought it back to the safe custody of the Lord Brahma.
4.Narashima giant lion-man:
In NARASIMHA Avatar, Lord Vishnu incarnates himself as a semi-man,semi-lion in this world. The king of demons(asuras), Hiranyakasyapu, wanted to become immortal and wanted to remain young forever. To this end, he meditated for Lord Brahma and because of his severe penance, the gods were frightened and asked Brahma to pacify the king. Brahma was impressed by his austerity and granted him a wish. Hiranyakasyapu wished that he be killed neither by a man or beast, nor in daylight or at night and neither inside or outside a building. Having obtained the wish he considered himself the supreme God and forbade all worship of gods by anyone. But his son Prahlada, was an ardent devotee of Vishnu. This enraged Hiranyakasyapu very much. He ordered numerous ways to kill Prahlada including asking his sister Holika to sit with Prahlada in the fire. But every time Prahlada escaped unhurt. Enraged, once he asked Prahlad to show him the Lord Vishnu. Prahlad said, "He is everywhere". Further enraged, Hiranyakasyapu knocked down a pillar, and asked if Lord was present there. Lord Vishnu then emerged as a half lion, half man from the pillar, and carried him under the arch of the doorway (neither indoors nor outdoors), and the time was evening (in the twilight), neither night nor day. He then killed Hiranyakasyapu with his claws by keeping him on his thighs (neither on earth nor in the sky) thus saving the life of his devotee Prahlada.
5.Vamana the dwarf:
BALI, the grandson of Prahlada was a very valorous and mighty asura. By his penance and might, he conquered the whole world. Indra and other gods fearing that he and the asuras would conquer all the three worlds, went to Lord Vishnu for help. Lord Vishnu was then born as a dwarf Vamana in the household of a brahman priest. He went to Bali on growing up and asked for alms. Bali was delighted to offer him anything he requested even though his royal guru warned him that it was Lord Vishnu. Vamana then requested for the amount of land that could come under his three feet. Bali gracefully agreed. Lord Vishnu then grew in size and covered the earth and heaven in two stride. And due to lack of space, he put his third leg on Bali himself and crushed Bali to the nether or the Patala loka (underground world), thus helping the Gods out.
6.Parasurama Rama with the axe:
In PARASURAMA Avatar, Lord Vishnu incarnates himself as a brahman priest in this world. He was brought in this world to avenge all kshatriyas who had become arrogant and were suppressing the brahmans in the world. He was born with unusual physical power, and became better fighter than any Kshatriya.He was born to Jamadagni and Renuka, and belonged to the Brighu clan. Parashurama was always carrying an axe presented to him by Lord Shiva of whom he was an ardent devotee. Kartavirya a powerful king, once went to Jamadagni's home when he was out, and after a meal, stole the Kamadhenu cow, which was supposed to give endless quantity of milk. Jamadgni was enraged and he went and killed the king and brought Kamadhenu back. On hearing this the son of the king came back and killed Jamdagni. Parasurama was enraged at this and went and avenged the death of his father by killing all kshatriyas in 21 battles. His life is story of the supremacy of brahmans over the kshatriyas.
7.Sri Rama:
It is the most important Avatar of Vishnu. Rama represents the peak of the historic incarnations, and by him it is defined the ideal character of Indian people.He is Vishnu descended upon earth to conquer all the Indian peninsula, included Sri Lanka, under the Bharata rule. Lord Rama is one of the most adored gods in India. He is always holding a bow and arrow indicating his readiness to destroy evils.His story forms the epic Ramayana. He is perfect in every aspect; the perfect man, the perfect husband, the perfect brother, the perfect king, etc. and the obedient son. Commonly he is pictured in a family style, with his wife Sita, and brother Lakshman.
8.Sri Krishna:
In KRISHNA Avatar, Lord Vishnu incarnates himself as KRISHNA , the central character in the epic MAHABHARATA. In this biggest epic of Indian mythology a myriad of topics are covered, including war, love, brotherhood, politics etc. It is essentially the story of two warring groups of cousin brothers, the PANDAVAs and the KAURAVAs. As a part of the Mahabahrata, during the war KRISHNA, gives a long discourse to his disciple ARJUNA, collectively termed as Bhagvad-Gita. Krishna, during his child-hood was responsible for the killing of Kansa. Krishna is also considered to be an ultimate playboy who was resonsible for charming all gopikas (cowherdesses) around him. Unlike Ramayana, Mahabharata deals with more down to earth issues like politics, human nature, human weaknesses, and does not attempt to idealise the characters as in RAMAYANA. His death marks the beginning of Kali yuga.

9.Balrama The elder brother of Sri Krishna:
Balrama was the elder brother of Shri Krishna. He was so powerful that he, single handedly, at a very tender age, killed the great demon, Asuradhenuka, who had the form of a ass. Another demon tried to carry off Balrama on his shoulders, but the young boy beat out the demon's brain with his fist.When Shri Krishna went to Mathura, Balrama accompanied him and supported him till Kamsa was killed by Shri Krishna. He also taught Duryodhan and Bheem, the use of the mace. His chief weapon is ploughshare (hal) and therefore called Haldhar.
Balrama is believed as the incarnation of the great serpent Sesha Naga on whom Lord Vishnu reclines.
But according to some school of thought Balrama was the incarnation of Lord Vishnu.

10.Kalki is believed as the next Avatar of Vishnu:
It is believed that He will appear, riding his white horse and drawing a flaming sword, at the end of the Kali Yuga, the dark age through which we are now passing. His task will be to exterminate the evil and restore the Dharma. Thus will begin a new cycle, starting with the new Satya Yuga.

Here I would like to mention another school of thought which suggests that it is Buddha and not Balarama as avatar of vishnu.The facts that they lay forward is:

• Balarama or Buddha who is the Avatar ?
  it can be observed that no two Avatars are in action simultaneously, with the exception of Parasurama who is considered as a Chiramjeevi. Even Parasuram has withdrawn from from action when he realised that Sri Rama is an Avatar of the Lord Vishnu. So Balrama cannot be an avatar when Sri Krishna is one.


• In Ramayana, brother Lakshman (incarnation of the Serpent King Adishesha) desires to be born as elder to the Lord and Sri Rama assures him the same in future. So in the next Avatar as Sri Krishna, Lord has taken birth as the younger brother of Balrama, who is thus considered as the incarnation of Adisesha (rebirth of Lakshman).
  The above points suggest that Balrama is not one of the Dasavtar
  Vedas predict Buddha's incarnation?

In the Srimad Bhagavatam there is a list of the avataras, there is mention of Lord Buddha's name. This Srimad Bhagavatam was written five thousand years ago, and it mentions different names for future times. It says that in the future the Lord would appear as Lord Buddha, his mother's name would be Anjana, and he would appear in Gaya. So Buddha appeared twenty six hundred years ago, and the Srimad Bhagavatam, which was written five thousand years ago, mentioned that in the future he would appear.

KALKI and the Prophecies of NOSTRADAMUS
Nosradamus had predicted the future of human history in a total of 942 quatrains which he organized into centuries - groups of 100 quatrains (one Century only had 42 quatrains). A quatrain is simply a poem with 4 lines. The rhymed quatrains of Nostradamus were written mainly in French with a bit of Italian, Greek, and Latin thrown in. He intentionally obscured the quatrains through the use of symbolism and metaphor, as well as by making changes to proper names by swapping, adding or removing letters. There are hundreds of intrepretations and transalations of his original work.
He has predicted the end of the World as 3927 AD and this will occur as:
In the words of Nostradamus "The Lord will come back for the final judgement as the the Just Judge, the damned shall be tossed into the hellfire and the chosen ones will follow him to heaven". The act of the Lord at the final judgement (as predicted by Nostradamus) is similar to that of Kalki in the Hindu Mythology and hence the concept of Kalki is that of the Final Judge.
In CHAPTER VI Part V of the book The Prophecies of Nostradamus the end of the world is described as
VIII. 28 The Final Judgment .
The images loaded with gold and silverWho after the rapture ( or enticement ) shall be tossed in the lake of burning fireShall be discovered as totally stained and troubledScript written in marble, interiorly predetermined
COMMENT: At the Final Judgment, the damned shall be tossed into the hellfire and emerge from it as a beastly figure. On the other hand, the names of the saints are engraved by the Fingers of God into the Marble Book of Life
V.79 The Second Advent of the Lord as the Judge.
Cherubims and Seraphims shall bow down their wingsUpon the descendance of the Great JudgeHe shall raise up the lowly, and humble the proudNo more shall be born any deceiver on earth
COMMENT: The Glorious Second Advent of our Lord at the End of the World is described here in all its Glory. He shall come back as the Just Judge.
VI.18 Lord shall reign in Heaven with His Chosen Ones.
In the materialistic realm, the great King shall be forsakenFor life eternal, one shall not find either idols or JudaismWith Him, His chosen people shall reign on highGrace bestowed upon the ones who desire the Lord.