Yogamaya Mandir at Old Govindadev Temple, Vrindavan

 

Jagadbandhu Prabhu sent Sri Ramdas Babaji to Vrindavan at a young age (around 17 years of age) through a letter delivered by a disciple. (The following text is taken from Dr. OBL Kapoor’s The Saints of Bengal)

Dear Rāmdās! From Hātharas you must go to Vrindavan alone. A renunciant goes alone wherever he goes. He does not depend upon anyone. He neither insists that others should follow his line or accept his point of view, nor opposes anyone. He always adopts the easiest path of truth. Bhagavān has infinite attributes out of which six are preeminent. Vairāgya is the most important of all. You have the support and strength of vairāgya. Therefore always remain free and fearless. Live on mādhukari. First of all go to the old temple of Govinda Dev. What you have to do next you will come to know at the appropriate time. At the appropriate time you will meet me. — Your Bandhu.”

One day Rāmdās lay down under a Kadamba tree in Kālīyadaha with his head supported by a root of the tree as a pillow and fell asleep, just as a child would fall asleep in the lap of his mother while sucking at her breast. In a dream at the end of the night he saw a goddess whose body was shedding light like a thousand moons, uttering a mantra in his ear.

In the morning he went to the kutir of Vrajabālā and told him all about the dream. Vrajabālā was excited. He embraced Rāmdās and said, “Yogamāyā! Yogamāyā’s mercy! By the mercy of Yogamāyā you have gotten mantra in a dream. Later you will get it from a mahapurush. Jagadbandhu did not give mantra to you. He does not give mantra to anyone. Do the japa of this mantra. You will realize the desired End.” Rāmdās shivered to hear this. A few drops of tears trickled down his eyes.

Rāmdās Bābājī had already received the blessings of all the great mahātmās of his time. He now received the blessings of Yogamāyā. After this what remained? What remained was the fulfillment of the blessings. It was not long before the fulfillment came. One day while going about in different places in Vraja for the darśana of the places connected with the līlā of Śrī Krishna, he reached Radha Kunda.

He was sitting at the bridge over the confluence (sangam) of Radhakund and Shyamakund when he saw two young gopīs standing on the bank of Radhakund and talking with each other. The beauty of their faces, beaming with transcendental light, stole his heart. As he looked at them, the conceit of his being a male was transformed into the conceit of a mañjarī, a sakhī in the service of Rādhā. Suddenly they disappeared. Slowly the sun set and night approached.

When it became dark the same gopīs came laughing. They asked him to accompany them. Like one spellbound and possessed by a transcendental bhāva Rāmdās Bābā followed them in his mañjarī form. After going some distance he saw a beautifully decorated swing hanging from the branch of a banyan tree, on which were seated Radha and Krishna and the same gopīs were pushing the swing back and forth while Rāmdās in mañjarī form was enjoying the transcendental beauty of the twin divinities and singing. Suddenly the whole scene disappeared but his Rādhā-dāsī (mañjarī) bhāva remained, which became permanent.

Chapter 14 and 15 , first Skanda, Devi Bhagavatham : Source and Reference :

• Vyasa’s meditation and Suka’s birth : Devi Bhagavatham : 10th and 14th Adhyaya of the First Skanda
• Vyasa desires a son : Devi Bhagavatham : 4th Adhyaya of the First Skanda
• Devi Bhagavatham : 1-3 Adhyayas of the First Skanda

Suka was a perfect student. He learnt the Vedas and the sastras from his Guru Brhaspati and gave him his guru-dakshina. (fee) at the end of his study. He was a perfect brahmachari. (Brahmacharya, is the first stage of a man’s life where he contemplates the Brahman and is a student serving his guru. During this stage he is also required to be a celibate, in addition to his other duties. Of course in modern India any unmarried man is casually referred to as a brahmachari, even if he spends zero time contemplating the brahman.)

When Suka came home, his father, Krishna Dwaipayana, Veda Vyasa welcomed him lovingly and started anxiously searching for the right sort of a bride for Suka Muni, as any father of the present Kaliyuga would.

He told his son, that a man without sons would be kept out of heaven and implored him to marry an appropriate girl. He told him how hard a penance he had to undertake before getting Suka as his son. He did not want Suka going through all that. “Vyâsa deva said :– “O son! I have got you after I had performed very severe tapasyâ, for one hundred years, and worshipped Bhagavân S’ankara in the sole object of having you. O highly wise one! I will ask some king and will give you sufficient wealth for your family expenses. So that you, having attained this much desired youth, enjoy the householder’s life.””

Much as boys today refuse to get married and lose their freedom, Suka also protested. “S’ûka Deva said :– “O father! Kindly say this to me what pleasure is there in this earth that is not mixed with pain. The happiness, that is mixed with pain, is not called happiness by the wise. O highly fortunate one! when I will marry, I will become certainly submissive to that woman; see then how happiness can be possible to one who is dependent; especially to one, dependent on one’s wife. Rather freedom can be obtained one day when one is tied to an iron or wooden pillar; but never freedom will come to that man who is tied by his wife and children.”

He continued, “When I studied first, the Veda in detail, it struck me that the Vedas dealt with the S’âstra of Karma mârga and it is all full of Himsâ.  Then I took Brihaspati as my Guru to show me the way to true wisdom; but soon I found that he, too, was attacked with the dreadful disease Avidyâ (ignorance) and plunged in the terrible ocean of world, full of Mâyâ… The house is called “Griha” because it catches hold of a man firmly. So what happiness can you expect from the house which is like a prison? O father! I am therefore afraid.”

(While I respect Suka Muni’s views on Vedas, Marriage and on Brishaspati – I do not endorse them).

Vyasa then tried to correct Suka’s way of thinking. He said, ” O Son! The house is never a prison, nor is it the cause of any bondage; the householder whose mind is unattached, can get Moksa, in spite of his being such. Truthful, holy, earning wealth by just means and performing, according to rules the rites and ceremonies, as stated in the Vedas and doing S’râddhas duly, a householder can certainly get Moksa. See a man who is a Brahmachâri, who is an ascetic, who is a Vânaprasthî or follows any other method or vow, all have got to worship the householder after mid-day. The dharmic householder, too; welcomes them all, with sweet words, and gives them food, with great love and respect, and thus does them an amount of good. For this reason the householder’s stage is the most excellent of all; and I have not seen or heard of any other Âs’rama superior to it. For this reason Vas’istha and other Âchâryas resorted to householder’s life, in spite of their being endowed with great wisdom O highly fortunate one! If one performs duly the rites and ceremonies of the Vedas, there is nothing that is impracticable to him. Be it the birth in a good family, or the enjoyment of heavens say, or be it Moksa, whatever desires, it is fructified to success.”

Then Vyasa explained to Suka that after the Grihastha Asrama, he could take up, Vanaprastha and then finally Sannyasa Asramas.

Suka argued in favour of bachelorhood, he said that neither Indra, the king of the devas, nor the Trimurthis themselves were free in marriage. He said that even the wise brahmans perfect in Vedas had to praise the rich for wealth and for food.   ”If there be contentment in the mind, any how the belly can be filled with leaves, roots and fruits; but if there be wife, sons and grandsons and many dependent relatives, then to feed them all, much trouble and anxiety are experienced… So teach me, O Father! the S’âstras on Yoga and eternal truth that will give perfect happiness; no advice in karma kânda (the series of actions) will bring me pleasure. Now advise me how the karmas can be exhausted; how the root of the three sorts of karmas, Sanchita, Prârabdha, and Vartamâna, giving torments of birth, death, etc., the Avidyâ, the great ignorance, can be destroyed?”

Hearing Suka’s answer Vyasa was very disappointed and shed many tears of pain and sorrow. Then Suka wondered at the power of Maya (Devi) who controlled the mind of his father, Vyasa, the expert who had divided the Vedas. He realised that Maya was the most powerful and internally bowed to her, the creator of Brahma and all the Devas. Then he persuaded his father that he had absolutely no interest in the Grhastha and Vanaprastha stages of life and that he would move directly to Sannyasa. He begged his father to show him the way.

Then Vyasa relented, finally moved by his son’s firmness in not entering Samsara, and accepting his son’s rejection of the Agni and Karma Kanda of the Vedas, revealed to him the Devi Bhagavatham, suitable for one, who wishes to avoid samsara (worldly life).

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The world of Carnatic music has seen a lot of musicians with an immense amount of talent over the years. Smt. Nithyasree Mahadevan is an eminent musician who has carved her own niche in the world of Carnatic music.  Her musical genius stands out as a result of her divine voice rich in raga bhava. Her impeccable singing has a ring of clarity to it, thus making her songs a treat to all music lovers.

Smt. Nithyasree Mahadevan comes from a family of musicians; her paternal grandmother late D.K. Pattammal has a lot of laurels to her name and her authority on Muthuswami Dikshitar’s kritis and Papanasam Sivan compositions is unquestionable. Nithyasree Mahadevan has carried on her grandmother’s legacy and has sung a lot of Papanasam Sivan’s compositions.

A lot was expected from Nithyasree as a result of her background and she has more than lived up to her audience expectations. Her clear high pitched voice has enabled her to extend her music to various other genres such as devotional music, patriotic music and even playback singing.

Nityashree has always managed to balance her celebrity status in the film industry and her carnatic career. An extremely popular song ‘Kannodu Kaanbadellam’ in the movie Jeans marked Nithyasree’s entry in to playback singing. After such a great start, it was to be expected that she would get many more offers. She has been extremely successful as a playback singer while retaining her strong hold on Carnatic music and has done justice to both.

She has released over a 100 albums which have been a commercial success because of the perfection she imparts in to her music. The latest album by Nithyasree is the Sri Devi Yagna, a series of 8 volumes of songs composed by Sri Yagnesa Maharishi. It gives a lot of knowledge about the universe and praises the various forms and aspects of Sri Devi. Such wisdom rendered in the divine voice of Nithyasree accounts to a delightful experience for a listener.

Nithyasree Mahadevan has been successful in bringing out not just audience satisfaction but delight. She has performed in a number of concerts and sabhas all over the world and has won the hearts of many across the globe. The number of awards and titles that she has received over the years is a proof enough of her accomplishments in the world of music.

This stotra (hymn which praises) occurs in Brahmanda Purana (Old Epic of the Universe) in the chapter on discussion between Hayagreeva and Agasthya.

Sahasra Nama

Chapter 10, first Skanda, Devi Bhagavatham : Source and Reference :

See Also :

• Vyasa desires a son : Devi Bhagavatham : 4th Adhyaya of the First Skanda
• Devi Bhagavatham : 1-3 Adhyayas of the First Skanda

“On the very beautiful summit of Mount Meru, Vyâsa, the son of Satyavati, firmly determined, practised very severe austerities for the attainment of a son. Having heard from Nârada, he, the great ascetic, repeated the one syllabled mantra of Vâk and worshipped the Highest Mahâmayâ with the object of getting a son. He asked, Let a son be born to me as pure and as spirited and powerful as fire, air, earth, and Âkâs’a. He thought over in his mind that the man possessed of S’akti is worshipped in this world and the man devoid of S’akti is censured here, and thus came to the conclusion that S’akti is therefore worshipped every where; and, therefore,worshipped Bhagavân Mahes’vara coupled with the auspicious Âdyâ S’akti and spent away one hundred years without any food. He began his tapasyâ on that mountain summit which was ornamented with the garden of Karnikâr, where all the Devas play, and where live the Munis highly ascetic, the Âdityas, Vasus, Rudras, Marut, the two As’vîns, and the other mindful Risis, the knowers of Brahmâ and where the Kinnaras always resound the air with their songs of music, etc.; such a place Vyâsa Deva preferred for his tapasyâ.”

“The whole universe was pervaded with the spirit of asceticism of the intelligent Parâsara’s son Vyâsa Deva; and the hairs of his head were clotted and looked tawny, of the colour of flames.”

Seeing his penance, Indra, the husband of Saci got scared. : (By the way, The name Saci itself is a variant of Sakthi.)

This is again one of the surprising and recurring themes in our legends. Why would SataKratu, the Deva of the Vedas be worried by the tapas or penance of rshis or rakshasas? And that too of the penance of Vyasa of all rshis?

• Some researchers like prof P.L. Bhargava think that all negative passages about Indra were later added to the Puranas.
• Some Vedic translators of the Aurobindo School like Prof R.L. Kashyap say that Indra represents our senses which must be crossed before reaching the divine.
• The traditional explanation is that one who performs severe penance can attain any level  from Indra-Padam(state)/ Patha – (path : Vishu) to even Dhruva (Polaris) padam (Patham)
• It may be a poetic way of saying that Vyasa’s penance was of such a high intensity that he could have had Indra -Padam/Patham, if he had wanted it.
• In a a more recent context, whenever Gandhiji undertook a fast for a purpose, the British Rulers were afraid of the consequences.
• (Today, fasts are on for a separate state of Telangana)

“Bhagavân Rudra, seeing Indra thus afraid, fatigued and morose, asked him :– “O Indra, why do you look so fear-stricken to-day? O Lord of the Devas! What is the cause of your grief? Never show your jealousy and anger to the ascetics; for the mindful ascetics always practise severe asceticism with a noble object and worship Me, knowing Me to be possessed of the all powerful S’akti; they never want ill of any body”. When Bhagavân Rudra said this, Indra asked him :– “What is his object?” At this S’ankara said :– “For the attainment of a son, Parasâra’s son is practising so severe austerities; now one-hundred years is being completed; I will go to him, and give him to-day the auspicious boon of a son.” Thus speaking to Indra, Bhagavân Rudra, the Guru of the world, went to Vyâsa Deva and, with merciful eyes, said :– “O sinless Vâsavi’s son! Get up; I grant to you the boon, that you will get a son very fiery, luminous and spirited like the five elements fire, air, earth, water and Âkâs’a, the supreme Jñânî, the store of all auspicious qualities, of great renown, beloved to all, ornamented with all Sattvik qualities, truthful and valorous.”

Thus Siva reassured Indra and granted Vyasa’s desire.

Vyasa went back to his hermitage, tired and happy. As he rubbed together two Arani sticks to start a fire, he wondered how he would ever have a son without a wife. He was an old ascetic, set in his ways and he did not want a wife, however helpful or perfect, who would bind him to the world.  At this instant he saw the beautiful apsarasa Ghrtaci in the sky. (Ghratci is also the mother of Drona). He did not wish to fall for the charms of this devakanya, because he knew from Narada, how much trouble the apsara Uravasi was to Pururava. It would be a terrible distraction from his penance and spiritual goals.

Agnimandha, Arani : Click for source

Chapter 10, first Skanda, Devi Bhagavatham : Source and Reference :

On her part, Ghrtaci had a fear of being cursed by rshis in general, so she turned into a Suka (parrot) and flew away. Overcome by his attraction for Ghrtaci and firmly determined not to get distracted, Vyasa went on kindling the Arani sticks…” when arose from that Aranî the wonderfully beautiful form of S’ûka deva, looking like a second Vyâsa. This boy, born of Aranî fuel, looked there brilliant like the blazing fire of the sacrificial place, whereon oblations of ghee are poured. Seeing that son,Vyâsa Deva was struck with great wonder and thought thus :– “What is this? How is it that my son is born without any woman.” Thinking for a while, he came to the conclusion, that this had certainly come to pass as the result of boon granted to him by S’iva. No sooner the fiery S’ûka Deva, was born of Aranî, he looked brilliant, like fire, by his own tejas (spirit/brilliance). At that time Vyâsa Deva began to look with one steady gaze the blissful form of his son as a second Gârhapatya Fire, brilliant with the Divine fire.  The river Ganges came there from the Himalayas and washed all the inner nerves of the child S’ûka Deva, by her holy waters and showers of flowers were poured on his head.

A lot of divine events happened… “… the celestial drums were sounded and the celestial nymphs began to dance and the lords of the Gandharvas Visvâvasu, Nârada, Tumburu and others began to sing with great joy for the sight of the son. Then were dropped down from the sky the divine rod (Danda), Kamandalu, and the antelope skin. No sooner the extraordinarily brilliant S’ûka Deva was born than he grew up, and Vyâsadeva, who is master of endless learning and how to impart them to others, performed the son’s Upanayana ceremony. No sooner the child was born than all the Vedas with all their secrets and epitomes began to flash in the mind of S’ûka Deva, as it reigned in Vyâsa Deva.  Bhagavân Vyâsa Deva gave the name of the child as S’ûka as during the moment of his birth he saw the form of Ghritâchî in the form of the S’ûka bird..”

S’ûka then accepted Brihaspati as his guru and began devotedly, with his whole head and heart to perform duly the Brahmacharya vow (the life of studentship and celibacy). The Muni S’ûka remained in the house of his Guru and studied the four Vedas with their secrets and epitomes and all the other Dharma S’âstras and gave Daksinâ to the Guru duly according to proper rules, and returned home to his father Krisna Dvaipâyana. Seeing his son S’ûka, Vyâsadeva got up and received him with great love and honour and embraced him and took the smell of his head. The holy Vyâsa asked about his welfare and about his studies and requested him to stay in that auspicious Âs’rama.

Vyâsa then thought of S’ûka’s marriage and he became anxious and began to enquire where a beautiful girl of a Muni can be found.

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yA devI sarva bhUtESu, sarva lOkESu samsthita, namas tasyai, namas tasyai, namas tasyai, namo namah!

Durga Devi

Chapter 4, first Skanda, Devi Bhagavatham : Source and Reference :

The rshis of Naimisaranya, headed by Saunaka wanted to know how Suka was born. Who was his mother? Was he really born of the Arani sticks used to kindle fire? Then Suta answered them as follows.

One day, Vyasa was walking on the banks of the Saraswathi River. There he saw some sparrows feeding their lovely baby bird with a lot of care though they themselves had not eaten yet.

He thought  ”When the birds have so much filial affection towards their child, it is no wonder that men, who want services from their sons, show their affection towards their sons! This pair of sparrows will not perform the happy marriage of their young one and will not see the face of their son’s wife, nor do they expect dharmic or financial or manual services from their son. Nor will the child perform the S’râdh ceremony at Gayâ; nor will the child offer the oblation of a blue bull on the day of offering the sacrifice to its ancestor (the bull is then let loose and held sacred); yet the pair of sparrows have so much affection towards their young one! Oh! in this world to touch the body of the son, especially to nurture the sons, is the highest happiness in life.” This is called Putra Parishvanga Sukham. The joy of hugging one’s own son.

He further thought, “There is no heaven for a sonless man, nor anyone to inherit his wealth and other creations. This will make him restless at the time of his death and lead to  a bad next state. “

Then, he went to the top of the Sumeru Mountain and decided to pray for a son. While he was wondering which luminary would bless him quickly with an excellent son, Narada Devarashi came there, and Vyasa quickly explained his desire and asked his question. Then Narada recounted an incident where Brahma asked the same question of Sriman Narayana.

As soon as he heard the question, Sriman Narayana went into meditation, surprising Brahma.

Brahma said, ” Thou art the Origin of all, the Cause of all causes, the Creator, Preserver and Destroyer and the capable Doer of all actions. O Maharaja! at Thy will, I create this whole universe and Rudra destroys iu due time this world. He is always under Thy command. O Lord! By Thy command the Sun roams in the sky; the wind blows in various auspicious or inauspicious ways and the fire is giving heat and the cloud showers rain. I don’t see in the three Lokas any one superior to Thee. Then whom art Thou meditating while being questioned by your very intelligent son”

Then Sriman Narayana said, “Though the Devas, Dânavas and Manavas and all the Lokas know that You are the Creator, I am the Preserver and Rudra is the Destroyer, yet it is to be known that the saints, versed in the Vedas, have come to this conclusion by inference from the Vedas that the creation, preservation, and destruction are performed by the creative force, preservative force and destructive force. The Rajasik creative force residing in you, the  Sattvik preservative force residing in me, and the Tamasik destructive force residing in Rudra are the all-in-all. When these Saktis become absent, you become inert and incapable to create, I to preserve and Rudra to destroy… O intelligent Suvrata! We all are always under that Force directly or indirectly; hear instances that you can see and infer. At the time of Pralaya, I lie down on the bed of Ananta, subservient to that Force; again I wake up in the time of creation duly under the influence of Time… I am always subservient to that Maha S’akti; (under Her command). O Lotus-born! I always meditate on that S’akti; and I do not know any other than this S’akti”.

Therefore, Narada advised Vyasa that he should calmly meditate on the Devi in his heart.

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Devi : Photo and Phot Editing Credit : Satya Sarada Kandula : All Rights Reserved

“I meditate on the beginning-less Brahmâvidyâ who is Sarvachaitanyarûpâ, of the nature of all-consciousness;  May She stimulate our buddhi to the realisation of That. (Tat)

“May that Highest Primal S’akti who is known as Vidyâ in the Vedas; who is omniscient, who controls the innermost of all and who is skilled in cutting off the knot of the world (Samsara), who cannot be realised by the wicked and the vicious, but who is visible to the Munis in their meditation, may that Bhagavatî Devî give me always the buddhi fit to describe the Purâna!”

“I call to my mind the Mother of all the worlds who creates this universe, whose nature is both real (sat) and and unreal (asat), preserves and destroys by Her Râjasik, Sâttvik and Tâmasik qualities and in the end resolves all these into Herself and plays alone in the period of Dissolution – at this lime, I remember my that Mother of all the worlds.”

What the S’rîmad Bhâgavat is to the Vaisnavas, the Devî Bhâgavatam is to the S’âktas.

At the Vivaswan Kshetra (Naimisaranya), Saunaka and others requested Suta to tell them the Puranas.

The Sastras are vast and filled with Jalpas, Vadas and Arthvadas (kinds of debates.) And, amongst these S’âstras again, the Vedânta is the Sâttvik, the Mimâmsas are the Râjasik and the Nyâya S’âstras with Hetuvâdas, are the Tâmasik; so the S’âstras are varied. Similarly, the Purânas are of three kinds :– (1) S’attvik, (2) Râjasik and (3) Tâmasik. So Saunaka and others wished to hear the Bhagavatham of 18000 verses which gives Dharma, Kama and Moksha.

The Devi Purâna, the best of the Âgamas, approved of by all the Vedas and the secret of all the S’âstras was then narrated by Suta.

Skandhas and Adhyayas of the Devi Puranam :

“The Purâna S’rimad Bhâgavat (Devî Bhâgavat) is excellent and holy; eighteen thousand pure S’lokas are contained in it. Bhagavân Krisna Dvaipâyan has divided this Purâna into twelve auspicious Skandhas (Books) and three hundred and eighteen chapters. Twenty chapters compose the first Skandha; twelve chapters in the second Skandha; thirty chapters in the the third Skandha; twenty-five chapters in the fourth Skandha, thirty-five, in the fifth; thirty-one, in the sixth; forty, in the seventh; twenty-four, in the eighth; fifty chapters in the ninth; thirteen, in the tenth; twenty-four in the eleventh and fourteen chapters are contained in the twelfth Skandha, O Munis! Thus the Dvaipâyan Muni has arranged his chapters in each Skandha.”

“S’ivA is beyond Prâkritic attributes, eternal and ever omnipresent; She is without any change, immutable, unattainable but by yoga; She is the refuge of the universe and Her nature is Turîya Chaitanya. Mahâ Lakshmi is Her Sattvikî S’akti; Sarasvati is Her Râjasik S’akti and Mahâ Kâlî is Her Tâmasik S’akti; these are all of feminine forms.”

Sarga, Pratisarga and Characteristics of Puranas :

• “The assuming of bodies by these three S’aktis for the creation of this universe is denominated as “Sarga” (creation) by the high souled persona (Mahârpurusa), skilled in S’astras.
• And the further resolution of these three S’aktis into Brahmâ, Visnu and Mahes’a for the creation, preservation, and destruction of this universe is denominated (in this Purâna) as Pratisarga (secondary creation.)
• The description of the kings of the solar and lunar dynasties and the families of Hiranya Kasipu and others is known as the description of the lineages of kings and their dynasties.
• The description of Svâyambhûva and, other Manus and their ruling periods is known as Manvantaras.
• And the description of their descendants is known as the description of their families.  O best of Munis! all the Purânas are endowed with these five characteristics.”

The names of the Veda Vyasas of each Dvapara Yuga :

• At every Manvantara, in each Dvâpara Yuga, Veda Vyâsa expounds the Purânas duly to preserve Dharma.
• Veda Vyâsa is no other person than Visnu Himself; He, in the form of Veda Vyâsa, divides the (one) Veda into four parts, in every Dvâpara Yuga, for the good of the world.
• The Brahmânas of the Kali Yuga are shortlived and their intellect (Buddhi) is not sharp; they cannot realise the meaning after studying the Vedas; knowing this in every Dvâpara Yuga Bhagavân expounds the holy Purâna Samhitas. The more so because women, S’udras, and the lower Dvijas are not entitled to hear the Vedas; for their good, the Purânas have been composed.
• The present auspicious Manvantara is Vaivasvata; it is the seventh in due order; and the son of Satyavati, the best of the knowers of Dharma, is the Veda Vyâsa of the 28th Dvâpara Yuga of this seventh Manvantara. He is my Guru;
• In the next Dvâpara, Yuga Asvatthama, the son of Drona will be the Veda Vyâsa. Twenty-seven Veda Vyâsas had expired and they duly compiled each their own Purâna Samhitas in their own Dvâpara Yugas.
• In the first Dvâpara, Brahmâ Himself divided the Vedas;
• In the second Dvâpara, the first Prajapati Vyâsa did the same;
• So S’akra, (Indra) in the third,
• Brihaspati, in the fourth,
• Surya in the fifth;
• Yama, in the sixth,
• Indra, in the seventh,
• Vasistha, in the eighth;
• Sarasvata Risi in the ninth,
• Tridhama, in the tenth;
• Trivrisa, in the eleventh,
• Bharadvâja, in the twelfth;
• Antariksa, in the thirteenth;
• Dharma, in the fourteenth;
• Evaruni in the fifteenth;
• Dhananjaya, in the sixteenth;
• Medhatithi in the seventeenth;
• Vrati, in the eighteenth;
• Atri, in the nineteenth;
• Gautama in the twentieth,
• Uttama, whose soul was fixed on Hari, in the twenty-first,
• Vâjasravâ Vena, in the twenty second;
• His family descendant Soma, In the twenty-third;
• Trinavindu, in the twenty-fourth;
• Bhârgava, in the twenty-fifth;
• Sakti, in the twenty-sixth,
• Jâtûkarnya in the twenty-seventh
• and Krisna Dvaipâyana became the twenty-eighth Veda Vyâs in the Dvâpara Yugas.

Benefits :

This removes all troubles, yields all desires, and gives Moksa and is full of the meanings of the Vedas. This treatise contains the essence of all the S’astras and is dear always to the Mamuksas (those who want Moksa or liberation).

Thus, compiling the Purânas Veda Vyâsa thought this Purâna to be the best; so he settled that his own son the high-sould S’uka Deva born of the dry woods used for kindling fire (arani), having no passion for the worldly things, would be the fit student to be taught this Purâna and therefore taught him; at that time Suta was a fellow student along with S’uka Deva and heard every thing from the mouth of Vyâsa Deva himself.

Thus end the first 3 chapters of the first Skanda of the Devi Purana.

Source and Reference: Translation by Swami Vijñanananda : [1921-22]

Authorship and Copyright Notice : All Rights Reserved : Satya Sarada Kandula

Banarsi Dass-charniya Main Tohar

Byas Gautam Tufani-bokwa Bolat Naikhe

Chhotu Bihari-jaalidaar Jeans

Chintamani-bhojpuri Santre

Chotu Chhalia-baba Jhar Dai Na

Devi-baabria

Devi-sayian Gayile Delhi

Daddy Mummy Veetil Illa Thada Poda Yarum Illa Vilayaduvoma Ula Villala..
Hey Maidhanam Theva Illa, Umpire Um Theva Illa, Yarukum Tholvi Illa Villala..
Hey Kaelaen Da Mamu Idhu Indoor’ru Game,
Theriyama Nina Adhu Romba Shame’mu
Vilayatu Rule’u Ne Meerati Foul’lu,
Yellaigal Thandhu Adhu Than Da Goal’lu..
Daddy Mummy..
Daddy Mummy..
Daddy Mummy Veetil Illa Thada Poda Yarum Illa Vilayaduvoma Ula Vilada..

Hmmm Taxi Karan Than Na Yerum Bodhelam Ada Meter Ku Mela Thandhu Paal Ilichaenae..
Ah Ha Ah Ha..
Ohhoooo Bus Illa Yeri Than Oru Seat’u Kaetaenae Than Seat Thanae Thandhu Driver Vitu Oram Ninanae..
Hey Alavana Odambukari, Hey Alavilla Kolupu Kari..
Hey Alavana Odambukari Alavilla Kolupu Kari Irukudhu Irukudhu Vaadi Unaku Raathiri Kachaeri..
Daddy Mummy Veetil Illa Thada Poda Yarum Illa Vilayaduvoma Ula Villala..

Yeah’u Yeah’u Vaira Vyabari En Palai Parthanae,
Nan Virkum Vairam Poli Endru Thooki Potanae
Oh Oh..!! Oh Oh..
Tha Thanga Vyabari En Angam Parthanae,
Avan Thangam Elam Matam Enru Thozhilai Vitanae.
Hey Azhagaana China Papu,
Ah Veikadhae Enaku Aapu..
Hey Azhagaana China Papu Veikadhae Enaku Aapu..
Koppum Kolayai Irukura Unaku Nan Than De Maapu..
Daddy Mummy Veetil Illa Thada Poda Yarum Illa Vilayaduvoma Ula Villala Ah Ah..

A girl steps out.

A man experiences loving affection.

Another, lustful thoughts.

Yet another, pride.

An older person experiences tender feeling of paternal affection.

Another, a cosmetics seller, greed.

A girl experiences feeling of friendship.

Another, jealousy.

A child, reminded of her grumpy elder cousin, feels nervous.

Another, reminded of his mother, feels secure.

A bhakta sees yet another manifestation of devi shakti that pervades everything, continues to experience devotional joy.

A jnani sees the eternal play of creation, remains centered.

Many perceptions, many reactions.

maya

I offer you a flower

La preda di Mahasweta Devi

Quando leggo libri come questi riconosco la mia assoluta ingoranza.

Una scrittrice meravigliosa, con delle storie terribili e poetiche, di povertà e determinazione, ma soprattutto di sconfitta. E io, ovviamente, non l’avevo nemmeno mai sentita nominare… Grazie a MC, un’altra donna stupenda, per avermi aperto questa nuova finestra sul mondo.

Magical creatures know the moon

They feel it as gold in their bodies

You have planted the Seed in Me,

the Seed  in Me that longs to Grow,

Nurture me,

so I may Blossom before you,

so you may

Inhale

the Sweet Scent of Me…

and let it linger a little longer

so Others

when they pass You

may Smile too…

]]> http://forkbootsandapalette.wordpress.com/2009/10/07/finally/ Wed, 07 Oct 2009 02:57:49 +0000 s http://forkbootsandapalette.wordpress.com/2009/10/07/finally/

It’s been almost 2 years since I started this but millions of mishaps (thanks to the 2 naughty goblins masquerading as boys) I’ve finally finished this one. It’s not half as neat as its supposed to be but….

The Sharad Purnima or Kojaagari Purnima is a harvest festival celebrated on the full moon day of the Hindu lunar month of Ashwin (September-October). The rainy season is over and the brightness of the full moon brings special joy. This is a traditional celebration of the moon and is also called the Kaumudi celebration, Kaumudi meaning moonlight.
At night, goddess Laxmi is worshiped and night vigil is observed.

Some people believe that on this night Laxmi moves about from place to place asking, “Who is awake?” (“Kojagarti?”) and shows her pleasure on those she finds awake. Hence, the night is spent in festivity and various games of amusement, in honour of the goddess. So people sit in the moonlight singing songs and strotas in honour of her.

(Taken from wikipedia)

I have been attending a bible study luncheon at my church on Tuesdays and it has been very enlightening! 

Devi teaches about The Home Experience.  I have learned a lot about myself and I have only attended three sessions.  She goes in depth about how to take care of our families and our house while doing all the “other” things we have to do.  It really boils down to prioritizing and just getting it done. 

This week she talks about the also principle.  Which basically is just going the extra mile.  She talked about driving around in a $30,000 trash can on wheels for example.  Why can’t we just take the stuff out of the car  every time we get out?  Well because we may be juggling groceries and hurrying to make supper and whatever else there is to do when you get home.  But the trash and bags and what have you will still be in the car the next time you get in there.  Not to mention the fact that now you may have double the amount from this trip.  Just take the two or three minutes and take the trash out each time, so you don’t get overwhelmed with it at the end of the week!  Well I have to say my car is a trash can on wheels at times, because I am in the car for more than an hour a day to and from work, but the principle makes perfect sense, because when I do have a spare minute to clean my car it takes me half the day! 

Devi recommends applying this principle to every part of your life and I agree, however I am taking it one step at a time.  If I tried to get all the undone projects done in one day I would not sleep.  So I am working on my car and my bathroom.  I am trying to contain the trash to one spot and taking my books and bags out everyday when I get home.  This isn’t always the case, but I am trying.  I am also keeping my bathroom very tidy.  I clean off the vanity in the morning and wipe all of the excess toothpaste and water splashes from the sink and make sure the floor is picked up.  Before I would have clothes and towels on the floor and water all over the place.  But I have to tell you since I have been tidying up it is so much more pleasant to walk into!

I hope to keep applying the principle to each room and project, but as my friend Mary just said the other night, “Rome was not built in a day”.  So I guess I am on my way.

Lakshmi is beauty in flowers
flowers on the paths
flowers falling in my hair
Rain flowers
flowers lost in streams

Here, there is a giant lizard glued to the wall

Its hot

So hot my hair is curling

And here everything turns to cinnamon

And yes I have seen my shadows

In flowers

On long steps

And in the trees

But I don’t mind

It has to be like this

So I can be free

The pool slips into the rice field

And I lap it back and forth

Its quieter than crickets here

So quiet I can hear the silence

I never heard it before

My thoughts fractured mosaic tiles

Pressed into the soft clay of a doorstep

It feels empty here, in a nice way

I can feel you in everything

Coming slowly

Yes here……

Here, the sky is misty

And small birds dance on blades of grass

Bhairavi is a fierce and terrifying aspect of the Goddess virtually indistinguishable from Kali, except for her particular identification as the consort of the Wrathful Shiva.

Bhairavi is also identified with Kalratri, a name often associated with Kali that means “black night (of destruction)” and refers to a particularly destructive aspect of Kali. She is also identified with Mahapralaya, the great dissolution at the end of a cosmic cycle, during which all things, having been consumed with fire, are dissolved in the formless waters of procreation. She is the force that tends toward dissolution.

This force, furthermore, which is actually Bhairavi herself, is present in each person as one gradually ages, weakens and finally dies. Destruction is apparent everywhere, and therefore Bhairavi is present everywhere. She is also called Shubmkari, Good Mother to Good People and Terrible to bad ones.

Its believed that when Bhairavi entered the battle field, her horrible appearance made the demons become weak and very feeble, and it’s believed that most of the demons started panicking as soon as they saw her. Bhairavi is seen mainly as the Mahakali in the Durga Saptashathi version of slaying Shumbha and Nishumbha. However, she kills and drinks the blood of Chanda and Munda the Chieftains of asuras, so the Goddess Parvathi gives her a boon that she would be called Chamundeshwari.

In other forms she is also identified with Parvathi or Durga. When furious she is found sitting on a faithful donkey, with her mouth full of demons’ blood, her body covered with a tiger skin and skeleton. She also presents the abhaya mudra and vara mudhra, and she is shown holding weapons such as a trident, axe, and thunderbolt.

One of her dhyana mantras, that of Sampatprada-bhairavi, says that she is intoxicated with her youth, and most descriptions of her, despite her association with destruction, say that she is attractive, young, and shapely.

Bharavi, is also known as Tripura Bharavi, has a reddish complexition and wears a garland of severed heads, holds a rosary and a book in two of her four hands, and makes signs of fearlessness and conferring boons with her other two hands. Her breasts are smeared with blood. In the Kalika Purana, Tripura Bhairavi is said to have eyes that roll from intoxication and to stand on a corpse.

Shiva is said to have been frightened by Sati’s fearful appearance and the terrible forms that she assumes, when he stops her from going to Daksha’s sacrifice. He gives her permission to go to her father’s sacrifice if she will withdraw them.

In the Mahabhagavata Purana account Sati is said to have taken the form of Bhairavi/Kali, and goes to her father’s sacrifice and kills herself. In this account Daksha, is said to weep at the sight of his daughter in the form of Kali/Bhairavi, who is dark, naked and dishevelled.

Bhairavi has facets and epithets that assert her cosmic importance, if not supremacy. A commentary on the Parashurama-kalpasutra says that the name Bhairavi is derived from the words bharana (to create), ramana (to protect), and vamana (to emit or disgorge). The commentator, that is, seeks to discern the inner meaning of Bhairavi’s name by identifying her with the cosmic functions of creation, maintenance, and destruction.