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.