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Lalitha Sahasranamam - 148

148.Nithya Shuddha.- She who is forever clean.This sentence is made only for us to understand what really purity means.
A certain view of purity has declared that "To the pure all things are pure," implying the idea that things in themselves are always pure, and that impurity can exist only in the human mind. This view, however, though true in a certain sense, does not from the ordinary viewpoint express the whole truth; and the reason why is evident when we realize that it would be impossible for a mind to conceive of impurity that was living in a world where all things were always pure.

This same view has led many to the conclusion that if you are pure in motive, or mean well, you can do what you like; your action will be pure and right and good. In other words, so long as you think the action is pure it will be a pure action, regardless of what the moral code may decide in the matter; but such a conclusion can come only from a mind that does not understand the real meaning or the real purpose of purity.

When we know what purity means, we know that every thought or action that does not conform to the law of purity will be impure, no matter whether we think it pure or not. Our influence cannot make a natural cause modify its natural effect, and our thoughts cannot change the inevitable action of law. It is only superficial thinkers who believe that every action will be pure if we think it is pure, and that they can accordingly do as they please.

However, the power of thought is immense, and in the last analysis constitutes the cause of every condition that appears in the personal being of man. Nevertheless will any line of thinking be pure simply because you think it is pure? That is the question; and it is a question that the majority have neglected to consider.

When we say that thought is the cause and the only cause of whatever transpires in the personal man, we refer to the thought of the heart; that is, subjective thought action. Mere objective opinion cannot be cause, and has no effect whatever upon the forces of mind or body, nor does it affect circumstances or things in the least. You may think objectively that a certain action is pure, and at the same time there may be impure subjective mental states in your mind that are causing that very action to be impure.

In other words, if there are impure subjective states in your mind, the actions coming from those states will be impure, no matter how much you may objectively think and affirm that those actions are pure. As long as there are impure states in the within, there will be impure actions in the without, and your objective thought, or opinion, or belief about the matter will count for naught. This should be clear to everybody, and those who see it clearly will realize that a great deal of the thought that passes as profound metaphysics today is nothing but illusion; in brief, foundationless ideas that have sprung from minds that could not see the difference between objective opinion and subjective causation.

It is subjective causation that determines whether things are to be pure in your world or not. What you think of the matter in your outer mind will have nothing to do with it. True, you can so direct your objective thinking that it will gradually change subjective causation, but to do this your objective thinking must be according to mental laws, and not according to opinions.

The statement, "As a man thinketh in his heart, so is he," might read, "Everything in the mind, body or environment of any man is the direct or indirect result of the subjective causations that are active in the being of that man." This being true, whatever change we wish to produce anywhere in life, the desired change must first be made in the causations within the subjective mind. There are many minds that change their opinions, only permitting subjective causes to remain unchanged, and then wonder why everything in their lives continues in the same way as before.

Most of these changes that are made in the objective opinions are not made according to the psychological laws, but according to the passing views that come from the various sources in the without. If you have changed your thought, but find no change for the better in your life, you may know that it is only your outer thought, your objective opinions, that you have changed; the subjective causes remain unchanged.

Whenever your subjective or subconscious mind is changed, there will be a corresponding change in your life, no matter how that subjective change was brought about, whether it came from old fashioned conversion, modern metaphysics, esoteric experiences, or profound scientific thought. But in this connection we must bear in mind that subjective changes, though coming in many ways, can be permanent only when we fully understand the laws of mental change and act accordingly.

This is why so few systems have fully satisfied, why nearly all of them have developed one-sidedness in their disciples, and why they have, in nearly every instance, become creed-bound. The full understanding of life is lacking in nearly all such systems of thought, because that full understanding is not sought. Nevertheless, they all possess a power for good, having the power of changing for the better subjective causations in one or more places.

To find the great laws through which subjective causations may be changed as we desire, it becomes necessary to learn what is really meant by the statement, "To the pure all things are pure." Since the statement was made by one of the greatest psychologists in history, it must possess absolute truth when understood from that viewpoint of consciousness from which it was expressed.

To find the true meaning of that statement is not difficult, however, when we realize that purity means to be in the proper place, and that impurity means to be out of place. In the last analysis, elements, forces and substances are not impure, but impure conditions may be formed amongst them when something transpires to cause those elements to be misplaced.

Since all impurity comes directly from the misplacement of things that are in themselves pure, we can readily realize that all things could be pure to those who are pure, because those who are absolutely pure would have the power to cause all things in their lives to be properly placed. Things would not be pure because those pure minds believed all things to be pure, but because they would naturally, through their superior power, change impurity into purity. When you attain such a complete mastery of yourself that all the elements, forces, functions and activities in your being are always in place, always doing what they are created for, and are never misdirected, you will have the power to properly place everything in your world.

Your understanding of purity and the proper placing of things will be so thorough that you will know exactly where everything belongs, and will have the power to place it there. Having become conscious of the true order of things, and being master of the situation, you will be able to establish true order, both in the within and in the without.


Having established absolute purity in your subjective mentality through your consciousness of absolute purity, everything that enters your system will naturally become pure at once, though it might have been impure before coming in contact with your life. Everything becomes warm when it enters a warm room, provided the heat is sufficient to overcome all opposite conditions; that is, when the heat in any place is absolute heat, everything that comes into that place will become warmth, no matter what it was before.

In the same way, when the purity in any place is absolute purity, everything that enters that place will also become pure. In other words, when everything is properly placed in a certain place and held in place by an irresistible power, everything that enters that place will also properly place itself. Negative conditions are powerless when in the presence of such positive conditions as are completely positive; and disorder cannot possibly exist in the midst of order when that order is complete.

When we realize the transmuting power of positive forces, we shall soon understand the full truth of these statements. It is a well-known fact that a strong personality naturally appropriates and makes a part of himself any force that he may come in contact with, provided that force is not as strong as the predominating positive force in himself, and he naturally transforms that force so that it becomes similar, both in quality and action, to the predominating states of his being.

A personality that is in perfect harmony, and that continues in harmony, becomes stronger and stronger, even when passing through conditions of extreme discord. The forces of discord are transformed as they come in contact with the system of a strong, well-poised personality, and become harmonious forces which he can appropriate and use. He meets the enemy, so to speak, and makes it his own. In like manner, the mind that remains unshaken in his convictions increases in power, influence and supremacy the more opposition he encounters.

It is the mind that falls down in the midst of opposition that fails utterly, while the mind that remains untouched and undisturbed becomes a giant; he not only retains his own power, but adds to his own the power of the losing opposition. Consequently, when the subjective states are properly placed, in harmony, in order, and in absolute purity, and you hold all those subjective states in absolute purity, the force of purity in your system will be so strong and so positive that it cannot be disturbed or changed by anything.

Whatever may enter your system while it is in this condition will become pure, no matter what it was before. The most impure elements and conditions will crumble into atoms in the presence of a force of purity that remains unshaken, and then reassemble again in a new compound, substance or condition that is absolutely pure. Whatever comes into your system, therefore, or into your world, will be transformed into purity at the very door, provided you continue in the consciousness of absolute and irresistible purity.

Upon the arch, above the entrance to the mansion of your life, you may safely write: "Whatever enters here leaves impurity behind." The demon becomes an archangel the very moment he passes through your door, metaphorically speaking, and the poison becomes a nourishing food the very moment it enters your system.

The wrong thoughts and hatreds, and the ill-will that may come to you from minds that do not understand you, will be transformed at once into valuable energies that you may use to develop yourself or build up your health, strength and power.

Those who do not accept this extreme conclusion, and it is certainly extreme, should suspend their judgment until they have examined those laws in nature that govern transformation and transmutation in the realms of nature. When we experiment in the chemical world, we can readily demonstrate that one force can entirely transform another force and make it a part of itself, provided the ruling force remains unshaken while the new combination is being made; and when we look into the human world we find innumerable illustrations to prove how an undisturbed mind, a mind forever standing firm upon his convictions, finally sweeps everything before him; but it remains for the new psychology to reveal the real secret back of these phenomena.


It has also been demonstrated through recent experiments that a positive mental force can, by remaining positive, transform every negative force or condition that may come into the same sphere of action; and when we know that all phases of impurity are negative conditions, perpetuating themselves simply through the indifference or the inactivity of the positive forces about them, we understand clearly the real truth that is back of the whole matter.

Then it becomes clear to any mind that the pure can cause all things to become pure, and that in the world of him who is pure, everything else will naturally tend to become pure. It could not be otherwise. He is the master when he chooses to be; and there is no greater mind than the pure mind. We conclude, therefore, that in this sense the statement is true, "To the pure all things are pure," because, in the life of the pure, impurity is at once transformed into purity.

Looking at the subject from a still higher viewpoint, we find that the pure mind enters that state of consciousness where everything is discerned in its original nature, and in that state everything is in place; that is, everything is right and in perfect order. In other words, the pure mind, having become conscious of absolute purity, can see all things as they are in that original state, or before they became misplaced, or misdirected by ignorant minds.


The pure mind naturally dwells in that sublime state, therefore to such a mind all things are pure, not because he simply thinks so, but because in that higher field of consciousness all things are properly placed; that is, in the realm of pure reality, everything is pure, and right, and good. By becoming pure, he has entered that loftier realm where everything is pure, and consequently he sees everything as such.

Every thorough student of life will eventually learn that there is an inner world back of the exterior, phenomenal side of things. It is the cosmic realm, and this realm, being beyond the interference of the human mind, understanding always remains pure. To enter this realm is to see everything as it is in a pure state of being, as in this realm everything is forever in its pure state; but no mind can enter this inner state and discern cosmic life until purity is attained, both in physical and in mental action. The disturbed, misplaced mind can discern only the discord on the surface, while the calm, serene, absolutely pure mind gravitates naturally to its own higher plane and enters the consciousness of that state of existence where everything is absolutely pure.

To train one's self to consciously dwell in that world within, beyond the turmoil of the personal man, is of the highest importance, not only to the health of the body, but also to the development of all the higher qualities latent within. It is ideal living; and it is not simply imagination; it is profoundly real and indescribably beautiful.


Back of the disturbed surface of life there is a pure, calm, beautiful state of being, as tangible and as real as reality itself. It is the kingdom within, and the source of all the unbounded possibilities in man. When one becomes pure, he enters that pure world; therefore "to the pure all things are pure"; because when one becomes pure he enters a state of being where everything is pure, always was, and always will be.

In perfect health there is always purity, and in absolute purity there is always perfect health. Disease can thrive only in the impure, and the impure always tends to produce disease. Therefore, one of the royal paths to health is to be absolutely pure in all things and at all times; that is, to be pure in body, in mind, in thought, in feeling and desire.

There is strength in purity, because in purity there is no waste of life; and in strength there is wholeness and health. The clean body becomes vigorous and virile. The clean mind becomes able, forceful and brilliant; and clean thoughts, feelings and desires invariably lead to greater and better things. Purity means life in abundance, and when life is abundant all the good things of life are invariably added.

Lalitha Sahasranamam - 147

Nirasraya – She who does not need support

soundarya lahiri describes her thus:

"Shivah shakthya yukto yadi bhavati shaktah prabhavitum

Na chedevam devo na khalu kusalah spanditumapi;

Atas tvam aradhyam Hari-Hara-Virinchadibhir api

Pranantum stotum vaa katham akrta-punyah prabhavati"

Lord Shiva, only becomes able.To do creation in this world along with Shakthi

Without her, Even an inch he cannot move,

And so how can, one who does not do good deeds,

Or one who does not sing your praise,Become adequate to worship you

Oh , goddess mine, Who is worshipped by the trinity.

Even Lord shiva is inactive without sakthi so how can we say that sakthi needs support?

A famous author after her analysis on sakthi and her energy wrote thus:

Sakti [shakti] means “power”; in Hindu philosophy and theology sakti is understood to be the active dimension of the godhead, the divine power that underlies the godhead’s ability to create the world and to display itself. Within the totality of the godhead, sakti is the complementary pole of the divine tendency toward quiescence and stillness. It is quite common, furthermore, to identify sakti with a female being, a goddess, and to identify the other pole with her male consort. The two poles are usually understood to be interdependent and to have relatively equal status in terms of the divine economy (David R. Kinsley, Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition [Berkeley: University of California Press, 1986], 133).The term shakti refers to multiple ideas. Its general definition is dynamic energy that is responsible for creation, maintenance, and destruction of the universe. It is identified as female energy because shakti is responsible for creation, as mothers are responsible for birth. Without shakti, nothing in this universe would happen; she stimulates siva, which is passive energy in the form of consciousness, to create. Ardhanarishvara, a Hindu deity who is half male and half female, is an iconic representation of this idea. The deity is equally male and female, illustrating that the creation, maintenance, and destruction of the universe is dependent on both forces.Shakti also refers to the manifestations of this energy, namely goddesses. Some goddesses embody the destructive aspects of shakti, such as death, degeneration, and illness, while other goddesses embody the creative and auspicious powers of shakti, such as nature, the elements, music, art, dance, and prosperity. Shakti may be personified as the gentle and benevolent Uma, consort of Shiva, or Kali, the terrifying force destroying evil, or Durga, the warrior who conquers forces that threaten the stability of the universe. Goddess worshippers often view their deity as the all-powerful Supreme Being, second not even to a male god. There are enduring goddess traditions all over India, especially in West Bengal and south India. Goddesses symbolizing various aspects of power very often predominate in village culture. Village men, women, and children, when they pray for immediate needs, address a female, not a male. David Kinsley writes:
Texts or contexts exalting the Mahadevi [Great Goddess], however, usually affirm sakti to be a power, or the power, underlying ultimate reality, or to be ultimate reality itself. Instead of being understood as one of two poles or as one dimension of a bipolar conception of the divine, sakti as it applies to the Mahadevi is often identified with the essence of reality.

According to Devi Bhagavata, the lord of the ganas, Citrakarma creates the image of a man out of the burnt ashes of Love; the Love god Manmatha who tried to distract Shiva from meditation and got burnt by the power of agni (fire) from the third eye of Shiva. Shiva names the new image, Bhanda or Panda, teaches him a powerful mantra and gives him the boon of being one and a half times as strong as his enemy, and empowering him as ruler for sixty thousand years. By the power of this mantra, one could gain half the might of one's adversary. Unfortunately, because he was generated from the ashes of Shiva's wrath he is transformed into a fierce demon. Intoxicated with his new found power he proceeded to rampage the kingdom of the gods. Apprehending defeat and humiliation, there is nothing that any of the gods can do during the sixty thousand years when Siva is protecting Bhanda, but once this time has gone by, the gods try to find a way to destroy him and protect all the Celestials from the atrocities of a demon.

The Devas in disguise of a parrot image together with the holy Trinity, Shiva, Vishnu and Brahma, summon the Divine Mother Adi Parashakti, Sri Lalita Ambika, in the form of Kamatchi. Legend has it that Kamatchi appeared in her ethereal form in a pit or cave (Bilakasa Swarupa) to save the Devas from Asuras agrees to stop Bhanda's efforts to overtake the city of the gods and destroy him.
The battle starts and gods rejoice in Kamatchi's growing success and worship her. Nonetheless, Bhanda is still alive and empowered. Sri Kamatchi Devi agrees to bless all of those worshiping her with progeny, fame, and virtue, among other things. As the city is being attacked by Bhanda, Kamatchi in the form of Parvati marries Lord Shiva, forming a strong allied army. At the same time, Kamatchi proclaims her independence while honoring her independence. Years go by and Kamatchi leaves her Consort to lead the army against Bhanda.
Bhanda does not regard an army of women as a serious threat, and laughs that Kamatchi is as soft and delicate as the flower. To Bhanda's dismay and the gods' delight, Kamatchi's army is very powerful. She is supported by strong women who work together to create unique weapons, particularly the noose and goad (which Lalita's icon often hold) in order to be successful. One after another, Bhanda's generals are defeated. Kamatchi creates new gods to fight as the battle rages on, including Lord Ganesa, and he destroys many armies and Bhanda's brother. As a reward, Kamatchi grants him the right to be worshipped before all other gods. The battle rages on, all of Bhanda's family is killed, and finally he tries to save himself by creating powerful missiles to destroy Kamatchi. She is too powerful for him and sends Durga after him. Finally, it is a showdown between Bhanda and Kamatchi. She kills him using the kamesvara missile, which has an incredibly bright splendor. The deity's praise Kamatchi for her courage and success. She agrees to bring back the god of Love, Manmatha and reunites him with his grateful wife Rathi Devi.
This myth shows how Kamatchi is the two forms of human nature simultaneously. She is able to be devoted to her Consort Siva, but to maintain the independence she needs to lead her army to war. She is fierce in her battles, but her most powerful weapons and warriors are created from her laugh and jubilance. Kamatchi shows people the way to deal with problems in their everyday lives. Her being is not an example for those who intend to lead an isolated life. Kamatchi shows how to live in balance, for people with numerous responsibilities. She demonstrates that it is possible to honor the family and other responsibilities, without disappointing anyone.

All I can say in the words of Abirami Bhattar is:

"பயிரவி, பஞ்சமி, பாசாங்குசை, பஞ்ச பாணி, வஞ்சர்

உயிர் ஆவி உண்ணும் உயர் சந்தி, காலி, ஒளிரும் கலா

வயிரவி, மண்டலி, மாலினி, சூலி, வராகி - என்றே

செயிர் ஆவி நான்மறை சேர் திருன்னாமங்கள் செப்புவரே!"

Bhairavi, Panchami, Pasangusa,Panchabani

Kali, Mandali, Malini, Sooli, Varahi,

Chandi who takes the life of bad ones,And greatly glittering Vairavi,

All these names the four Vedas,Tell thine devotees to chant.

Lalitha Sahasranamam - 146

Nishprapancha – She who is beyond this world

Om sarve ve deva devi upatasthuh kasi twam mahadeviti.
Sabraveeta -aham braham swaroopini.

Mattah prakriti purushatmakam jagat.

Shoonyam cha ashoonyam cha.

Aham ananda-anando.

Aham vigyana-vigyane.

Aham brahma - brahmani veditavye.

Aham Panchbhutani apanchbhutani.

Aham akhilam jagata. - DEVI ATHARVA SHEERSHAM

Amen, all Gods asked the Goddess "O Mahadevi (Great Goddess) who are you?" She answered thus,
I am of the form of Brahma. The world made of Prakrati and purusha has emanated from me. I am the shunya (nothingness) and beyond the shunya.
I am joy and beyond the joy. I am knowledge and beyond the knowledge. I am the Brahman that everyone should Know and also the illusion. I am the world made of five elements and also beyond the world. I am this entire visible world.

To explain this let me give you an incident from the devi Mahatmyam.

The aboriginal Kolas were the enemies of king Suratha, who sustained a defeat at the hands of a smaller army of Kolas and retreated to his own city and country. Knowing the weakness of the vulnerable king, the ministers robbed him blind and nearly emptied the treasury. The military machine, humiliated by the Kolas, dissipated from high attrition. The king decided to take some time for reflection away from the cauldron of conspiracy, deceit and danger and announced that he was leaving for a long overdue hunt. In the forest, he came across intellectually gifted sage, Medhas living in a hermitage among peace-loving wild animals. Yet thoughts of kingdom, his royal elephant, treasury, evil servants and ministers continued to roil his mind. He was particularly distressed to know of the squandering by the ministers of carefully accumulated wealth.
He saw a visitor to the hermitage paying respects to the Brahmana sage. He appeared equally distressed, burdened and afflicted with grief and depression. He talked to him in a kindly manner and felt a sense of empathy and brotherhood. The visitor poured out his story of woe and no weal as follows. "My name is SamAdhi belonging to a merchant class. My sons and and my wife ejected me out of my my own house. Their greed and spendthrift ways depleted my wealth, without which my value and worth to my family suffered. Here I am not knowing the welfare of my sons and my wife."
The king wondered aloud, " How is it that you bear such love, concern, and affection to the very wife and children who squandered your wealth and threw you out of your own house?"
The merchant replied to the king, "That very thought occurred to me many times. I don't have a steely mind and resolve. I love them though they hurt me. How is it, O king, that I love this worthless family? I am abandoned, feel depressed and dejected. How could I steel my mind against the ingrates?
Both of them together came to Medhas, paid obeisance and showed reverence. After some conversation on unrelated subjects, the king said to the sage, "O Sage, I have some questions for you and earnestly wish that you offer some advice and provide answers. My sorrow is beyond control of rational thinking. I lost my kingdom; I lost my wealth; I still cannot get the kingdom out of mind. I know I am an ignoramus. Take this merchant. His wife and children abandoned him after squandering his wealth and yet he loves them. Both the merchant and I, unhappy at our lot, are in love with people not worthy of our love. How could such a paradox exist? What kind of a delusion are we suffering from? We lost our power of discrimination (the power to separate the Real from the unreal). "
The learned Rishi showed every sign of deep interest in their plight. He said, " Knowledge comes from senses. The senses of animals and human beings are similar in many ways. Eating, sleeping, procreation, fear, fight or flight are some of the common traits. Take the birds. A mother bird knows it is hungry and yet keeps on dropping the grains into the open beaks of the ravenous chicks. It has the knowledge and yet is full of delusion. Human being are no different from birds. Their attachment to and longing for their children and wife are replete with expectations of reciprocity of similar feelings from them. Mahamaya is the cause of such delusion, the world and attachment. Look no further. Mahamaya is Yoganidra of Vishnu (The power of Vishnu is always of female connotation; her other name is Bhagavati.) It is she who deludes this world. (There is a reason why she gave us this delusion. Our soul is covered with impurities. The embodied soul takes birth in this world to attend the school of hard knocks, so that the impurities ripen and fall off resulting in a pristine soul, acceptance by the Mother Goddess, and liberation.) Mahamaya has the power to force even the most sagacious one into a world of delusion. She is creatrix of this world of the mobile and the immobile. She is also the liberator from the world of delusion, by giving boons and Moksa. She is eternal with no beginning, middle or end; She is the Supreme Knowledge; She is the architect of the transmigration of the soul in this world of Samsara; She is Sarveshvareshvari (the Empress of all, Saraveshvari = the Goddess of all, Empress of all)."
The king said to the sage, O Your reverence, Who is Mahamaya? How did she come into existence? What does she do? What are her nature and form? Where did he come from? We want to know all this from you, O the best among the knowers of Brahman.
The Rishi replied to the king and the merchant as follows. "She is the polar opposite of temporality; She is eternal in its true sense; She is the Universe, which She pervades through and through. She takes incarnation in this world on behalf of the Devas. The universe becomes one ocean at the end of a Kalpa (aeon); Vishnu goes into Yoganidra on serpent Sesha; at this inopportune time of suspended animation, two Asuras (the enemies of Suras, gods) crawl out of the cerumen (earwax) of Vishnu's ears. As they emerged from the dark recess of the ears, the first being they saw was god Brahma sitting imperially and yet of sheepishly meek disposition, on the lotus flower balanced on a stalk emerging from Vishnu's navel. Brahma, apparently threatened by these demons, saw Vishnu and Yoganidra residing in Vishnu's eyes. (Vishnu goes into cosmic yogic sleep (Yoganidra = meditation sleep) after the deluge on serpent Adisesha. Yoganidra is a personified goddess (a form of Durga), residing in the eyes of Vishnu. Her arrival into Vishnu marks the onset of Yoganidra and her departure awakens Vishnu to start the cycle of creation, preservation and destruction.) Brahma tried very hard to wake up Vishnu but could not budge Yoganidra. He started praying to Yoganidra to take leave of Vishnu, so that he would be rescued from the two demons by awake Vishnu. The prayerful pleading worked; Yoganidra, the empress of the cosmos, the supporter of the worlds, the preserver and destroyer of the universe, packed up and left;You bear this world, You created this world, You protect this world, You destroy this world. You are Mahavidya (Great Knowledge), Mahamaya (Great Illusion), Mahamedha (Great Intelligence and wisdom), Mahasmriti (Great Memory), MahAdevi (Great goddess), Mahesvari (Great Goddess). Some texts says she is MahAsuri (Great demoness).
You are the origin of everything to which You applied the three qualities of Sattva, Rajas, and Tamas--GunatrayavibhAvinI. You are the KAlarAtri, the dark night of dissolution. You are MahArAtri, the Great Night of Final dissolution. You are MoharAtri, Night of delusion. You are endowed with auspicious qualities (good fortune, all signs of intelligence and knowledge, bashfulness, sustenance, contentment, Shanti (peace and tranquility), forbearance). You are Khadgini (wielder of the sword), ShUlini (Trident Wielder), GhOrA Gadini (Wielder of vlub), Chakrini (wielder of Discus), Shankini (holder of Conch), and wielder of bows and arrows, slings, and mace. You are terrible and yet beautiful and pleasing. You are Paramesvari, Supreme Master and Lord.

There are three stages of transformation described in the three sections of the Devi-Mahatmya. The first one is where Adi-Sakti awakes Maha-Vishnu who was asleep, so that He may destroy or overcome the original demoniacal forces, Madhu and Kaitabha. The second stage is where the same Sakti manifests Herself as Maha-Lakshmi and overcomes Mahishasura and Raktabija. The third one is where Sumbha and Nisumbha are destroyed by Maha-Sarasvati. And the nine days of worship comprehend these three stages adored in three days of worship, each. The final victory is called Vijaya-Dasami, the tenth day, as you know. That is the day of Victory, where you master the forces of Nature completely and your goal is reached. When you step over nine, you enter into Infinity. Numbers are only nine, you do not have ten numbers. All the arithmatic is within nine numbers only. The whole cosmos is within nine. But when you transcend the nine, you have gone to Infinity, which is beyond cosmic relationship. The lower powers of Nature are like dirt. We call them Mala, 'Vishnukarna-Malodbhuto Hantum Brahmanamudyato', says the Devi-Mahatmya. The Madhu and Kaitabha, two Rakshasas (demons) are supposed to have come out of the dirt of the ear of Vishnu. The lowest category of opposition is of the nature of dirt, Mala; and psychologically, from the point of view of the seeking soul, this dirt is in the form of Kama, Krodha and Lobha. 'Kama Esha Krodha Esha Rajo-guna Samudbhavah,' 'Kamah Krodhastatha Lobhah Tasmat Etat Trayam Tyajet'--It is desire and anger born of Rajas; desire, anger and greed, these three therefore should be abandoned,--says the Bhagavadgita. These three are the gates to hell. These three are regarded as dirt, because they cover the consciousness in such a way that it appears to be not there at all. It is like painting a thin glass with coal-tar. You cannot see the glass. It is all pitch-dark like clouds. This has to be rubbed off with great effort. When this Mala or dirt is removed, we get into another trouble. Do not think that when you are tentatively a master of Kama, Krodha and Lobha, you are a real master of yourself. "There are more things in heaven and earth than your philosophy dreams of, O Horatio," said Hamlet. So do not think that your philosophy is exhaustive. There are many more things that philosophy cannot comprehend. Kama, Krodha and Lobha are not the only enemies. There are subtler ones, more formidable than these visible foes. As a matter of fact, the subtle invisible enemies are more difficult to overcome than the visible ones. Sometimes you know, an angry man is better than a smiling person. Smiling person is more dangerous than the angry one, because he can have a knife under his arm-pit. This is what we will face. When we manage somehow to overcome this Madhu and Kaitabha, Kama and Krodha, we get into the clutches of Mahishasura and Raktabija. They represent the Vikhepa Sakti, the tossing of the mind. Every minute the mind changes its forms which multiply in millions. You read in the Devi-Mahatmya, how Mahishasura changed his form. Now he is an elephant, now he is a buffalo, now he is something else. If you hit him in one form, he comes in another form. And this is your inexhaustible opponent. His energies are incapable of being exhausted. However much you may try to oppose the Vikshepa Sakti, it will manifest in some form or other. This is described in the form of the demon Raktabija, whose drops of blood were seeds of hundreds and thousands of demons like himself coming up. When the Devi severed the head of one Rakshasa, the blood fell on the ground profusely and from that blood, millions cropped up. And when She killed them, again another million cropped up. So there was no end for it. If you cut off one or two desires, the desire is not over. The root is still there. The branches are only severed. Unless the root is dug out, there is no use of merely severing the branches of the tree. So what did the Devi do? She asked Kali to spread her tongue throughout the earth, so that there is no ground at all for the Rakshasas to walk over. They had to walk over the tongue of Kali. So huge it was. And now the Goddess started cutting their heads and when the blood fell, it fell not on the ground but on the tongue of Kali. So she sucked everything. Chariots and horses and demons and everybody entered her mouth. She chewed all chariots into powder. So likewise, we have to adopt a technique of sucking the very root of desires and not merely chop off its branches. Otherwise, desires will take various forms like Mahishasura. When we think that Mahishasura has been killed, he comes as a buffalo and when the buffalo is attacked, he again comes as an elephant, and if Devi attacks the elephant, he comes as a bull and attacks Her. So, there is no way of overcoming these desires by merely dealing with them from outside by a frontal attack. Their very essence has to be sucked. Because, a desire is not an outward form or an action, it is a tendency within. You may do nothing, and yet you will have desires. Because, desire is not necessarily an activity. A desireful person need not be very active. He can be sitting quiet, doing nothing, saying nothing, and yet be full of desires. Because, it is a tendency of the mind, an inclination of consciousness, that we call a desire. That can be inside, even if there is outwardly nothing. This is the Vikshepa Sakti,--distraction, tossing and the chameleon-attitude of desire,--which attacks us, when, with Herculean efforts, we try to destroy or gain control over Kama and Krodha, Madhu and Kaitabha. After Madhu and Kaitabha, we get Mahishasura and Raktabija. Thus Mala and Vikshepa are the primary oppositions in our spiritual pursuit.

Ancient masters have told us that while Mala or dirt of the psychological structure can be removed by Karma Yoga, by unselfish and dedicated service, Vikshepa or distraction of the mind can be removed only by worship of God, by Upasana. While Karma removes Mala, Upasana removes Vikshepa. But even now, we are not fully safe. While Mala might have gone and Vikshepa is not there, we may have a third trouble, namely, a complete oblivion of consciousness. We will have no knowledge of anything as to what is happening. Ajnana or Ignorance is a subtler opposing power than its effects in the form of Mala and Vikshepa. Distraction and direct sensual desires are the outer expressions of a subtle ignorance of Truth, Avidya or Ajnana. Why do we desire things? Because, we do not know the nature of Truth. Why does a strong wind blow? Because, the sun is covered over with clouds. The sun is covered by the clouds first, then there is darkness and then a gale, cyclone starts blowing from the north, breaking your umbrellas and uprooting trees. All these happen because the sun does not shine. Even so, when the Atman is covered over by ignorance of its nature, the winds of desire begin to blow, and they come like violent storms. Impetuous is the force of desire. You cannot stand against it, because the whole of Nature gets concentrated in a desire. That is why it is impetuous and uncontrollable. All the powers of Nature get focussed in a desire when it manifests itself, whatever be that desire. So the whole of Nature has to be subdued. You are not to subdue only your individual nature, but the cosmic Nature itself is to be subdued. This is what is depicted in the Epic of the Devi-Mahatmya. It is the subdual, overcoming, transformation of the cosmic Nature in the form of Tamas, Rajas and Sattva. While Mala represents Tamas, Vikshepa represents Rajas.
Now, Sattva is also a Guna, unfortunately. We always praise Sattva and regard it as a very desirable thing. But it is like a transparent glass that is placed between us and the Truth. You can see through it, but you cannot go beyond it. Because, though the glass is transparent, it can obstruct your movement. It is not like a brick-wall, completely preventing your vision, as Tamas does; it is not like a blowing wind which simply tosses you here and there, as Rajas does; it is a plain glass, through which you can have vision of Reality, but you cannot contact Reality nevertheless. How can you contact a thing when there is a glass between you and the thing? Yet you can see it. So they say even Sattva is an obstacle, though it is better than the other two forces, in the sense that through it you can have a vision or an insight into the nature of Reality which transcends even Sattva. There is a glass pane and you can see a mango fruit on the other side of it. You can see it very well, but cannot get it, you cannot grab it. You know the reason. Even Sattva is a subtle medium of obstruction, which acts in a double form; as complacency or satisfaction with what has been achieved, and an ignorance of what is beyond. These two aspects of Sattva are indicated by the two personalities of Sumbha and Nisumbha. They have to be dispelled by the power of higher wisdom, which is Maha-Sarasvati.

So, through the worship of Maha-Kali, Maha-Lakshmi, and Maha-Sarasvati, we worship Mula-Prakriti, Adi-Sakti in her cosmic dance-form of transformation, prosperity and Illumination. In the beginning, what happens to a Sadhaka? There is a necessity of self-transformation. It is all hardship, rubbing and cleaning, washing, sweeping, etc. That is the first stage through the worship of Maha-Kali, who brings about a destruction of all barriers. Then what happens? There is tremendous prosperity. You become a master and a progressive soul commanding all powers, getting everything that you want. This is the second stage. In the first stage, it looked as if you were a poor person, having nothing, very weak. But, when you overcome this weakness, by removing the barrier of Tamas, you become prosperous. Nobody can be as rich as a Yogi, you know. He can command all the powers. By a thought he can invoke all things, and this is Goddess Maha-Lakshmi working. When Maha-Kali has finished her work of destruction of opposition, Maha-Lakshmi comes as prosperity. A great Yogi is also like a royal personality, because of his internal invocations, though unconsciously done, of cosmic powers. When prosperity dawns, it looks as if the whole universe is a heaven. In the first stage, it looked like a hell. Afterwards, in the second stage, it looks like a heaven, when Maha-Lakshmi begins to work. But this also is not sufficient. Knowledge should dawn. It is not heaven that you are asking for. You want the realisation of Truth. Sarasvati will come for help and a flood of light on Truth will be thrown and you will see things as they are. There is no enjoyment, prosperity, richness, wealth or any such thing. It is Truth unconnected with yourself in the beginning, but later on inseparable from yourself. Thus, from opposition to prosperity, from prosperity to enlightenment, and from enlightenment to Self-realisation do we proceed. So, these are the truths esoterically conveyed to us in the Mantras of the Devi-Mahatmya.

Lalitha Sahasranamam - 145

145 Nirvikara – She never undergoes alteration

Devi is the beginning and she is the end who can look at her and say she change,she is the concept of change.Like all of us brahma tried his best to find out more about devi and he ended up in total surrender. Let us see what he has to say in devi bhagavatam about devi.

Brahmâ said :-- “O Devî! I have come to understand on the authority of all the words of the Vedas, that Thou art the only One Cause of this Universal Brahmânda. The more so when Thou hast brought the best Purusa Visnu, endowed with discrimination above all beings, under the control of sleep, then the above remark is self-evident.
O Thou, the Player in the minds of all beings! O Mother! I am extremely ignorant of the knowledge of Thy nature; The Sânkhya philosophers say (that the Purusa (the male aspect of S’akti)is the pure, conscious being and that Thou art the Prakriti, without any consciousness, material inert, Creatrix of the universe; but, O Mother! art Thou really inert like that? Never like that; had it been like that, O Bhavâni! Thou, being beyond the Gunas art displaying like a dramatic performance these various dramatic plays by the conjunction with the three Gunas. It is Thy three qualities, Sattva, Rajas and Tamas that the Munis meditate every day in the morning mid-day, and evening, the three Sandhyâs; but no one is aware of Thy ways of doings. O Devî! Thou art of the nature of the judgment and understanding giving rise to knowledge of all the beings in the Universe; Thou art always the S’ri (wealth and prosperity) giving pleasures to the Devas. O Mother! Thou art reigning in all as Kîrti (fame), mati (intellect), Dhriti (fortitude). Kânti (beauty) S’raddhâ (faith) and Rati (enjoyment). O Mother! Now I am put to great difficulties and therefore I have got eye witness of Thy nature; no need of further reasoning and discussing about it.I have now known that verily, verily Thou art the only Mother of all the worlds O Devî! Now when it is evident that all the worlds, etc., have come from Thee, then the Vedas have also come from Thee; what doubt is there? So the Vedas, too, do not know fully Thy nature; for the effect can never know its cause. So, it is very true that Thou art incomprehensible of the Vedas, O Mother! When I, Hari, Hara and the other Devas and my son Nârada and other Munis have not able to realise Thy nature fully, then who else can be so intelligent in this world that will realise all Thy nature? So Thy glory is beyond the speech of all beings. O Devî! If, in the place of sacrifice, the ritualists, the knowers of the Vedas, do not utter Thy name Svâhâ, then the Devas, participators of the offerings in Yajña, do not get their share, however hundreds of oblations be offered; so Thou art also the giver of sustenance allowances to the Devas. O Bhagavatî! In previous Kalpas, Thou hadst saved me terrified from the fear of the Dânavas. O Devî Varade! now, too, I am terrified at the sight of the terrible forms of Madhu and Kaitabha and take Thy refuge. O Devî! Those that do not know Thy extraordinary powers, those stupid ones meditate Hari, Hara, etc. But, O Mother! By Thy grace, I realise to-day, as eye-witness, that Visnu even is to-day lying unconscious in deep sleep, totally senseless of anything
outside by Thy force. O Bhagavatî! O Devî! Verily those are blessed who worship Thy lotus feet with their whole heart full of devotion and without any hope of getting rewards, abandoning the worship of other Devas and knowing Thee as the Creatrix of the whole world and the giver of all desires. Alas! now the intelligence, beauty, fame, and all good qualities have forsaken Hari and fled away to some unknown quarters. O Bhagavatî! Thou art really adorable in the three worlds for, O Mother! Thou art the S’akti of all this universe and endowed with all prowess and energy; all other things are Thy creation. As a dramatic player, though one, plays in the theatre, assuming many forms, so Thou, too, being one, playest always in this charming theatre of world, created by Thy Gunas, in various forms.In this whole Universe, whoever he may be, all are incapable of any action if he be deprived of his force; what more than this, if S’iva be deprived of Kula Kundalinî S’aktî, He becomes a lifeless corpse; O great ascetic Risis! She is present everywere thus in every thing in this universe from the highest Brahmâ to the lowermost blade of grass, all moving and non-moving things. Verily everything becomes quite inert, if deprived of force; whether in conquering one's enemies, or in going from one place to another or in eating -- one finds oneself quite incapable, if deprived of force. Thus the omnipresent S’aktî, the wise call by the name of Brahmâ. Those who are verily intelligent should always worship Her in various ways and determine thoroughly the reality of Her by every means. In Visnu there is the Sattviki S’aktî; then He can preserve; otherwise He is quite useless; so in Brahmâ there is Rajasi S’aktî and He creates; otherwise He is quite useless; in S’iva, there is Tamasi S’aktî and He destroys; else He is quite useless. Thus, arguing again and again in one's mind, everyone should come to know that the Highest Âdya S’aktî by Her mere will creates and preserves this Universe and She it is who destroys again in time the whole Brahmânda, moving and non-moving; no one is capable to do his respective work be he Brahmâ, Visnu, Mahes'var, Indra, Fire, Sun, Varuna or any other person whatsoever; verily all the Devas perform the respective actions by the use of this Âdya S’aktî. That She alone is present in cause and effect and is doing every action, an be witnessed vividly. The intelligent ones call that S’aktî twofold; one is Sagunâ and the other is Nirgunâ. The people, attached to the senses and the objects, worship the Sagunâ aspect, and those who are not so attached worship the Nirguna aspect. That conscious S’aktî is the Lady of the fourfold aims of life, religion, wealth, desires, and liberation. When She is worshipped according to due rules, She awards all sorts of desires. The worldly persons, charmed by the Mâyâ of this world, do not know Her at all; some persons know a little and charm others; whereas some stupid and dull-deaded Pundits, impelled by Kali, start sects of heretics, Pâsandas for the sustenance of their own bellies. In no other Yugas were found acts as prevalent in this Kali Yuga, based on various different opinions and altogether beyond the pale of the Vedic injunctions. Behold again, if Brahmâ, Visnu and Mahes’a be the supreme Deities, then why do these three Devas meditate on another One beyond speech, beyond mind and practise, for years, hard austerities; and why do they perform Yajñas (sacrifices) for their success in creation, preservation, and destruction? They know, verily, the Highest Supreme Being, Brahmâni Devî S’aktî eternal, constant and therefore they meditate Her always in their minds. Therefore the wise man, knowing this firmly, should serve in every way the Highest S’aktî. This is the settled conclusion of all the Sâstras. I have heard of this great hidden secret from Bhagavân Krisna Dvaipâyan.

S’rî Bhagavân said :-- Salutation to the Devî Prakriti, the Creatrix; I bow down again and again to Thee. Thou art all-auspicious and grantest the desires of Thy devotees; Thou art of the nature of Siddhi (success) and Vriddhi (increase). I bow down again and again to Thee. I bow down to the World Mother, Who is of the nature of Everlasting Existence, Intelligence and Bliss. O Devî! Thou createst, preservest and destroyest this Universe; Thou dost the Pralaya (the great Dissolution) and showest favour to the created beings. Thus Thou art the Authoress of the above five fold things that are done; so, O Bhuvanes’varî, I bow down to Thee! Thou art the great efficient and material cause of the changeful. Thou art the Unchangeable, Immoveable Consciousness; Thou art the half letter (Ardhamâtrâ), Hrillekhâ (the consciousness that ever pervades both inside and outside the Universe); Thou art the Supreme Soul and the individual soul. Salutation again and again to Thee.
O Mother! I now realise fully well that this whole Universe rests on Thee; it rises from Thee and again melts away in Thee. The creation of this Universe shews Thy infinite force. Verily, Thou art become Thyself all these Lokas (regions). During the time of creation Thou createst the two formless elements akâsâ and Vâyu and the three elements with form, fire, water, and earth; then with these Thou createst the whole Universe and shewest this to the Enjoyer Purusa, who is of the nature of consciousness, for His satisfaction. Thou again dost become the material cause of the twentythree (23) Tattvas, Mahat, etc., as enumerated in the Sânkhya system and appearest to us like a mirage.
O Mother! Were it not for Thee, no object would be visible, Thou pervadest the whole Universe. It is for this reason that those persons that are wise declare that even the Highest Purusa can do no work without Thy aid. O Devî! Thou createst and art giving satisfaction to the whole Universe by Thy power; again at the time of Pralaya Thou swallowest forcibly all these that are seen. So, O Devî! Who can fathom Thy powers? O Mother! Thou didst save us from the hands of Madhu and Kaitabha. Then Thou hast brought us to this Mani Dvîpa and shewed us Thy own form, all the extended regions and immense powers and given us exquisite delight and joy. This is the highest place of happiness. O Mother! When I Myself, S'ankara and Brahmâ or any one of us is unable to fathom Thy inconceivable glory, who else can then ascertain? O Bhavânî! Who knows, how many more than the several regions that we saw reflected in thy nails of Thy feet, exist in Thy creation. O One endowed with infinitely great powers! O Devî! we saw another Visnu, another Hara, another Brahmâ, all of great celebrity in the Universe exhibited by Thee; who knows how many other such Brahmâs,etc., exist in Thy other Universes! Thy glory is infinite. O Mother! I bow down again and again to Thy lotus feet and pray to Thee that may Thy this form exist always in my mind. May my mouth always utter Thy name and may my two eyes see always Thy lotus feet. O Revered One! May I remember Thee as my Goddess and may'st Thou constantly look on myself as Thy humble servant. O Mother! What more shall I say than this :-- May this relation as mother and son always exist between Thee and me. O World-Mother! There is nothing in this world that is not known to Thee for Thou art omniscient. So O Bhavânî! What more shall my humble self declare to Thee! Now dost Thou do whatever Thou desirest. O Devî! The rumour goes that Brahmâ is the Creator, Visnu is the Preserver, and Mahes'vara is the Destroyer! Is this true? O Eternal One! It is through Thy Will power, through Thy force, that we create, preserve and destroy. O Daughter of the Himalaya mountain! The earth is supporting this Universe; it is Thy endless might that is holding all this made of five elements. O Grantress of boons! It is through Thy power and lustre that the Sun is lustrous and becomes visible. Though Thou art the attributeless Self, yet by Thy Mâyic power Thou appearest in the form of this Prapancha Universe. When Brahmâ, Mahes'a, and I myself take birth by Thy power and are not eternal, what more can be said of Indra and other Devas than this that they are mere temporary things and created. It is only Thou that art Eternal, Ancient Prakriti and the Mother of this Universe. O Bhavânî! Now I realise from my remaining with Thee, that it is Thou that dost impart, out of mercy, the Brahmâ vidyâ to the ancient Purusa; and thus He can realise His eternal nature. Otherwise He will remain always under delusion that He is the Lord, He is the Purusa without beginning, that He is good and the Universal Soul, and thus suffers under various forms of egoism (Ahamkâra).
Thou art the Vidyâ of the intelligent persons and the S’akti of the be­ings endowed with force; Thou art Kîrtî (fame), Kânti (lustre), Kamalâ (wealth) and the spotless Tusti (peace, happiness). Amongst men, Thou art the dispassion, leading to Mukti (complete freedom from bondage). Thou art the Gâyatri, the mother of the Vedas; and Thou art Svahâ, Svadhâ, etc. Thou art the Bhâgavatî, of the nature of the three Gunas; Thou art the half mâtrâ (half the upper stroke of a letter), the fourth state, transcending the Gunas. It is Thou that givest always the S’âstras for the preservation of the Devas and the Brâhmanas. It is Thou that hast expanded and manifested this whole phenomenon of the visible Universe for the liberation of the embodied souls (Jîvas), the parts of the pure holy Brâhman, the Full, the Beginningless, the Deathless, forming the waves of the lnfinite expanse of ocean. When the Jîva comes to know internally and becomes thoroughly conscious that all this is Thy work, Thou createst and destroyest, that all this is Thy Mâyic pastime, false, like the parts of an actor in a theatrical play, then and then only he desists for ever from his part in this Theatre of world. O Mother! O Destroyer of the greatest difficulties! I always take refuge unto Thee. Thou dost save me from this ocean of Samsâra, full of Moha (delusion). Let Thou be my Saviour when my end will come, from these infinitely troublesome and unreal pains arising from love and hatred. Obeisance to Thee! O Devî! O Mahâ vidyâ! I fall prostrate at Thy feet. O Thou, the Giver of all desires! O Auspicious One! Dost Thou give the knowledge that is All-Light to Me.

Such is her glory what more can be said about her when we have heard what is required from bhagavan himself.

தனம் தரும், கல்வி தரும், ஒருன்னாலும் தளர்வு அறியாமணம் தரும்,

தெய்வ வடிவும் தரும், நெஞ்சில் வஞ்சம் இல்லைனம் தரும்,

நல்லன எல்லாம் தரும், அன்பர் என்பவர்க்கே--

கணம் தரும் பூங் குழலாள், அபிராமி, கடைக்கண்களே!

Riches great, they will get,Knowledge fine they will get,A mind that never tires, they will get,Godly beauty they will get,friends who do not deceive they will get,And all this and more they will get,From the incense filled flower haired Abhirami’s,Slanting sight from her beautiful eyes.

Lalitha Sahasranamam - 144

144 Nithya muktha – She who is forever free of the ties of the world

Liberation (Mukthi) can simply be defined as freedom from the material consciousness, resulting in dissolving of the instinctive mind or false ego — death from the bondage, Maya or repeated pain and suffering in a physical body. That is to say, to attain a blessed state of the Jeevanmukta is to overcome mental delusion and recover one's Divine Identity as Pure Consciousness. Hence to attain perfect liberation while living, Realization of the Self needs to be brought through into every aspect of life and every atom of the body.
An ordinary mortal or a conditioned soul is continuously stirred up by Maya (illusion, ignorance, false ego, mistaken identity, delusion, etc.) while witnessing his day-to-day life. But a Jeevanmukta observes the play of the life through the prism of the Pure Consciousness — without any desires, emotional attachment, restlessness, prejudices and agitations of the mind. The teachings of the world scriptures are intended to awaken this Pure Consciousness within. This Unconditioned Consciousness is our true nature, which can be awakened by fully roasting the seed of ignorance in the fire of Self-knowledge (Aatam-Gian).

The scriptures mention four kinds of Mukti. They are:Saalokya Mukti: When a devotee worships a particular god, he will ultimatelyobtain a place in the heavenly abode of that particular god. This is called as‘Saalokya Mukti’. The method of worship followed here is called as ‘Charya’. Itis a method in which the seeker considers himself a slave and the god as theSupreme Lord.Saaroopya Mukti : A devotee practising even more intense devotion will not onlyobtain a place in the heavenly abode, but will also acquire the qualities of thegod he worships. The method of worship followed here is called as ‘Kriya’. Kriyahere means performing Pooja, Homa and other rituals.Saameepya Mukti: If the worship is even more intense, the seeker will not onlyacquire the qualities of the god he worships, but will also gain a godly formand a place very near to God. This method is called ‘Yoga’. Here Yoga means theeight steps of Ashtanga Yoga.Saayujya Mukti : When the worshiper transcends the Saguna form and reaches theNirguna form, the seeker will realise that Jeevatma and Paramatma are one andthe same. This is called Saayujya Mukti. The instrument to obtain this is‘Jnana’. Jnana means realising the Atma Tattva with the help of Nitya AnityaVastu Viveka.The first three are not important. Although they are referred to as Mukti, thereal meaning of Mukti is not reflected by them because those three kinds ofMukti are not permanent. Also, in each of the three, the Jeevi will be havingsome sort of form. After the merit is exhausted, he will lose the celestial bodyand will again take birth as a mortal.The fourth type of Mukti is different. In this, the Jeevi will not have a bodyand will not have another birth either. Only this should be considered as realMukti.

Now that we have understood what is mukthi and the different forms of mukthi, let us take this thought forward and understand what devi tells us and the things we have to do to attain this everlasting peace and happiness.To attain mukthi one has to understand the meaning of the seed mantra. Devi says"The letter "Ha" means gross body and the letter "Ra" means subtle body and the letter "Î" means the causal body; (dot over the semicircle) is the fourth "Turîya" state of Mine. Thus meditating on the separate dillerentiated states, the intelligent man should meditate on the aforesaid three Vîjas in the Cosmic body also and he should then try to establish the identity between the two. Before enteriing into Samâdhi, after very carefully thinking the above, one should close cne's eyes and meditate on Me, the Supreme Diety of the Universe, the Luminous and Self-Ellulgent Brahmâ."Putting a stop to all worldly desires, free from jealousy and other evils, he should (by constant practise of Prânâyâma) make equal according to the rules of Prânâyâma, the Prâna (the inhaled breath) and Apâna (the exhaled breath) Vâyûs and with an unfeigned devotion get the gross body (Vais'vânara) indicated by the letter "Ha" dissolved in the subtle body Taijasa. The Taijasa body, the letter "Ra" is in a cave where there is no noise (in the Susumnâ cave). After that He should dissolve the Taijasa, "Ra" into the Causal body "Î". He should then dissolve the Causal body, the Prâjña "Î" into the Turîya state Hrîm. Then he should go into a region where there is no speech or the thing spoken, which is absolutely free from dualities, that Akhanda Sachchidânanda and meditate on that Highest Self in the midst of the Fiery Flame of Consciousness.". when one follows these steps one can see devi within them and if she is in the vastless space then how can she ever be tied down. She is maya,she is nirguna,she is nirmala.Devi again points out that moksha can be attained by three ways: They are Karma Yoga, Jñâna Yoga and Bhakti Yoga.

Let us look into these kinds, to understand why it is connected to mukthi and why devi wants us to follow these.

Karma Yoga is consecration of all actions and their fruits unto the Lord. Karma Yoga is performance of actions dwelling in union with the Divine, removing attachment and remaining balanced ever in success and failure.
Karma Yoga is selfless service unto humanity. Karma Yoga is the Yoga of action which purifies the heart and prepares the Antahkarana (the heart and the mind) for the reception of Divine Light or attainment if Knowledge of the Self. The important point is that you will have to serve humanity without any attachment or egoism.
Action of some kind or the other is unavoidable. You cannot keep quiet without doing anything. What binds you to phenomenal existence or Samsara is not the action but the idea of doership and enjoyership. Karma binds when it is done with a selfish motive, with the expectation of fruits. But when action is done without the expectation of fruits, it is liberating. If you act as an instrument in the hands of the Lord, as a participant in the cosmic activity of Nature, without expectation of fruits, that Karma will not bind you. Karma, then becomes Karma Yoga. Work unselfishly. Feel that you are only an instrument and that the Lord is working through you. Surrender the actions and their fruits to the Lord. You will be freed from the bonds of Karma and enjoy peace.
The practice of Karma Yoga prepares the aspirant for the reception of knowledge of the Self. It makes him a proper Adhikari (aspirant) for the study of Vedanta. Ignorant people jump at once to Jnana Yoga, without first having a preliminary training in Karma Yoga. That is the reason why they fail miserably to realize the Truth. Various impurities lurk in the fourfold mind (Antahkarana). The mind is filled with likes and dislikes, jealousy, etc. They only talk of Brahman. They indulge in all sorts of useless controversies, vain debates and dry, endless discussions. Their philosophy is only on their lips. In other words, they are lip-Vedantins. What is really wanted is practical Vedanta through ceaseless, selfless service. Selfless service is the only way to remove the impurities lurking in the mind.
Two things are indispensably requisite in the practice of Karma Yoga. The Karma Yogi should have non-attachment to the fruits of actions. He will have to dedicate his actions at the altar of God with the feeling of Ishvararpana. Non-attachment brings freedom from sorrow and fear. Non-attachment makes a man absolutely bold and fearless. When he dedicates his actions at the Lotus Feet of the Lord, he develops devotion to God and approaches Him nearer and nearer. He gradually feels that God works directly through his Indriyas or instruments. He feels no strain or burden in discharge of his works now. He is quite at ease. The heavy load which he felt previously on account of false notion has vanished out of sight now. The practice of Karma Yoga does not demand that you should possess enormous wealth. You can serve with your mind and body. If you find a poor sick man lying on the road side, give him some water or milk to drink. Cheer him up with sweet, encouraging words. Put him in a carriage and take him to the nearest hospital. If you have no money to pay for the carriage, carry the patient on your back and see that he is admitted into the hospital. If you do service like this, your heart will be purified. God is more pleased with such sort of service for the poor helpless people than with the service done by rich people with pomp and vanity.
If any one is suffering from acute pain in any part of the body, at once shampoo the affected part very quickly. Feel, when you massage, that you are shampooing the body of the Lord (Virat). Repeat your Ishta Mantra or any name of the Lord while shampooing. Pray also from the bottom of your heart: "O Lord! Remove the pain of this man. Let him rest in peace. Let him possess good health." Feel, when you massage, that the energy from the cosmic source, Hiranyagarbha, is flowing continuously through your hands. The more you give, the more yu will get. You will be in tune with the cosmic energy or the Infinite. This is the divine law. Karma Yogi should be absolutely free from lust, greed, anger and egoism. Even if there are traces of these Doshas, he should try to remove them. He should not expect any kind of fruits for his actions herein and hereafter. He should not have any desire for name and fame, approbation, thirst for applause, admiration and gratitude. He must have a spotless character. He should try to possess this gradually. He should be humble and free from hatred, jealousy, harshness, etc. He should always speak sweet words. How can a proud and jealous man, who expects respect and honour from others, serve others ? He should be absolutely fearless. A timid man is absolutely unfit for Karma Yoga. A Karma Yogi should have large heart. He should be free from crookedness, meanness, miserliness and selfishness. He should be absolutely free from greed, anger and egoism.
A Karma Yogi should have an amiable, loving social nature. He should be able to move and mix with everybody without distinction of caste, creed or colour. He should have perfect adaptability, tolerance, sympathy, cosmic love and mercy. He should be able to adjust with the habits and ways of others. He should have an all-embracing and an all-inclusive heart. He should always have a cool and balanced mind. He should have presence of mind also. He should have equal vision. He should rejoice in the welfare of others. A man who is easily irritable and who can easily be offended for trifling things is absolutely unfit for the path of Karma Yoga. He should have all the organs under perfect control. He should lead a very simple life. He should bear insult, disrespect, dishonour, censure, infamy, disgrace, harsh words, heat, cold and the pain of diseases. He should have absolute faith in himself, in God, in scriptures and in the words of hid Guru. If he leads a life of luxury, if he wants everything for himself, how can he share his possessions with others ? He should burn his selfishness to the very root. Let me remind you the words of the Gita: "Restraining and subduing the senses, regarding everything equally, rejoicing in the welfare of all, these alone come to Me." Such a man becomes a good Karma Yogi and reaches the goal quickly.

now coming to jyana yoga:

As recounted many times in vedantic scriptures such as the Upanishads and the Yoga Vasishta, when the student is ready, liberation, or moksha, can come very quickly. Here is the three-step process that leads to self knowledge:
1. The guru explains to the students the teachings of vedanta and what is Brahman. He often uses stories and analogies to make his point. The students listen attentively and this step is called sravanam, which literally means listening.
2. The student reflects upon what he or she has heard, cogitates, and tries to really comprehend the subtle truths that have been taught to him or her. This is called mananam, which means reflecting or contemplating.
3. The student meditates on the Brahman of the upanishads and this leads to the intuitive, direct experience of Truth. This is called nididhyasana, or meditating.

Follow the different forms of bhakthi which I have explained indetail in my other posts which i had quoted from Srimad-Bhagavata and the Vishnu Purana like:

Sravana (hearing of God's Lilas and stories),
Kirtana (singing of His glories),
Smarana (remembrance of His name and presence),

Padasevana (service of His feet),
Archana (worship of God),
Vandana (prostration to Lord),
Dasya (cultivating the Bhava of a servant with God),
Sakhya (cultivation of the friend-Bhava) and
Atmanivedana (complete surrender of the self).

All these margas lead to the Supreme so by moving towards her one realises like her they also tend to remain in bliss forever.

lalitha sahasranamam - 143

lalitha sahasranamam - 143

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Lalitha Sahasranamam - 143

143 Niruppallava – She who is never destroyed

When I was contemplating on this statement,I was smiling to myself thinking how foolish I have been to even think of such a statement , after reading the experiences of Shiva ,Vishnu and Brahma in Devi Bhagavatam.It is my pleasure to narrate it as narrated by Brahma to Narada.

Brahmâ said :-- Thus speaking, Bhagavân Janârdana Visnu spoke to me again :-- “Come, let us bow down to Her again and again and let us go to Her. We shall reach at Her feet fearlessly and we will chant hymns to Her; Mahâ Mâyâ will be pleased with us and will grant us boons. If the guards at the entrance prevent us from going, we would stand at the gateway and we will chant hymns to the Devî with one mind.”
Brahmâ said :-- When Hari addressed us in the above way, we two became choked by intense feelings of joy; our voice became tremulous and we waited there for some time; our hearts were elated with joy to go to Her. We then accepted Hari's word said “Om” and got down from our car and went with hastened steps and with fear to the gate. Seeing us standing at the gateway, the Devî Bhagâvatî smiled and within an instant transformed us three into females. We looked beautiful and youthful women, adorned with nice ornaments; thus we greatly wondered and went to Her. Seeing us standing at Her feet in feminine forms, the beautiful Devî Bhagâvatî, looked on us with eyes of affection. We then bowed to the great Devî, looked at one another and stood before Her in that feminine dress. We three, then, began to see the pedestal of the great Devî, shining with the lustre of ten million Suns and decorated with various gems and jewels. We next discerned that thousands and thousands of attendants are waiting on Her. Some of them are wearing red dress; some blue dress, some yellow dress; thus the Deva girls, variously dressed were serving Her and standing by Her side. They were dancing, singing on and playing with musical instruments and were gladly chanting hymns in praise of the Devî. O Nârada!We saw there another wonderful thing. Listen. We saw the whole universe, moving and non-moving within the nails of the lotus feet of the Devî. We saw there myself, Visnu, Rudra, Vâyu, Agni, Yama, Moon, Sun, Varuna, Tvastâ, Indra, Kuvera and other Devas, Apsarâs, Gandarbhas, rivers, oceans, mountains, Visvâvasus Chitraketu, Sveta, Chitrângada, Nârada, Tumburu, Hâ Hâ Hû Hû and other Gandarbhas, the twin As'vins, the eight Vasus, Sâdhyas, Siddhas, the Pitris, Ananta and other Nâgas, Kinnaras, Uragas, Râksasas, the abode of Vaikuntha, the abode of Brahmâ, Kailas'a mountain, the best of all mountains; all were existing there. Within that nail of the toe were, reflected all the things of the Universe. The lotus whence I was born, the four faced Brahmâ like myself on that lotus, Bhagavân Jagannâth lying on that bed of Ananta, the two Demons Madhu Kaitabha, all I saw there.Seeing all these wonderful things within the nails of Her lotus feet, I became greatly surprised and thought timidly :-- “What are all these!” My companions Visnu and S'ankara were struck with wonder. We three, then, made out that She was our Mother of the universe.
Thus full one hundred years passed away in seeing the various glories of the Devî in the auspicious nectar-like Mani Dvîpa; as long we were there, Her attendants, the Deva girls adorned with various ornaments gladly considered us as Sakhîs. We, too, were greatly fascinated by their enchanting gestures and postures. For that reason, we saw always their beautiful movements with great gladness. Once, on an occasion, Bhagavân Visnu, while He was in that feminine form, chanted hymns in praise of the great Devî S’rî Bhuvanes`varî.S’rî Bhagavân said :-- Salutation to the Devî Prakriti, the Creatrix; I bow down again and again to Thee. Thou art all-auspicious and grantest the desires of Thy devotees; Thou art of the nature of Siddhi (success) and Vriddhi (increase). I bow down again and again to Thee. I bow down to the World Mother, Who is of the nature of Everlasting Existence, Intelligence and Bliss. O Devî! Thou createst, preservest and destroyest this Universe; Thou dost the Pralaya (the great Dissolution) and showest favour to the created beings. Thus Thou art the Authoress of the above five fold things that are done; so, O Bhuvanes’varî, I bow down to Thee! Thou art the great efficient and material cause of the changeful. Thou art the Unchangeable, Immoveable Consciousness; Thou art the half letter (Ardhamâtrâ), Hrillekhâ (the consciousness that ever pervades both inside and outside the Universe); Thou art the Supreme Soul and the individual soul. Salutation again and again to Thee.

O Mother! I now realise fully well that this whole Universe rests on Thee; it rises from Thee and again melts away in Thee. The creation of this Universe shews Thy infinite force. Verily, Thou art become Thyself all these Lokas (regions). During the time of creation Thou createst the two formless elements akâsâ and Vâyu and the three elements with form, fire, water, and earth; then with these Thou createst the whole Universe and shewest this to the Enjoyer Purusa, who is of the nature of consciousness, for His satisfaction. Thou again dost become the material cause of the twentythree (23) Tattvas, Mahat, etc., as enumerated in the Sânkhya system and appearest to us like a mirage.O Mother! Were it not for Thee, no object would be visible, Thou pervadest the whole Universe. It is for this reason that those persons that are wise declare that even the Highest Purusa can do no work without Thy aid.O Devî! Thou createst and art giving satisfaction to the whole Universe by Thy power; again at the time of Pralaya Thou swallowest forcibly all these that are seen. So, O Devî! Who can fathom Thy powers? O Mother! Thou didst save us from the hands of Madhu and Kaitabha. Then Thou hast brought us to this Mani Dvîpa and shewed us Thy own form, all the extended regions and immense powers and given us exquisite delight and joy. This is the highest place of happiness O Mother! When I Myself, S'ankara and Brahmâ or any one of us is unable to fathom Thy inconceivable glory, who else can then ascertain? O Bhavânî! Who knows, how many more than the several regions that we saw reflected in thy nails of Thy feet, exist in Thy creation. O One endowed with infinitely great powers! O Devî! we saw another Visnu, another Hara, another Brahmâ, all of great celebrity in the Universe exhibited by Thee; who knows how many other such Brahmâs,etc., exist in Thy other Universes! Thy glory is infinite. O Mother! I bow down again and again to Thy lotus feet and pray to Thee that may Thy this form exist always in my mind. May my mouth always utter Thy name and may my two eyes see always Thy lotus feet.O Revered One! May I remember Thee as my Goddess and may'st Thou constantly look on myself as Thy humble servant. O Mother! What more shall I say than this :-- May this relation as mother and son always exist between Thee and me. O World-Mother! There is nothing in this world that is not known to Thee for Thou art omniscient. So O Bhavânî! What more shall my humble self declare to Thee! Now dost Thou do whatever Thou desirest. O Devî! The rumour goes that Brahmâ is the Creator, Visnu is the Preserver, and Mahes'vara is the Destroyer! Is this true? O Eternal One! It is through Thy Will power, through Thy force, that we create, preserve and destroy. O Daughter of the Himalaya mountain! The earth is supporting this Universe; it is Thy endless might that is holding all this made of five elements. O Grantress of boons! It is through Thy power and lustre that the Sun is lustrous and becomes visible. Though Thou art the attributeless Self, yet by Thy Mâyic power Thou appearest in the form of this Prapancha Universe. When Brahmâ, Mahes'a, and I myself take birth by Thy power and are not eternal, what more can be said of Indra and other Devas than this that they are mere temporary things and created. It is only Thou that art Eternal, Ancient Prakriti and the Mother of this Universe. O Bhavânî! Now I realise from my remaining with Thee, that it is Thou that dost impart, out of mercy, the Brahmâ vidyâ to the ancient Purusa; and thus He can realise His eternal nature. Otherwise He will remain always under delusion that He is the Lord, He is the Purusa without beginning, that He is good and the Universal Soul, and thus suffers under various forms of egoism (Ahamkâra).

Thou art the Vidyâ of the intelligent persons and the S’akti of the be­ings endowed with force; Thou art Kîrtî (fame), Kânti (lustre), Kamalâ (wealth) and the spotless Tusti (peace, happiness). Amongst men, Thou art the dispassion, leading to Mukti (complete freedom from bondage). Thou art the Gâyatri, the mother of the Vedas; and Thou art Svahâ, Svadhâ, etc. Thou art the Bhâgavatî, of the nature of the three Gunas; Thou art the half mâtrâ (half the upper stroke of a letter), the fourth state, transcending the Gunas. It is Thou that givest always the S’âstras for the preservation of the Devas and the Brâhmanas. It is Thou that hast expanded and manifested this whole phenomenon of the visible Universe for the liberation of the embodied souls (Jîvas), the parts of the pure holy Brâhman, the Full, the Beginningless, the Deathless, forming the waves of the lnfinite expanse of ocean. When the Jîva comes to know internally and becomes thoroughly conscious that all this is Thy work, Thou createst and destroyest, that all this is Thy Mâyic pastime, false, like the parts of an actor in a theatrical play, then and then only he desists for ever from his part in this Theatre of world. O Mother! O Destroyer of the greatest difficulties! I always take refuge unto Thee. Thou dost save me from this ocean of Samsâra, full of Moha (delusion). Let Thou be my Saviour when my end will come, from these infinitely troublesome and unreal pains arising from love and hatred. Obeisance to Thee! O Devî! O Mahâ vidyâ! I fall prostrate at Thy feet. O Thou, the Giver of all desires! O Auspicious One! Dost Thou give the knowledge that is All-Light to Me.

Brahmâ said :-- O Nàrada! Thus speaking, Visnu stopped; Sankara, the Destroyer, then stepped in and, bowing down to the Devî said :--
S’iva said :-- O Devî! If Hari be born by Thy power and the lotus-born Brahmâ have come into existence from Thee, why, then, I who of Tamo Guna be not born of Thee! O Auspicious One! Thou art clever in creating all the Lokas! What wonder is there in My being created by Thee.
O Mother! Thou art the earth, water, air, âkâsa and fire. Thou art, again, the organs of senses and the organs of perception; Thou art Buddhi, mind and Ahankâra (egoism).
Those who say that Hari, Hara, and Brahmâ are respectively the Preserver, the Destroyer and the Creator of this whole Universe do know anything. All the three, above mentioned, are created by Thee; then they perform always their respective functions; their sole refuge being Thyself.
O Mother! If the Universe be created of the five elements, earth, air, ether, fire, and water, having the properties of touch, taste, etc., then how these five elements possessing attributes and of the nature of effects, can come into manifestation, without their being born from Thy Chit portion (Intelligence)?
O Auspicious Mother! It is Thou in the shape of Brahmâ, Visnu and S’iva, That art creating this Universe and it is Thou that hast assumed the form of this whole Universe, moving and non-moving. Thus Thou playest, as it wills Thee, under various forms, again and again. Thou dost cease from play (during pralaya) as it likes Thee.
O Mother! When Brahmâ, Visnu and I become desirous to create the world, we execute our duties by taking the dust (earth, etc.) of Thy lotus feet.
O Mother! It it were not Thy mercy, then how Brahmâ could have become endowed with Rajoguna, Visnu with Sattvaguna and I with Tamoguna?
O Mother! If there were no differences observed in Thy mind, then why hast Thou created in this world rich and poor, king and councillors, servants, etc., various classes of beings? Why hast Thou not created all alike happy or all alike miserable?
So Thou wilt have to show Thy mercy towards me. Thy three gunas are capable at all times to create, preserve and destroy the world; then Hari, Hara and Brahmâ, whom Thou hast created as the cause of the three worlds, is simply Thy will.
O Bhavâni! If Thy Gunas had no power in the acts of creation, etc., then how can the fact that while we three Hari, Brahmâ and I were coming in the aeroplane, we saw on our way new worlds created by Thee, become possible? Kindly dost Thou say on this. O World-Mother! It is Thou that desirest to create, preserve, and destroy this world by Thy part Mâyik power. Thou art always enjoying with Purusa, Thy husband. O S’iva! We cannot fathom Thy inscrutable ways.
O auspicious one! How can we understand Thy sport? O Mother! We are transformed into young women before Thee; let us serve Thy lotus feet. If we get our manhood, we will be deprived from serving Thy feet and thus of the greatest happiness. O Mother! O Sire! I do not like to leave Thy lotus feet and get my man-body again and reign in the three worlds. O Beautiful faced one! Now that I have got this youthful feminine form before Thee, there is not a trace of desire within me to get again my masculine form. What use is there in getting manhood, what happiness is there if I do not get sight of Thy lotus-feet!
O Mother! Let this unsullied fame of mine be spread over in the three worlds that I have got, in this young womanly form, the chance of serving Thy lotus feet that has got this effect that the idea of world goes away. Who is there that will leave Thy service and desire to enjoy the foeless kingdom in the world? Oh! even a moment appears a Yuga to him who has not got Thy lotus feet with him! O Mother! Those that leave the worship of Thy lotus feet and become engaged in performing tapasyâ are certainly deprived of the best thing by the Creator, though their minds be pure and holy. Their power from their Tapasyâ may be acquired and they be entitled for Mukti; yet they get dire defeat from not having Thee.
O Unborn One! Austerities, control of passions, enlightenment or performance of sacrifices, as ordained in the Vedas, nothing can save, from this ocean of Samsâra. It is the devotional worship only of Thy lotus feet that can make one attain the Beatitude. O Devî! If Thou be extremely merciful towards me, then initiate me in that wonderful holy mantra of Thine; I will repeat that omnipotent par-excellent nine-lettered mantra of the Chandikâ Devî and be happy.
O Mother! In my former birth I got the nine-lettered mantra but now I have forgotten it O Tarinî! O Saviour! Give me today that mantra and save me from this ocean of world. Brahmâ said :-- When S’iva of wonderful fire and energy, said this, the Devî Ambikâ clearly uttered the nine lettered mantra. Mahâdeva accepted the mantra and became very glad. He fell down at the feet of the Devî, and then and there began to repeat the nine-lettered mantra together with Vîja (seed) that yields desires and liberation and can be easily pronounced. When I saw S'ankara, the Auspicious One to all the Lokas, in that state, I fell down also at the feet of the Devî and spoke to Mahâ Mâyâ :-- O Mother! It is not that the Vedas are unable to ascertain Thy nature; for, in the performances of sacrifices and other minor actions, they do not mention Thy full Nature, the Ordainer of all but mention simply Indra and minor deities and Svâhâ Devî, a portion of Thy essence as the presiding deities of the sacrificial offerings and oblations. So, O Devî! It is Thou that hast been extolled in this Universe as the Universal Consciousness, all knowing and transcending all the Devas and all the Lokas.
Note :-- The nine lettered mantra is “Om Hrîm S'rîm Chandikâyai namah.”
I have created this greatly wondrous Universe; I am the Lord of this Brahmânda. Who is there more powerful than me in these three worlds? When I am Brahmâ, transcending all the Lokas, then I am blessed; there is no doubt in this. By reason of this vanity I am plunged in this widely extended ocean of Samsàra.
That now I have been able to get the dust of Thy lotus feet, has now made me really proud; and truly I am blessed today and by Thy grace this manifestation of pride on my part has become quite justified. Thou destroyest the fear of this Samsâra and givest Mukti. So, O Goddess! pray unto Thee that Thou dost cut asunder this iron chain of my delusion, full of great troubles and make me devoted to Thee. O Auspicious One! I am born from the lotus discovered by Thee; now I am extremely anxious how I can get Mukti. I am Thy obedient servant; I am merged in the delusion of this ocean of world. Save me O S’iva! from this Samsâra. Those who do not know Thy character, think that I am the Creator and Lord of this Universe; those, who do not worship Thee and worship Indra and other Devas and perform sacrifices to attain Heaven are certainly ignorant of Thy glory. O Prime Mâyâ! Thou art the Eternal Mahâ Mâyâ! It is Thou that dost want to play this worldplay, and for that purpose hast created me as Brahmâ. Then I created these four sorts of beings, engendered by heat and moisture (said of insects and worms), those that are oviparous, those that are sprung from germs or shoots, and those that are born from womb, viviparous and exhibit my pride “That I am omniscient” So forgive this sin of mine, this my pride.
So we find that Vishnu himself calls Devi as a Destroyer so we can conclude that when she is the destroyer how can she ever be destroyed.so she is Niruppallava today,tomorrow and always.

Lalitha Sahasranamam - 142

142 Nishkama – She who does not have any desires

Very often we mistake God to be a desiring authority of all our actions and we are often led to think the same,but let me assure you that Devi wants us to do things responsibly and she helps uus find our way through our karma and provides us the salvation that every soul seeks and yearns for.She provides us with several lessons on this path and teaches us the glory of it and she herself does not expect anything from us in return for the lessons she has taught us.So bearing this in mind let us find our way of nishkama.

In the Bhagavad Gita, Lord Krishna exhorts King Arjuna to fight the war of Dharma with their cousins King Duryodhana. He emphasizes upon the fact that it is not a fighting between relatives or Human Beings but it is a fight between Truthfulness and Adharma.
As per Bhagvad Gita shloka VIII-7 King Duryodhana was not following the settled rules of the society there was no other way than to fight him. King Arjuna could not accept this statement of Lord Krishna and retorts that it would be totally unbecoming of him to be the cause of murder of his innocent relatives.

As King Duryodhana was totally not agreeable to what was being said by Lord Krishna ... Lord Krishna again emphasizes upon King Arjuna that it is not he who would be fighting the war but it would just be the garb of his own atman (the self within) that would carry out its duties in the times of war. As a King one has to fight the war to save the kingdom ... the interest of his subjects came first and then come relatives and friends. As long as we continue to think of our physical self as the real self ... we are far away from truth.
As stated in Bhagvad Gita shloka VIII-7 Lord Krishna also emphasizes that having developed full Faith in existence of god ... one must leave matters in the hands of the Almighty God ... this does not mean that we do not complete our daily chores but we must continue doing everything as the fruits of our Karma shall be a property of our atman the soul within.
Once we are devoid of I of senses and the mind ... then only we shall be able to perform Nishkama Karma ... that means performing Karma with an unattached attitude. Once there is no binding with the Karma we are performing ... there is nothing left but for God to accept our prayers.
The war of Dharma (the requisite of the day) can only be performed by Nishkama Karma. Having taken control of senses and subsequently the mind ... can we hope for attaining the stage of Nirvikalpa Samadhi! This is very essential on the path of spirituality as nothing worthy can be accomplished without performing Nishkama Karma.
Lord Krishna knew the moment this concept of Nishkama Karma and the war of Dharma is clear to King Arjuna ... there shall remain no element of doubt in performing the war. Lord Krishna again and again pokes King Arjuna for declaring the war she in the name of God Almighty of the cosmos.
As stated in Bhagvad Gita shloka VIII-7 Lord Krishna also exhorts that every Human Being must submit one day or the other to God Almighty ... by doing this no ill can ever befall the kingdom. It was a must to succeed in Life and also the war field. In the name of Dharma Lord Krishna calls upon King Arjuna to start the war of Dharma. By doing this is he emphasized that peace will prevail all over the kingdom and all uncertainties would come to an end.

You constantly keep on asking for material things in your life. This is not a sin, though you must never be attached to the end result of your demands. You must never be attached to action itself. Detachment means non-ego involvement, freedom from the bonds of desire. Actions must be performed in a state of perfect detachment and consecrating their fruit to the Almighty. This means that you must abandon yourself to the Will of God. However you should never be conformist, always try to do your best in order to attain success in everything you do, want or need in life, but at all times try to accept your destiny as part of God’s Will. This is the only way to be near God’s Light at all times. Keep in mind that actions must always be of a positive nature in order to experiment a true state of complete communion with the Supreme. Sometimes you create a dark destiny by acting wrongfully. This is not precisely God’s Will. For example, if you drive carelessly, at a very high speed, then you might have an accident. In this case you reap what you sow.
In the field of action desire takes many forms, but one of the most powerful of all is the vital self’s craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will, or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material -wealth, power, position, honor, victory, good fortune or any other fulfillment of vital or physical desire. But all alike, are lures by which egoism holds us. Remember that this kind of action severely interferes with our spiritual growth. Therefore, the first rule of action laid down by the Bhagavad Gita -Hindu sacred text- is to do the work that should be done without any desire for the fruit, nishkama karma. It is very difficult for the ordinary human being to decide on something and then to do it purely for its own sake. Yet it is precisely this attitude that is required for attaining spiritual liberation.
Nishkama karma doesn’t mean to be indifferent towards the action that you perform. On the contrary, it requires maximum attention and total responsibility. It is said man has the Dharma -duty to act, but the results of his actions are in God’s hands. We must remember never to be attached to the end results of our actions, because this might severely interfere with our spiritual growth.
According to the Vedas, sacred literature of Hinduism, only by performing akarmaka, actions for their own sake, can the individual attain spiritual liberation from the samsara -cycle of birth and death.
Each individual must radiate love and be ready for thyaga -sacrifice. Only such an individual will be able to evolve at a tremendous speed. A seeker of Truth must become a thyagi, person ready to sacrifice for others. Through sacrifice and the grace of God or the grace or a spiritually realized Guru, the seeker can attain wisdom.
In chapters 2 and 3 of the Bhagavad Gita we can find a complete explanation on nishkama karma:
Chapter 2:
47 I shall now describe nishkama karma yoga, the path of selfless action. You have a right to perform your natural prescribed duties, but you are not entitled to any fruits of that action. You should neither act with desire to enjoy the fruits of your work, nor, as a result, should you be attached to neglecting your duties.
48 Oh Dhananjaya, after giving up desire for the fruits of action, situate yourself on the path of devotion -bhakti yoga. Equally disposed to success and failure, carry out the duties prescribed according to your nature. To remain equipoised in either success or failure of the outcome of action, is certainly known as yoga.
49 Oh Dhananjaya, fruitive action is extremely abominable in comparison to Buddha yoga, or equilibrium in selfless action. Those who crave the fruits of their actions are misers -they are impoverished, being full of desires. Therefore, take shelter of the intelligence of which selfless action is the aim and objective.
50 A person who is not motivated by desire to enjoy the fruits of his actions, rids himself of both good and bad deeds within this very life. Engage, therefore, in the path of selfless action, since such Buddhi yoga, or equilibrium in selfless action, is certainly the art of action.
51 Wise men of steady intelligence liberate themselves from the bondage of birth, by renouncing the fruits born of action. Thus, they enter into that state of divine tranquillity which is attainable only by the devotees.
Chapter 3:
9 Selfless duty performed as an offering to the Supreme Lord is called yajna, or sacrifice. Oh Arjuna, all action performed for any other purpose is the cause of bondage in this World of repeated birth and death. Therefore, remaining unattached to the fruits of action, perform all your duties in the spirit of such sacrifice. Such action is the means of entering the path of devotion, and with the awakening of true perception of the Lord, it will enable you to attain to pure, unalloyed devotion, free from all material qualities -nirguna bhakti.
According to the Book of Matthew, in the Christian Bible, we can find a description on the correct way to perform actions:
Matthew 6:1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward.
3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
We can reach to the conclusion that all deeds that we do exalting our ego, will be an obstacle in our spiritual evolution. Christ expressed that people were having their reward of internal pleasure. Because of their ego, they were feeling superior to others, but obviously this reward is detrimental to their evolutionary process.
There is one power which has the ability to transform ego, and that is love. We must always be ready to sacrifice our interests for the well being of others acting in a genuinely selfless manner. We must try to comprehend and accept every living soul as it is with its vices and virtues. This is much harder to achieve when a family member is involved, but we must be very strong in mind and have a mighty will power, in order to do things in a proper way. Also we must always accept every event in life, whatever be the nature of it, good or bad. In visions, I have seen that if we do not accept everyone as it is, and also if we do not receive every event in life with humbleness, love and optimism, then this will estrange us from God’s Light and our evolution will be retarded.
A real spiritual man must see all men with an equal love and consideration, be they friends, foes or any kind of people. The seeker must have equal vision, all of them should be equally important to him. He must treat everyone with the same warmth and love. His love should know no distinction between the righteous and the unrighteous, the good and the bad. To him a sinner is but an ego living who has not yet understand the spiritual path. Let us be comprehensive towards our fellow men.
In the Christian Bible, Christ stated:
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy.
44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
46 For if ye love them which love you, what reward have ye? do not even the publicans the same?
47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
According to Buddhism, we should always perform selfless actions giving up desire for its fruits. The cessation of personal, ego consciousness causes the cessation of rebirth, attaining what Buddha called Nirvana -spiritual liberation.
Happily the peaceful live, giving up victory and defeat. (Dhammapada, V 201)
In page 62 of the book, "How to know God: The Yoga Aphorisms of Patanjali," Patanjali Maharshi declares, "What is the simplest way to acquire non-attachment to the desires, objects and ambitions of this world? We must begin by cultivating attachment to the highest object we can conceive of, to God himself... Through this service and this love, non-attachment to other, lesser loves and objectives comes naturally. It is not that we become indifferent to other people or to our own work and duties. But our love for others is included in our love for our ideal; it ceases to be exclusive and possessive."
Ramakrishna Paramahamsa, great Indian sage, said: "A man is able to see God as soon as he gets rid of ego and other limitations. He sees God as soon as he is free from such feelings as "I am a scholar," "I am the son of such and such a person," "I am wealthy," "I am honorable," "I am a very famous physician," "I am one of the best lawyers in the World," and so forth.
There are many types of seekers of truth. Bhakta -person who is seeking spiritual realization through devotion towards God practicing worship and prayer to the Almighty, jnani -wise soul enlightened by darshans (spiritual visions) with the power to see past, present and future- and yogi -person that seeks spiritual realization through physical exercises, meditation and respiration techniques. All are satvic -nature of the soul with a great tendency to spiritual purity and selflessness. But with their satvic nature of purity, a fault can befall them -satvikahanta, the pride of the satvic. Unwittingly one might feel proud of his own virtue and selflessness. In a way this has become a universal phenomenon. A person that is egocentric, or even that is proud of its own virtue and selflessness, hinders its spiritual evolution. Ego is the archenemy on the path of Self-realization. So try to be very careful in performing actions devoid of egotism, or you will be building obstacles in your evolution.

So by being nishkama Devi teaches us to practice nishkama in our daily life so as to reach her and attain salvation.