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.

Lalitha Sahasranamam - 141

141 Santha – She who is peace

when we say she is peace then what is peace and how can it be obtained.As my thoughts moved from her to the literal word peace I realised that I became jittery and felt uncomfortable because I was away from the comfortable zone.So I took solace in devi Bhagavatam where Devi explains this comfortable zone.We who know her resides inside her and the residence is based on the Bhakthi that we have for her.I have explained about Bhakthi and I would like to reinstate the same here to bring home the fact that Bhakthi alone can bring in peace and that peace is Devi herself.Why do we say Bhakthi alone. Let us hear the words from the divine mother on the concept of Bhakthi and how it brings everlasting joy and peace which we often term as moksha.

The Devî said:--" There are three paths, widely known, leading to the final liberation (Moksa). These are Karma Yoga, Jñâna Yoga and Bhakti Yoga. Of these three, Bhakti Yoga is the easiest in all respects; people can do it very well without incurring any suffering to the body, and bringing the mind to a perfect concentration. This Bhakti (devotion) again is of three kinds as the Gunas are three. His Bhakti is Tâmasî who worships Me, to pain others, being filled with vanity and jealousy and anger. That Bhakti is Râjâsic, when one worships Me for one's own welfare and does not intend to do harm to others. He has got some desire or end in view, some fame or to attain some objects of enjoyments and ignorantly, and thinking himself different from Me, worships Me with greatest devotion. Again that Bhakti is Sâttvikî when anybody worships Me to purify his sins, and offers to Me the result of all his Karmas, thinking that Jîva and Îs'vara are separate and knowing that this action of his is authorized in the Vedas and therefore must be observed. This Sâttvikî Bhakti is different from the Supreme Bhakti as the worshippers think Me separate; but it leads to the Supreme Bhakti. The other two Bhaktis do not lead to Parâ Bhakti (the Supreme Bhakti or the Highest unselfish Love.)Now hear attentively about the Parâ Bhakti that I am now describing to you. He who hears always My Glories and recites My Name and whose mind dwells always, like the incessant flow of oil, in Me Who is the receptacle of all auspicious qualities and Gunas. But he has not the least trace of any desire to get the fruits of his Karma; yea he does not want Sâmîpya, Sârsti, Sâyujya, and Sâlokya and other forms of liberations! He becomes filled with devotion for Me alone, worships Me only; knows nothing higher than to serve Me and he does not want final liberation even. He does not like to forsake this idea of Sevya (to he served) and Sevaka (servant who serves). He always meditates on Me with constant vigilance and actuated by a feeling of Supreme Devotion; he does not think himself separate from Me but rather thinks himself "that I am the Bhagavatî." He considers all the Jîvas as Myself and loves Me as he loves himself. He does not make any difference between the Jîvas and myself as he finds the same Chaitanya everywhere and mainfested in all. He does not quarrel with anybody as he has abandoned all ideas about separateness; he bows down, and worships the Chândâlas and all the Jîvas. He who becomes filled with devotion to Me whenever he sees My place, My devotees, and hears the Sâstras, describing My deeds, and whenever he meditates on My Mantras, he becomes filled with the highest love and his hairs stand on their ends out of love to Me and tears of love flow incessantly from both his eyes; he recites My name and My deeds in a voice, choked with feelings of love for Me. [N. B.--The Parâ Prema Bhakti is like the maddening rush of a river to the Ocean; thence in the shape of vapour to the highest; Himâlayân Mountain peaks to be congealed into snow where various plays of bright colours take place.]He worships Me with intense feeling as the Mothee of this Universe and the Cause of all causes. He performs the daily and occasional duties and all My vows and sacrifices without showing any miserly feeling in his expenditure of money. He naturally longs to perform My festivities and to visit places where My Utsabs are held. He sings My name loudly and dances, being intoxicated with My love, and has no idea of egoism and is devoid of his body-idea, thinking that the body is not his. He thinks that whatever is Prârabdha (done in his previoas lives) must come to pass and therefore does not become agitated as to the preservation of his body and soul. This sort of Bhakti is called the Parâ Bhakti or the Highest Devotion. Here the
predominent idea is the idea of the Devî and no other idea takes its place. He gets immediately dissolved in My Nature of Consciousness whose heart is really filled with such Parâ Bhakti or All Love. The sages call the limiting stage of this devotion and dispassion as Jñâna (knowledge). When this Jñâna arises, Bhakti and dispassion get their ends satisfied. Yea! He goes then to the Mani Dvîpa, when his Ahamkâra does not crop up by his Prârabdba Karma, though he did not fail to give up his life in devotion. That man enjoys there all the objects of enjoymerits, though unwilling and at the end of the period, gets the knowledge of My Consciousness. By that he attains the Final Liberation for ever. Withqut this Jñâna, the Final Liberation is impossible.He realises Para Brahma who gets in this body of his the above Jñâna of the Pratyak Âtmâ in his heart; when his Prâna leaves his body, he does not get re-birth. The S'ruti says:--"He, who knows Brahma, becomes Brahma." In the logic of Kantha, Châmîkara, (gold on the neck) the ignorance vanishes. When this ignorance is destroyed by knowledge, he attains all his knowledge the object to be attained, when he recoginises the gold on his neck.This My consciousness is different from the perceived pots, etc., and unperceived Mâyâ. The image of this Paramâtmâ is seen in bodies other than the Âtmâ as the image falls in a mirror; as the image falls in water, so this Paramâtmâ is seen in the Pitrilokas. As the shadow and light are quite distinct, so in My Manidvîpa, the knowledge of oneness without a second arises. That man resides in the Brahma Loka for the period of a Kalpa who leaves his body without attaining Jñâna, though he had his Vaîrâgyam. Then he takes his birth in the family of a pure prosperous family and practising again his Yoya habits, gets My Consciousness.This Jñâna arises after many births it does not come in one birth; so one should try one's best to get this Jñâna. If, attaining this rare human birth, one does not attain this Jñâna, know that a great calamity has befallen to him. For this human birth is very hard to attain; The attaining of the six qualities (which are considered as six wealth), restraint of passions, etc.; the success in Yoga and the acquisition of a pure real Guru, all these are very hard to be attained in this life. O Mountain! The maturity and the activities of the organs of the senses, and the purification of the body according to the Vedic rites are all very difficult to attain. Know this again that to get a desire for final liberation is acquired by the merits acquired in many births. That man's birth is entirely futile, who attaining all the above qualifications does not try his best to attain this Jñâna, So one should try one's best to acquire the Jñâna. Then, at every moment, he gets the fruits of the As'vamedha sacrifice. There is no doubt in this. As ghee (clarified batter) resides potentially in milk, so the Vijñâna Brahma resides in every body. So make the mind the churning rod and always churn with it. Then, by slow degrees, the knowledge of Brahma will be attained.

Let me narrate a passage from devi bhagavatam which when read will bring peace not only to the readers but also peace to this world.

Janamejaya said :-- O Best of Munis! It is those that worshipped the Goddess Bhavânî in their previous births with beautiful Kunda flowers, Champaka flowers and Bel leaves, they have, it is inferred, in their present births become possessed of rich enjoyments. And those devoid of any devotion, that obtained this human body in the land of Bhârata and did not worship the Mother Goddess, they are, in the present births, without grains and riches, diseased, and void of any issues. Wander they always as servants, carrying out orders, and bearing on the burden loads; day and night, they seek for their own selfish ends, yet they cannot get their belly full meals. The blind, deaf and dumb; lame and lepers suffer pain and misery in this earth; seeing them, it should be inferred that they never worshipped the Goddess Bhavânî. And those that are wealthy, prosperous, attended by numerous attendants and are always enjoying, like kings, it is to be inferred that they certainly worshipped the lotus feet of the Mother Goddess in their past lives.
Therefore O Son of Satyavatî! As you are kind-hearted, kindly narrate before me the excellent deeds of the Devî. O best of Munis! Where did the Goddess, Mahâ Laksmî, created out of the energies of all the gods, depart after She had slain the Mahisâsura and had been worshipped and praised by the Devas? O highly Fortunate one! You told me that She vanished from the sight of the Devas; now I like to know where is She staying now, whether in the Heavens or in the Land of Mortals? Did She melt away then and there or did She descend to Vaikuntha or did She go to the mountain Sumeru? O Muni! Narrate all these duly before me.
Vyâsa said :-- O King! I told you before about the beautiful Mani Dvîpa; that island is the place of sport to the Devî and very dear to Her. In that place Brahmâ, Visnu, Mahâdeva were transformed into females; they afterwards became males and were engaged in their respective duties. That place is grand and splendid and is in the centre of the ocean of Nectar; the Devî Ambikâ assumes various forms there as She likes; and She sports there. To that Mani Dvîpa the auspicious Devî departed after She had been praised by the Gods, to that place where sports always the eternal Bhagavatî Bhuvanes’varî, the incarnate of Para Brahmâ. When the Highest Goddess vanished, the Devas installed, on the throne of Mahisâsura, the powerful King S’atrughna, endowed with all auspicious qualities, the Lord of Ajodhyâ and descended from the Solar line. After making him thus the King, Indra and the other Devas went to their respective abodes on their own conveyances. O King! The Devas having gone to their places, the subjects were governed on this earth according to Dharma; and they passed their times in ease and comfort. It used to rain, then, timely and the earth was covered with plenty of grains and wealth; the trees were all filled with fruits and leaves and gave enjoyment to people. The cows with their udders full like earthen pots gave such a profuse quantity of milk that men began to milk them whenever they liked. The rivers’ waters were all clear and cooling; and they flowed full in regular channels; the birds grouped round them. The Brâhmanas, versed in the Vedas, were engaged in performing sacrifices; the Ksattriyas observed their virtues and were engaged in doing charities and in their education; the kings held their rods of justice and were engaged in governing their subjects; though the several kings were busy with various arms and weapons, they all became fond of peace. Thus no wars nor quarrels were seen amongst the subjects; and the mines yielded plenty of wealth to the people. O best of Kings! There were the Brâhmans, Ksattriyas, Vais’yas and S’ûdras who became the devotees of the Goddess. The Brâhmanas and Ksattriyas used, then, to perform so many sacrifices that, at every nook and corner in this globe, the sacrificial altars and the sacrificial posts became visible. The female sex became gentle and of good behaviour, truthful and chaste towards their husbands respectively. Atheism and unrighteous acts vanished entirely from the face of the earth; the people left all dry discussions; they argued only about the S’âstras that did not go in contra-distinction to the Vedas. Nobody liked to quarrel with each other; poverty, and evil inclinations were checked; the people everywhere lived in happiness. Untimely death was not there; so the people had no bereavements with their friends; no distress was seen. Famine, want of rains, and deadly plagues were out of sight. The people had no illness even; and jealousies and quarrels vanished. O King! all men and women began to sport merrily everywhere like the Gods in Heaven. Theft, atheism, deceit, vanity, hypocrisy, lustfulness, stupidity, and the anti-Vedic feelings were not to be seen. O Lord of the Earth! All the men were then extremely devoted to their Dharma and engaged in serving the Brâhmanas. The Brâhmins were also, according to the three-fold plan of the creation, Sâttvik, Râjasik and Tâmasik. The Sâttvik Brâhmins were all versed in the Vedas, clever and truthful; they were kind, they controlled their passions and they did not accept any presents from others. Filled with their ideas of Dharma, they used to perform their Purodâsa and other such sacrifices with Sâttvik rice, etc., but never, never did they immolate any animals. O King! The Sâttvik Brâhmanas gave charities, studied the Vedas and offered sacrifices for themselves. These were their three ordained actions. They were busy in these. O King! The Râjasik Brâhmanas were versed in the Vedas and acted as priests to the Ksattriyas and ate flesh as sanctioned by recognised rules. They were busy with their six duties. They offered sacrifices on their own behalf, assisted others in sacrifices, took gifts, made charities, studied and taught others the Vedas. The Tâmasik Brâhmanas were angry, attached to worldly objects, and jealous. They studied very little of the Vedas and spent most of their time in serving the kings. O King! Mahisâsura was killed, all the Brâhmanas were glad and began to practise Dharma according to the Vedas, observed vows and made charities. The Ksattriyas began to govern the subjects, the Vaisya carried on their trading business and the other tribes went on with their agriculture, preservation of the cows, and lending money on interest. Thus all men became vary glad on the death of Mahisa. Devoid of cares and anxieties, the subjects got much wealth! The cows were endowed with suspicious signs and gave plenty of milk and the rivers flowed full of waters. The trees looked splendid with abundance of fruits; men were without diseases: in short, people had no mental agony and too much or too little of rains were not there; S’alavas, mice, birds, and seditions we not extant. O King! The beings died not prematurely; rather enjoyed incessantly, their full health and possessed lots of riches; especially beings, engaged in the Vedic Dharma, served the lotus feet of Chandikâ and thus spent their lives.

May peace be to all who reads these verses.