Need not take to rationality to judge why you are catching

Now when you are facing the photograph just to check up yourself; humble down yourself. First of all, humble down like a person who wants to perfect oneself. Before the photograph, you humble down yourself and try to find out what’s wrong with you. Best thing is to give yourself a bandhan. Don’t think again. Humble down means try to bring down your attention to your heart; humble down. Bring it down to your heart, don’t think. Now you put attention to the photograph without thinking and see for yourself what chakras are catching. One should not immediately jump into conclusion, “Oh yes, I am catching for this, I am catching for that, I am catching for another person,” and all this nonsense is not needed. You need not take it to a rationality to judge why you are catching. That’s not important for us. It is catching, all right. So do not go on a trip of thinking. I can ask you need not.

EVEN BEFORE CHRIST

Today I wil tell you the importance of Puja. (86.05.24). lf Christ was the Son of God. What was the use of putting palm leaves for Him? Or to give Him oil, oil bath or to rub His feet with oil? lt is for you to get the advantage! (80.09.27).  Even among the earty Christians they used to do the Puja of the adoration to the statues,or, maybe, the photographs, or, You can say, the stained glass copies of the Mother and Christ. Later on, people started becoming more rational and they did not understandstarted the importance of Puja. And when they could not explain it, they gave uP could not explain it, they gave uP doing Pujas in that regular manner. Even before Christ, they used to have a particular type of a tabernacle which was measured and was specially made and Puja place was created to worship they call Yahovah. (86.05. 24)

The Glory of Divine Mother (From Devi Mahatmyam)

The Glory of Divine Mother

(From Devi Mahatmyam)

Verily She, the Bhagavati, Mahamaya forcibly drawing the minds of even the wise, throws them into delusion. She creates this entire universe, both moving and unmoving. It is She who, when propitious, becomes a boon-giver to human beings for their final liberation, and eternal. She is the supreme knowledge, the cause of the bondage of transmigration and the sovereign over all lords.

She is eternal, embodied as the universe. By Her all this is pervaded. Nevertheless She incarnates in manifold ways; hear it from me. When She manifests herself in order to accomplish the purposes of the Devas, She is said to be born in the world, though She is eternal.

Brahma, the father of beings, was sitting in the lotus (that came out) from Vishnus navel (nabhikamale).

Brahma said: ‚You are Svaha and Swahadha. You are verily the Vasatkara and embodiment of Svara. You are the nectar O eternal and imperishable One, You are the embodiment of threefold matra. You are half a matra, though eternal. You are verily that which cannot be uttered specifically. You are Savitri and the supreme Mother of the Devas

By You this universe is borne, by You this world is created. By you it is protected, O Devi and you always consume it at the end. O You who are (always) of the form of the whole world, at the time of creation You are the creative force, at the time of sustentation You are of the form of the protective power, and at the time of destructive power.

Om ±diíaktyai namah

615. Salutations to Adisakti, the primordial Energy, the first cause that created the entire universe, and who is present in everything created. (Sri Lalithambika – Sahasranama Stotram)

Delphi – the Navel of the World

Greece is the country of Brahmadeva

"Indeed, this place seems to be divine"

Plato, Phädrus

"Only by calling the Gods I worship

the primordial prophetess Gaia ..."

Aishylos

The ancient Greeks considered Delphi as the navel of the world. Our most beloved mother Shri Mataji Nirmala Devi also visited holy places in Greece – among other things the excavated ancient sanctuary of Delphi. On the way to Delphi they showed Shri Mataji a hill and they called it the Nabhi and the Navel of the whole universe. Shri Mataji confirmed it by saying: "That is correct." All around strong vibrations could be felt and She found a statue of Shri Ganesha there (Athena-Puja Talk, April 26^th 1993). Shri Mataji literally said: "But on the whole the vibrations were very, very good, no doubt, and I went to all the places in here, like I went to Delphi, I went up there to see Athena’s temple and everything. To all the places of interest, they took Me round, ... And everywhere I felt — even the sea I felt was so very beautiful. This was about — I think I came here at least about fifteen years back, maybe fourteen years back. And I find now the vibrations are coming back now through you people and the whole place is again vibrating." The global Virata map shows Greece as the Nabhi (Divine Cool Breeze 10(1996), Vol. 9, p.15).

Delphi, the old central sanctuary of the Greek tribes, is situated on a 500 meter high slate terrace on the southern hillside of the Parnass limestone mountain massif in central Greece. Many know it from the Pythic Oracle and the inscription "Know thyself!" According to the Hellenistic saga, the Ark of Deukalion and Pyrrha landed on this Parnaß massif. In ancient times Delphi was known as Phyto and had been a sanctuary of the Goddess of the Earth Gaia and her daughter Themis (justice). Later it was called Delphoi and became the oracle centre of Apollo. According to Marja Gimbutas the name delphys (Delphi) is deducted from (mother´s) womb.ⁱ Already in the beginning of the 2^nd millennium BC inhabitants of the former seaport Krisa (today Hrisso) which was destroyed in the beginning of 1100 BC, came to the cliffs of the Phaidriades near Delphi at the gulf of Itea, where the Goddess of the Earth Gaia prophesised at the bubbling sources.

About 800 meters above Delphi the Korykic cave was located, where an ancient place of worship with relics of the times between 4300 and 3000 BC was discoveredⁱⁱ. Already in Mykenic times (around 1400 BC) on the northeastern part of the Delphic sanctuary, which later was walled in, there was a small settlement. Up to the 19^th century the village Kastriⁱⁱⁱ was located at this very place of the sanctuary, which, for the sake of the archaeological excavations of the years 1892 to 1903, had to be destroyed. Already Homer in his Iliade (about 800 BC) and Hesiod mentioned the rocky holy Pytho. Delphi was not only a place of oracles but also the headquarters of the Amphiktionia, an association or confederation of twelve Central and Northern Greek tribes and city-states. This could be regarded as an attempt to establish a balance between individual state interests with the help of a federal alliance in which the Apollo cult played an essential role. There were several Apollo sanctuaries but the importance of the Delphic sanctuary remained unsurpassed not only in ancient Hellas (Greece) but all over the ancient world known to us. From the 8^th to the 5^th century BC the Delphic oracle had been "the highest agency in religious, politic, cultural and personal matters"^iv. At the same time these centuries were the most glorious times of Delphi.^v But in spite of its high reputation and its authority three wars had to be fought in order to maintain its political and religious independence.

The Gods of Delphi

The young and brilliant God Apollon (Shri Rama) with his different epithets, was the God of Light, of Clarity and of Knowledge, later on in ancient Greece also the God of the Sun. On the Indian subcontinent he is Shri Rama. One more domain of Apollon was cultic purification. He tried to defeat arbitrariness and excessiveness and had a cultivating, educating and civilising effect. At the same time he was the leader of the Muses and the Goddesses of destiny. His priestess, the Pythia was his mouthpiece. His Delphic oracle had a lasting influence upon faith and thinking of the ancient Greeks. In the 6^th century BC Theognis called him "the most beautiful among the immortals" (Greek: athanaton kallistos) and soon he was considered as the "patron of the Hellenic culture".

"I like the lyre and the arched bow and in the oracle I shall proclaim the unmistakable decision of Zeus to humanity"

(Homeric hymn 131-132)

When in the 9^th/8^th century BC Apollo (Shri Rama), who is also called the God of Wisdom (Roux), took over the sanctuary of the Goddess of the Earth, the elder Gods continued to have their altars and it was allowed to further worship them and to bring sacrifices to them, but they stood in the shadow of the cult of Apollon. In the neighbourhood of the Delphic temple region also Athena (Holy Ghost) had a temple district. Shri Mataji Nirmala Devi said in 1993 about Athena (Minerva in ancient Rome and Neith, Amaunet (-Amun) and Hathor in ancient Egypt): "As it is, you know, Athena has the Kundalini in Her hand** and you can see that clearly that She was the Adi Shakti. Actually, in Sanskrit language "atha” means "primordial.” So She was the Primordial Mother. Because there was no connection left between the Greeks and the Indians, this, I mean, translation was not there and they didn't know what was meant by "Athena"... But Indians know that it is — this is the place for the manifestation of the Adi Shakti because in the "Devi Mahatmyam,” if you read, you will find out they have described Greece as the Manipurni - means the island in the Manipura. Manipur is this Nabhi Chakra. So in the Nabhi there’s an island where it is Greece, where the Goddess resides. Manipur chakra is where She resides... And so, this Athena has been described, then when I went to Her temple I found that there was a little temple for the child of God. That was Shri Ganesha. And then, when I went to Delphi, also when I went there, I was surprised to see, they showed Me a mountain, said, "This is the Nabhi, navel of the whole universe.” I said, "That’s correct.” But when I turned round there was lots of vibrations and what I find is a Ganesha statue there. When Gregoire came here he took photographs and everything and he saw that."

Likewise here in Delphi apart of Gaia and Themis, people worshipped Poseidon (here as deity of the rivers and sources), Hestia, Demeter, Pan, Dionysos and the Nymphs and the Muses. Apollo represented all the good in a man and honesty (comparable to Rama) while Dionysos represented things like irresponsibility, laziness and was regarded a pleasure-lover. In Delphi Dionysos and his bacchanals had never been dedicated a temple of their own, this has to be stated explicitly. Melas: "Apollon and his priests tried hard to reduce vengefulness in the private life of human beings, revenge and atrocity as a political practice and intolerance in religious matters." In the cult he himself gave an example of tolerance by tolerating Dionysos, who was diametrically opposed to him, in his Delphic temple.

According to the ancient Greek tradition Apollo, the son of the God Zeus and the Goddess Leto, was born on the island of Delos and protected by Shri Athena (Adi Shakti, Holy Ghost). Zeus was the cool breeze by the Egyptologist Brugsch, identical with the Egypt God Amun (the invisibble). Earlier investigations (Wieseler, p.5) have shown that all the sanctuaries in which Athena appeared as the companion of Apollo point into the same direction from Delos to Delphi, on that holy road on which Apollo himself is said to have walked when he went from his birth-island to establish his oracle. In this connection the cult of Athena was connected to Apollo very early." The role of Shri Athena as Holy Ghost can also be seen in the fact that before asking the oracle people offered sacrifices to Athena. Today some people even say that the cult of Athena in Delphi is older than the cult of Apollon.

The temple of Apollon

Within the temple area a holy winding road lined by temples reminding of treasure houses and oblations people had set up led to the stone temple of Apollo towering above everything, of which only six columns can be seen today. It was located amongst a "forest" of statues. In the Pronaios (entrance hall) there was a bust of Homer and the famous inscriptions "Be conscious of yourself" and "Nothing in excess" Here also the mysterious letter E could be seen, to which Plutarch dedicated a whole book without really resolving its secrets. After the entrance hall followed the inner room with the golden statue of Apollon and his holy tools. The altar was called the "tomb of Dionysos" which is likely to be only of a symbolical meaning in the above sense. Then there was an ancient altar of Poseidon (the husband of the Goddess of the Earth). Not exactly in the middle there was a place of "the eternal flame" of Hestia which was nourished and maintained with laurel tree and pine tree wood. Women who had to be celibate at any price were entrusted with taking care of the fire. Ancient authors agreed that the laurel tree had rooted in the room of the temple.

There also was an iron throne on which the poet Pindar was sitting when reciting his "Pythic Odes". Furthermore, in the closed Cella (room) there were statues of only two Moires (Goddesses of destiny) instead of three as usual. The statues of Herakles and Hydra were completely made of iron. The walls were decorated with beautiful finely woven cloths and wonderful paintings. Successful athletes were hanging their bandages of victory into the stone entablature. At the Western end of the closed inner room was the holy of holies, the Adyton, in which the consultation of the oracle of the Pythia took place and which was located at a lower level as the rest of the room. In the neighbourhood of the "crevice" or hole of the Adyton a holy stone or Omphalus (Nabel) was lying. It should also be mentioned that behind the temple a big theatre was standing. Apart from that, there were the so-called Pythic games – sporting competitions– which took place in the Delphic arena and were similar to those of Olympia with a similar meaning. The sanctuary of the Goddess Athena stood in front of the Apollonic temple area in order to protect it^vii.

The Oracle of Apollon

The Goddess of the Earth Ge, Gâ or Gaia and her daughter Themis were the predecessors at the oracle of the Delphic God and can be traced back to a pre-Hellenistic-mediterranean period –not only to the Mykenic period – that means to a time long before the Greeks. According to a legend, Apollon killed the great snake Phython (female and nameless in the Homeric Hymn), which was the protectress of the Gaia oracle. She had lived at a beautiful spring in the neighbourhood of his temple.

Pythia was not the personal name of an Apollinic prophetess but mainly a sacred title of many prophetesses and seers who in the course of 1200 years were sitting on the famous tripod and communicating the messages of Apollon to those who were seeking advice and asking questions. The idealised archetype of the prophetess was Phemonoe (who understands the voice of God), the "daughter of Apollon", for whom the Alexandrines established a statue (3^rd century). It is also she, to who the launching of the epic metre of Hexametre was attributed. According to local Delphic traditions the seer herself had always spoken the verses! According to Herodot the seer had answered questions of prominent questioners in verses already before the questions were asked.

For the first time the notion of "Pythia" emerged in the scriptures of Herodot, who mentions the name of Pythia Aristonike of the Persian wars. Mostly the prophetic announcements of the Pythia were described as follows: The Pythia was sitting on her tripod at a crevice from which steam came out (as for example performed in the "Furious Pythia" of the Paris Opera). She got into an "ecstatic-mantic" mood, in which she made her announcements to the priests of Apollon who were writing down her announcements. But this is certainly a fiction of Roman and Christian times. The "furious and babbling" Pythia also stands in contradiction to the vase paintings of the 5^th century. Normally she was depicted as having a sublime nature, since she was the speaker of God.

At another place it is said: "in the opinion of the elders the crevice from which emanated a cool peculiar breeze was the starting point of the whole oracle business".^viii The archaeologists were not able to find a crevice. The description of Strabon which was not at all exact and imaginative runs: "The Manteion (Adytion), they say, is a vertically digged hole with a rather small gap from which emanates a breeze (Pneuma) which makes you enthusiastic. On the border stands a raised tripod. There the Pythia settles down and being pervaded by the emanating breeze announced the oracles in verses and prose"^ix. Many stated that during the consultations of the oracle a wonderful fragrance showed the presence of God. Some attributed this phenomenon to the holy spring of the Goddess of the Earth Kassotis, which was dried up and the waters of which were said to have flown underneath the Adytion. According to a Delphic inscription in verses the Agrivic army king Agamemnon was in Delphi for the first time even before a journey to Troja because of an involuntary expedition to Mysia of those wanting to go to Troja . According to Homer Agamemnon had got a piece of advice about the quarrel between Achilles and Odysseus from Appollon out of the mouth of the Pythia^x. The Trojanic war is dated 12^th/13^th century BC, whereas we do not know anything about Homer, except that the Ilias and the Odyssey were written four centuries later. The Troja of Homer (1700 to 1200 BC) is identical to the Troja VI of the archaeologists.

Herodot, who was called the father of history, trusted the Delphic oracle and in the 5^th century BC he wrote down 66 oracle pronouncements, 20 of them in verses. Thukydides wrote down only 16. Only very few of the thousands of inscriptions in Delphi are directly related to oracle announcements of the Pythia. Lots of them are just accounts. Probably the administration of the Amphiktions at least sometimes had to document their expenditures publicly.

Melas commented the accessible oracle announcements as follows: "Nobody knows how representative the earliest announcements, which vary widely in style. Some of the early announcements are short, clear and direct– the God speaks in first person. Sometimes they are ironical and brilliant, sometimes mysterious and solemn. Philologists stress the similarities between the style and metre (Hexametre) of the announcements and the verses of writers like Hesiod and Theognis or philosophers like Heraklit, Parmenides and Empedokles. Frequently metaphors were used like in the oracle to Athens "xylina teiche" (Greek: the wooden wall)^xi;... The oracle also could be humorous.

The Christian writer Origenes even compared the prophecies of the Pythia to the pneuma of the Christian God. Why not also to the prophecies of the Old Testament? In terms of chastity and virginity the fathers of the Church Tertullian and Hieronymus (Vulgata translation) put all those bearing the title of the Pythia "on one level with the Roman priestesses of the Vesta or the priestesses of the Artemis, the Athena and the Archaic Hera". The seers exclusively lived for Apollon, their visionary task and for the cultic purity, which required an absolutely faultless life and more than that. In the first centuries they had to be and remain virgins. Their position was for a lifetime. The beauty of a virgin Pythia was the undoing of Echekrates from Thessalia. He kidnapped her (3^rd century BC)! From that time on the Pythia was not allowed anymore to be a virgin and had to be over fifty years old. But it seems that in the 1^st century in the times of Diodores they returned to the old tradition.

In spite of that two representatives of the Pythia were open to bribery. They were punished. The Pythia Perialla and the King Kleomenes of Sparta were involved in an oracle scandal. When the deceit was brought to light the Pythia was of course immediately taken away. It is interesting that the oracle priests never fought their differences of opinion in public and that they practised a discrete diplomacy as a closed group. The noisy quarrels of their contemporaries stood out considerably against that silent behaviour, because critics are very happy to make use of this sore point.

Taking into consideration that these incidents happened in the course of 1200 years one is rather surprised. The Greek writer Plutarch (about 46 – 120 AD) who in his olden age himself had been a priest of Apollon in Delphi, asserted that the oracle never was wrong. Certainly Plutarch was a great expert of ancient mysticism, science and mythology but in this case he was perhaps a bit prejudiced because the complete history about the priests and priestesses is not exactly known, neither could he himself know it as exactly as necessary.

The scientist Michael Maas said the following about the oracle announcements of the Pythia: "The undisputedly real oracles give the impression that it was improper to ask too much. Dishonest questions were put under threat of punishment of destiny; also the oracle test of the (King) Kroisos was regarded as an improper temptation of the God. From the point of view of Delphi the real announcements are simple and clear-cut."

And: "The dignity of the Pythia, the mixture of her real and her magnificent characteristics were poetically defined by Pindar (Pyth. 4,4 f and 4,60).According to the ancient comments of Pindar the beelike purity of the Pythia was the reason of that name: in the Homeric Hermeshymn (552 to 568) we find the more poetical and original idea of the beenymphs at the Parnaß who were prophesising inebriated by sweet honey^xii."

Further Maas states: "There has been guessed a lot about the inspiration of the prophesising Pythia. The reports which have been understood as demonstration of an inspiring breeze from a crevice are mostly historically doubtful and sometimes were translated inaccurately. The geological condition of the ground and the architecture of the temple exclude the emanation of vapours from the earth. According to the understanding of the ancient writers who knew Delphi very well the breath was a spiritual phenomenon, emanations of divine powers comparable to the effects of the stars in astrology and nothing physical... It is likely that the Themis, immersed in thought, best correspond to the ethos of the Pythia and her announcements^xiii." The theologian Kleinknecht could object to the Delphic Pneuma (Holy Ghost) which for a long time had been considered as real, nothing but: "the profane Greek notion of Pneuma, no matter whether looked at from a physiological-cosmical, mantical-enthusiastical or spiritual point of view, differs from that of the New Testament in that the God who stands behind it is always "completely different" (ThWNT 6(1954), 357). His institution could not allow him a different explanation. Otherwise he would have known that the Divine is able to manifest itself also in different cultures and different names and not only as it suits the church and as the church wishes.

In their struggle against the Paganism the Christians unreasonably disparaged the Pythia with obscenities and also forged the oracle announcements.

Sokrates and the Pythic Oracle

Sokrates (469 to 399 BC) and his disciple Plato (427 to 347 BC) admired the Appollon of Delphi (Melas, p.69). A fanatic disciple called Chairephon asked the oracle of Appollon. The Pythia let him know about the incarnation of the Adi Guru:

"Sophokles is wise

Euripides is wiser,

the wisest of all human beings

is Sokrates^xiv ".

Sokrates himself sometimes recommended the Delphic oracle to people seeking advice. Sokrates was a master in unmasking "stupid gossip and heresy." He had a subtle technique in asking questions in disputes. This also meant that at first the terms on which the convictions of the participants in a discussion were founded had to be clarified. In this manner the absurdities of the different views came to light. He clearly saw human shortcomings and so he did not always make friends. Sokrates also advised the king against an expedition to Sicily and foresaw the destruction of the army. In fact this military adventure ended with the ruin of the Athenian power in Sicily^xv.

The famous statement „Know thyself“ (Greek: gnoti soton) is attributed to one of the legendary seven sages of the antiquity. One of them was Solon (635 to 559 BC), the legislator of Athens. Perhaps Thales of Milet (about 620 to 543 BC) is the author of this famous statement or Cheilon of Lakedämonia^xvi. Sokrates declared in a similar manner: „A life without introspection is not worth to be lived."^xvii In the writings of Heraklit (535 to 475 BC) we find similar statements: „I search for myself“ or „human beings have got all that what they need to get to know themselves.“ The maxim of the seven sages was: „To stand surety for someone is pure foolishness.“ But Apollon kept rebutting this saying and stood surety for reformers, legislators and thinkers. He confirmed foundations of cities, reforms of laws and cults. So his reputation increased more and more. This went so far that Plato demanded in his "The Ideal State" that all important laws should be submitted to God. Klearchos of Soli from Ai Khanoum on Oxus in Central Asia had the Delphic teachings of wisdom, which he had read in Delphi, chisel in stone in the gymnasium: „Be well-bred as a child, be self-controlled as a sapling, be fair in the middle of your life, be a good adviser and as an old man and in death without any distress“.

About the Deities or Devas Shri Mataji Nirmala Devi says 1989: „Sahasrara is the last Chakra on has to achieve, so I thought that let Greeks grow up to the Sahastrara point, so we have to establish Sahasrara it is and thus its a very awful work we have to do in Greece because actually at the time when Athena came here it was not Sahasrara, it was Nahbi, because she was actually on the Himalayas, came from Himalayas, so now to bring Himalayas here or to bring that purity in Greece is a tremendous task and we have very few Sahaja Yogis, but you see the reaction o the gentleman who came and we have formidable job because of these orthodox, most unorthodox, they have no orthodoxy about anything, so we have a problem, big problem, how we'll establish here.

The Deva Loka was formed here and Devas were, they ruled here, no doubt but in the human awareness they were brought down to the human level, like Zeus was Purshuram, Purshurama, the one who was an incarnation to announce the advent of Shri Rama and he came before Shri Ram, died also very much before Shri Ram, but they painted Zeus as man who was a womaniser, so all gods were brought to level of human beings, bestowed with all the weaknesses you see, actually decorated with all the weaknesses, like that and that is responsible for the downfall because this part of the country is on the pattern of Deva Loka, reflection of that but this Deva Loka is now, we is has become, it is the opposite, because Deities have been brought down to such a low level to such degrading, even the mythology also in India talks about them like this, not to such an extent, that Zeus they dont talk, but about Indra they talk and like Indras' description comes like this, that the king Hiranakapashus wife was living, Hiranakapashus wife was a sainty lady and Hiranakapashus was ruling in the area of you can say Kandahar and Afghanistan and all these places and from here Indra went down and took away the wife I mean they incarnated, the Gods incarnated here...“

One must not forget, that Homer and Hesiod added human attributes to the Gods, that they sometimes depicted the Gods in a wrong and abusive manner. Similarly, later on people created works of art which hurt the Gods. Xenophanes of Kolophon (about 570 to 470 BC) a philosopher who lived before Sokrates, was the first who explicitly stated:

„All that which is disgrace among human beings, stealing, committing adultery and cheating,

Homer and Hesiod have attributed to the Gods:

Even if not lock, stock and barrel rejecting the two epic writers, Xenophanes said: „All have learnt from Homer from the very beginning ". For him there was only one God who was all-embracing, omnipresent and almighty. But at the same time he also talked about the Gods. According to him, the Divine is perfect and should not be thought of in a human way. To him human knowledge is deceitful. "Illusions are added to everything.“(Plege. p.83) Plato ( 427-347)), the great disciple of the primordial master Sokrates also appears as a critic in the tradition of Xenophanes. He declares in his „Politeia“: The ancient writers have composed wrong myths... This is perishable because from a young age everybody learns from the writers ... In reality the Gods do not run after each other, they do not wage wars and do not quarrel and God does not deceive.“ (Schäfer, Xenophanes ...) The decay of a civilisation must be put down to its behaviour towards God and to its behaviour in human relationships.

The Omphalus

The great Greek writer Hesiod (750 to 720 BC) wrote about Uranos (heaven), the grandfather of Zeus (in the Indian Vedas Zeus is ‚dyaus pitar‘ = Father Heaven), that he swallowed down his children and after that a stone. That stone he vomited again. Hesiod said about that stone in his Theogonie:

                "Zeus rammed that stone into the earth ploughed through

                by big roads on the foot of the Parnássos in the holy Pytho.

                It was meant to become a symbol for the

                amazement of the mortal human being."^xviii

Whether this stone is located underneath the hill, which was shown to Shri Mataji as the Nabhi and navel of the universe can not be said for sure here. However, it is known that in the Delphic land there is a Swayambu of Shri Ganesha. In any case, the most important cultic object of Delphi in the inner sanctum of the Apollon temple was the Omphalus (navel), a half-oval conelike holy stone, which can now be seen in the Delphic museum. However, there existed several copies of it. Pauly characterises the Omphalus as a maternal symbol.

The End of the

Oracle Place

There is hardly any important event of Greek history which did not somehow find its _expression in Delphi. Many great monuments show that. Especially the great victories of the Greek city-states, which possessed their own treasury houses with oblations, were glorified. At the end the holy area of Delphi was „the hall of glory of the ancient Hellas.“

The oracle sanctuary of Apollon burnt down in 548 BC, but was re-erected by 510 B.C with foreign help. Perhaps this was a warning against abuse. From 400 BC the announcements of the Pythia did not come in verses anymore. Therefore they considered the possibility, that the Pythia might not reach the Divine anymore and that the prophetic Pneuma or Inspiration (breath) might be extinct.

In 373 BC the sanctuary was destroyed by a landslide. The whole world which was know at that time had a part in its reconstruction, which is another proof of the tremendous reputation of Delphi. In the following centuries Delphi was plundered by the Phokers, Celts, Aelics and others. In 391 AD the oracle was forbidden by the Byzantine emperor Theodosius I. According to Melas, up to its very end the sanctuary remained „the prominent diplomatic assembly point, which preserved and promoted the consciousness of Hellenic solidarity“ (p.29).

* The information about the identity of Apollon and Artemis with Shri Rama and a part of Shri Mahakali I received from Theodore (Greece).

** On the statue of Athena Parthenos (copy in marble) of Phidias a big snake can be seen on the left hand side between the round shield and the clothing. Already in the Young Stone Age and later in the Classical Antiquity the snake was the symbol of the Kundalini and of the life force. Phidias of Athens, friend of Perikles (500 to 438) and one of the greatest artists of the Classical Antiquity, created lots of famous works of art „His glory is connected with both of the golden ivory giant monuments of the Athena in the Parthenon (in Athens) and of the Zeus in Olympia, both are creations of religious dedication, silent in their attitude, gentle in their _expression. The Athena (447 to 438 BC) was 12 m in height in full armour with helmet and Aegis, the left hand supported by a shield and in the right hand holding a small Goddess of Victory (Nike) reposing on a column - an image of „armoured peace“ (Berner 1913, p.45ff)“. Athena on the Gigantomachia-facade (525 BC) of „archaios neos“, the ancient temple of Athena, which was erected on the Mykenic palace on the Acropolis of Athens, is depicted with a snake (Kundalini) in her hand (Papathanassopolos: Die Akropolis 1978, 81). Figures of Goddesses from the Minoic Crete have snakes in Their hands, too. D.S.

SHRI MATAJI ON 12/14 TYPES OF SAHAJA YOGIS

"In Sahaja Yoga also, we have twelve types of Sahaja Yogis. "

1. Some of them are very weak, because they have too much ego. They cannot carry on with anyone. They shout at people, they disturb others. They think no end of themselves. They are always aggressive. They cannot be collective. They never show any love.

2. Another type of Sahaja Yogi are extremely self-centred. Some of them know their own wives, their children and their house. They are more worried about their children than their emancipation. They try to find excuses on how to get out of the collectivity. You are judged all the time & you judge yourself.

3.Another type of Sahaja Yogi we have is that they try to blame somebody all the time. Such people can never improve. They should introspect.

4. Another type of Sahaja Yogi worship Mataji in the house, but they cannot come to the collective,  because it is a little far away. But if they have to go to meet their son, they will go miles together. If they have to do something for theirfamily or some business they will run after it. They will bow down to Mother & want all the protection from Her for their work.

5. There are some Sahaja Yogis who still think that money is very important. They don’t want that their hard earned money should be wasted about their spirituality.

6.Another type of Sahaja Yogi are enjoying festival kind. They will club together, because they have a feeling of belonging to something or to a group. Then you start getting into all kinds of conditioning, rules and regulation & you start binding yourself. You feel very happy.

7. There are people who are worried about their own light & they want that this LIGHT should be there all the time burning & their LIGHT should not only enlighten them but enlighten others.
They work for it. They take up responsibility. They work very hard & spare no efforts to see that people receive realisation. But a little of this ego is subtly there. That I am doing this. So the construction of the mind starts working & they start criticising others.

8.Then, there are Sahaja Yogis who realise that Param Chaitanya is working everything & working through them. They are the instruments. Sometimes it fails and they start doubting. This still lingers on even when they are quite surrendered about it.

9. But then there are people who do not doubt anything. They understand that is Param Chaitanya which is helping. They start realising that we have got powers, & that we are connected with the Divine - we have powers. Sometimes, they also doubt.

10. Some will not do anything because they are afraid that their Ego will come up. They are frightened of their Ego. Then this ego follows very subtly.

11. But there are people who know that they have been blessed with powers, & these powers can be discovered more & more within yourself. They have faith in themselves, they have faith in Sahaja Yoga. They have complete faith in ME & this Param Chaitanya. They are simple people & they work out.

12. There is another type of Sahaja Yogi who is fully empowered. They discover their own powers. In that introspection, they see & sure about it & there are no doubts. This is the STATE OF NIRVIKALPA.


We have to pass through these 12 stages, to reach the highest state. They call the highest state, the 14th state, where you are just an instrument, where you are insensitive about what you are, playing into the hands of the Param Chaitanya.”

The Creation of GOD ( Udey ki Ambey )

 MOTHER  gave us an oportunity to make a video on the occassion of NAVARATRI 2010 Cultural eve.

The Theme of this Video is:

                                    In this Video(in Hindi language) Prakruthi(Nature) Narrates the beauty of what it has witnessed "The Creation of GOD" since Ages. it starts with how all the Maryadas are defined by Divine and are followed by even Animals.

                      The Flow Goes with the Most Imp thing GOD has INCORPORATED in Humans and since ages How Humans are trying to find the Truth within and how painfull is this to awaken the Kundalini. Still taking all the pains sadhakas used to try and achieve their selfrelisation. It also shows how people used to worship and praise DEVI as  'AMBA-BAI" to awaken within with the song(Udey ki Ambey udey, udey ki ambey udey) unknowingly.

                 Seeing this strong desire of Bhaktas the Formless(ADISHAKTHI) has to come down and take form and showers her blesses to all the YOGIS waiting for ATHMASAKSHATKAR.

The video ends with the song Udey ki Ambey.

5TH DAY (ARGALA STOTRAM) PANCHAMI

5th Night of Navaratri - Panchami

The love of Shri Jagadamba is expressed by reciting the Shri Argala Stotram. On this day we pray for the complete balance and sustenance of our Self-realisation.

We take the name of Shri Skanda-mata (The mother of Shri Kartikeya). She holds a lotus in one hand and the baby Shri Kartikeya in another. She destroys the demons Chanda and Munda on this night, hence She is also known as Shri Chamunda. Jogawa is sung.

Of these Argala Hymns, Shri Vishnu is the rishi(Saga), Anushtup is mmeter, Mahalakshmi is the
deity and it is recited for the above of Shri Jagadamba as a part of Saptashati.

Amen, salutation of Shri Chandika ;  Shri  Markandeya spoke thus :

1.    O  Goddess Jayanti (who wins everyone), Mangala (who gives salvation), Kali

Bhadrakali (who is benevolent to devotees), Kapalini. Durga,  Kshama ( who tolerates everyone)

Shiva, Dhatri,  Swaha, salutation to you.

2.    Victory be to you O Devi Chamunda (the killer of Chanda and Munda)  victory be to

you O remover of miseries of all living beings.  Victory to you O Devi who is present every where.

Salutation to you O Kalaratri (the last night).

3.    Salutations to you O Devi,  the killer of demons Madhu and Kaitabha and the bestowe

of boons on Shri Brahmadeva.  Please give us the spiritual personality, the victory the glory and

 destroy our enemies.

4.    Salutation to you O Devi, the killer of Mahishasura and giver of happiness to your

devotees.  Please give us the spiritual personality, the victory, the glory and destroy our enemies.

5.    O Devi, the killerof Raktabeeja and destroyer of demons Chanda and Munda.  Please

give us the spiritual personality,  the victory, glory and destroy our enemies.

6.    O Devi, the killer of demons Shumbha, Nishumbha and Dhumraksha.  Please give us

the spiritual personality, the victory, glory and destroy our enemies.

7.    O Devi, whose lotus feet are worshipped by Gods and who gives good fortune please

give us the spiritual personality, the victory, the glory and destroy our enemies.

8.    O Devi, whose form and character are beyond mind and who destroys all the enemies,

please give us the spiritual personality, the victory, the glory and destroy our enemies.

9.    O Devi Chandika, the destroyer of sufferings, please give those who always humble before

you in devotion, the spiritual personality, the victory, the glory and destroy the enemies.

10.    O Devi Candika, the destroyer all diseases, please give tothe devotes, who praise you with

devotion, the spiritual persobnality, the glory and destroy their enemies.

11.    O Devi Chandika, please give those, who always worship you with devotion in this world

the spiritual personality, the victory the glory and destroy their enemies.

12.    O Devi, please gie us good fortune, health, complete happiness, spiritual personality,

victory, success and destroy our enemjes.

13.    O Devi, please desroy those who hate your devotees, give me great strength, the spiritual

personality, the victory, glory and destroy our enemies.

                                   

14.    O Devi, please confer uon us the benevolence, great wealth,  the spiritual personality,

the victory, the glory and destroy our enemies.

15.    O Devi, Ambika, your lotus feet are rubbed by the gems of the crowns worn by Gods

and  demons.  Please bestow upon us the spiritual personality, the victory, the glory and destroy

our enemies.

16.    O Devi, please make your devotees knowledgeble, glorified and wealthy and bestow

upon them the spiritual personality, the victory, the glory and destroy therir enemies.

17.    O Devi, the destroyer of the ego of ferocious demons O Chandike| Please bestow

upon us who are humble the spiritual personality,  the victory, the glory and destroy our

enemies.

18.    O Parameshwari (the supreme goddess) having four arms and who is praised by four

faced one (Brahmadeva) please bestow upon us the spiritual personality, the victory, the glory

and destroy our enemies.

19.    O Devi Ambika, who is ever praised with all devotion by  Shri Krishna, please bestow

upon us the spiritual personality, the victory, the glory and destroy our enemies.

20.    O Parameshwari ( the supreme Goddess) who is praised by the husband of the daughter

of Himalaya please bestow upon us the spiritual personality, the victory, glory and destroy our

enemies.

21.    O Parameshwari, who is worshipped with ture feelings by the husband of Indrani (i.e.

Indra) please give us the spiritual personality, the victory, the glory and destroy our enemies.

22.    O Devi, the destroyer of pride of demons by your strong arms, please bestow upon us

the spiritual personality, the victory the glory and destroy our enemies.

23.    O Devi Ambika, you who enlighten the supreme joy (moksha) of your devotees, please

give us the spiritual personality, the victoyr, the glory and destroy our enemies.

24.    O Devi, please give me the wife, who is pleasing to mind, who goes accordig to the mind

(obedient) and who can cross the most difficult of worldly ocean and who comes from a good

family.

3RD DAY & 4TH DAY (KAVACHA OF DEVI)

3rd Night of Navaratri - Tritiya

The Kavach of the Devi is recited today.

We take the name Shri Chandra-ghanta (Adorned with the moon as Her bell). She has a half moon on her forehead in the shape of a 'ghanta' or bell. She is charming, has a golden bright complexion and rides a lion. She has ten hands, three eyes and holds weapons in her hands. She is the epitome of bravery and possesses great strength to fight in the battle against the demons.

4th Night of Navaratri - Chathurthi

The Kavach of the Devi is again recited.

We take the name Shri Kush-manda (The one whose void contains the universe). She is considered the creator of the universe. Often She is depicted as having eight or ten hands. She holds weapons, glitter, rosary, etc, in Her hands, and She rides a lion.

Durga Kavach is a collection of special shlokas from the Markandey Purana and is part of the Durga Saptashti. Chanting Durga Kavach during the Navratras is considered auspicious by the devotees of Duga Ma.

Durga Kavach

Brahmo Uvacha:

Asthi guhya thamam vipra, Sarva bhoothopakaarakam,
Devyasthu kavacham punyam tachrunushwa maha mune., 2

Hey great sage, There is a very secret Devi Kavacha (Armour of Goddess, which is useful to all animals and which has not been told to any one.

Pradhamam Sailaputhreethi, dwitheeyam Brahma Charini,
Treetheeyam Chadra Gandethi Koosmandethi Chathurthakam., 3

Panchamam Skanda Matheti shashtam Kathyayaneethi cha.
Sapthamam Kala Rathreethi Maha Goureethi Chasthamam., 4

Navamam Sidhitha proktha Nava Durga prakeerthitha,
Ukthanyethani naamani Brahmanaiva Maahaathmana., 5

I have with extreme happiness sung the fame of the nine mothers, Sailaputhri(The daughter of Himalayas), Brahmacharini(She who leads you to salvation), Chandra Ganda(she who hangs the crescent in her bell), Kooshmanda(She who eats away the earth with its pain and sorrow), Skandamatha(Mother of Lord Subrahmanya), Kathyayani(She who was born in the hermitage of Sage Kathyayana), Kala Rathri(She who is the end of God of death), Mahagouri(The pure white Goddess) and Sidhitha(She who gives Salvation. The great God has told these in the Vedas.

Agnina dahyamanasthu Sathru madhye Gatho rane,
Vishame durgame Chaiva bhayartha saranam Gatha., 6

Na Thesham jayathe kinchid asubham rana sankate,
Naapadam thasya pasyami soka dukha bhayam nahi., 7

He who remember these nine mothers will not suffer even if he is burnt in fire, even if he has gone to war, even if he is very sad, even if he is terribly afraid of war.

Yaisthu bhakthya smrutha noonam teshamrudhi prajayathe., 8
Pretha Samstha thu Chamunda varahi Mahishasna,

Any one who remembers those names with devotion is also are free of these fears and sorrows.

Indri Gaja Samaruda Vaishnavi Garudasana,
Maheswari vrushabarooda Kaumari Shikhi vahana., 9

Brahmi hamsa samarooda sarvabharana Bhooshitha,
Nanabharana Shobhadya Nano rathnopa Shobitha., 10

Drusyanthe Radhamarooda Devya Kopa Samanvitha, 
Samkham Chakram, Gadham, Shakthim, Halancha, musalayudham., 11

Kali rides on corpses, Varahi rides on Garuda, Maheswari on bull, Kaumari on Peacock, Brahmi on a swan and all of them wear different types of ornaments and have different types of luster, wear different type of gems and are seen on the charriots with very angry faces.
This is the description of the seven holy mothers.

Gedagam, thomaram chaiva parasum pasameva cha,
Kunthayudham, trishoolan cha Sarngayudhamuthamam,., 12

Daithyanam deha nasaya bakthanam abhayaya cha,
Darayanthyudhanetham devanamcha hithaya vai., 13

They hold in their hands conch, mace, spear, plough, shield, tall spear, axe, trident, strong bow made of horns so that they can kill asuras, bless devotees and for the good of devas.

Mahabale, mahothsahe, Maha bhaya vinasini,
Trahi maam dushprekshya, Sathrunam Bhaya vardhini., 14

Hey strong Goddess, Hey enthusiastic Goddess, Hey goddess who removes fear of death, Hey Goddess who is extremely impossible to see and Hey Goddess, who increases the fear of your enemies, please protect us.

Prachyam Rakshathi mamaindri, agneyam agni devatha,
Dakshine raksha Vaarahi, Nairythyam thwam Gadga Dharinim., 15

Let Indrani (Power of Indra) protect me in the east, Agni (Female power of fire God, in the southeast, varahi (the power of varaha) in the south, and Gadgadharini (She holds a sword), in the southwest.

Pradeechyam varuni Rakshed vayavyam Mruga Vahini,
Raksed udecchyam Kaumari and easanyam Soola Dharini., 16

Let the power of Varuna (God of rain) protect me in the west, the power of wind, in the northwest, Kaumari (the power of Lord Subrahmanya) in the north and Maheswari (The power of Lord Shiva) in the Northeast.

Urdhwam Brahmani mey rakshed adhsthad vaishnavi Thadha,
Evam dasa disa Rakshe Chamunda Sava Vahana., 17

Let Brahmani (Power of Lord Brahma) protect me at the top, let Vaishnavi (Power of Vishnu) protect me below and let Chamunda who sits on a seat of Corpse thus protect me on all the ten sides.

Jayame Chagradha sthadhu, vijaya sthadu Prushtatha,
Ajitha vama parswe sthu Dakshine chaparajitha., 18

Let Jaya (She who is Victory) stand before me, let Vijaya (She who is always victorious) stand behind me, let Ajitha (She who cannot be won) stand to my left and Aparjitha (She who has never been defeated) stand on my right.

Shikhamudhyothini rakshedhuma moordhni vyavasthidha,
Maladhari lalate cha brovow rakshed yasawini., 19

Let Udhyothini (She who is ever prepared) protect my hair, Uma (goddess Parvathy) my head, Maladhari (She who wears a garland) my forehead and Yasawini (She who is famous) my eye brows.

Trinethra cha bruvor madhye yamaganda cha Nasike,
Sankhini chakshshor madhye, srothrayor vindhya vasini., 20

Kapalow kalika rakshed, kana moole thu sankari,
Nasikayam sugandha cha utharoshta cha charchika., 21

Let Trinethra (She who has three eyes) protect the space between eye brows, Yamaganda (death to God of death) protect my nose, Sankhini (She who has a conch) the space between two eyes, Dwara Vasini (She who lives deep inside) my ears, Kalika (the black goddess) my cheeks, Sankari (Wife of Lord Parameshwara) the ear lobes, Sugandha (She who smells nice) the nose bridge and Charchiga (she who is above description) outside my mouth.

Adhare Cha amrutha kala, jihwayam thu saraswathi,
Dandhan rakshathu Kaumari, kanda madhye thu Chandika., 22

Let my lips be protected by Chandra Kala, (she who wears the crescent moon) Sarawathi (Goddess of learning) my tongue, Kaumari (She who is a young girl) my teeth and chandika (she who cannot be measured) the middle of my neck.

Gandikam chithraganda, cha mahamaya cha thaluke,
Kamakshim Chibukam raksseth, vacham me sarva mangala., 23

Let my throat be protected by Chitra Ganda(She who is picturesque), Mahamaya(great enchantress) protect the small tongue, Kamakshi(She who has attractive eyes) protect my beard and voice be protected by Sarva mangala. (She who gives all that is good)

Greevayam Badhrakali cha prushtavamse danurdhari,
Neelagreeva bahikante nalikam nalakoobhari., 24

Gadga dharinyobhou skandow bahu me vajra dharini,
Hasthayor dhandini rakshed ambika cha anguleeshu cha., 25

Let Badrakali (the black goddess who protects) protect my neck, Neelagreeva (the goddess who is blue) protect the back portion of my neck, Nalakoobari protect the neck joint, Gadgadharini (She who holds the sword) protect my shoulders, Vajradharini (She who holds Vajrayudha) protect my arms, dhandini (She who punishes) protect my hands and Ambika (she who is the mother of the world) protect my fingers.

Nakham sooleswari raksheth kukshow rakshet naleswari,
Sthanou rakshet mahadevi mana soka nasini., 26

Let Sooleswari (she who holds the spear) protect my nails, Naleswari protect my abdomen, Mahadevi (The great goddess) protect my breasts and let Soka nasini (She who destroys sorrows) protect my mind.

Hrudayam lalitha devi hydhare shoola dharini,
Nabhim cha kamini raksheth, guhyam guhyeswari thadha., 27

Let Lalitha (The goddess who is easy to attain) protect my heart, let Sooladharini (She who holds the trident) protect my stomach, Kamini (She who is lovable) protect my belly and let Guhyeswari (She who is secret) protect my reproductive organs.

Bhoothanatha cha medram cha gudham mahisha vahini,
Katyam bhagagavathi rakshed januni vindhya vasini., 28

Let my penis be protected by Bhoothanada (She who is the ruler of all beings), my behind protected by Mahisha vahini, (She who rides on buffalo) my thighs by Bhagawathi (She who is the goddess) and knees be protected by Vindhyavasini. (She who lives on Vindhya Mountains)

Jange mahabala proktha janumadhye vinayaki,
Gulphayor narasimhi cha padha prushte amithoujasi., 29

Padamanguli sreedhari cha padadasthalavasini,
Nakhan damshtra karali cha kesamscaivordhwa kesini., 30

Let my knee cap be protected by Mahabala (she who is very strong) who has been mentioned in the Vedas, the centre of the knee be protected by Vinayaki, (She who helps us carry out things without obstruction, the forelegs be protected by Narasimhi)(The female power of Lord Narasimha), the top of the feet be protected by Amithoujasi, the fingers of the feet be protected by Sreedhari (She who holds Maha lakshmi), the bottom of the feet by Thalavasini, Nails of the feet by Karali (She who is black with anger)and hair all over the body by Oordhwakesi. (Goddess having long hair)

Roma koopani Kaubheri twacham Vageeswari Thadha,
Raktha majjavasa mamsanya asthi medhamsi parvathi., 31

Let the hair pores all over the body be protected by Kaubheri (The female power of the of Kubhera), skin be protected by Vagheeswari, (The goddess of words) and let Parvathy (The daughter of the Mountain) protect my blood, flesh, juices bones and fat.

Andhrani kala Rathrischa, piuthancha makuteswari,
Padmavathi padma kose kaphe choodamani sthadha., 32

Let my intestines be protected by Kala Rathri, (Goddess of Dark night) the bile be protected by Magudeswari, (Goddess who wears a crown, heart be protected by Padmavathi)(Goddess who sits on lotus) and let Choodamani (Goddess who is a great gem) protect my phlegm

Jwalamukhi nakha jwalam abhedya sarva sandhishu,
Shukram brahmani me rakshed chayam chathreswari Thadha., 33

Let the shine of my nails be protected by Jwalamukhi (She who has a face of a flame), all the joints be protected by Abhedya (She who cannot be injured), shadow be protected by Chatreswari (She who is like an umbrella) and Oh Brahmani (The female power of Lord Brahma) protect my semen.

Ahankaram Mano budhim rakjsha me dharma charini,
Pranapanou thadha vyana samana dhanameva cha., 34

Yasa keerthim cha Lakshmin cha Sadha rakshathu Chakrini,
Gothram Indrani me raksheth pasunme raksha Chandika., 35

Hey Dharmacharini(she walks on the path of Dharma), please protect my mind, intellect and my ego. Let the winds of the body viz. Prana, Apana, Vyana, Samana, Udhana. as well as fame, good name and wealth be protected by Chakreswari(She who wields the holy wheel). Hey Indrani(The female power of Lord Indra) protect my progeny and Hey Chandika(She who cannot be measured) protect my cows.

Puthran Rakshed Mahalakshmi, Bharyam Rakshadu Bhairavi,
Margam Kshemakari rakshed dwijaya sarvatha sthitha., 36

Let Maha Lakshmi protect my sons, Let Bhairavi (Another name for Parvathy) protect my wife and let my way be protected by Kshemakari (She who looks after) who is victorious and lives everywhere.

Raksha heenanthu yath sthanam varjitham kavachena thu,
Thad sarvam raksha me devi jayanthi papa nasini., 37

Whichever part does not have protectio, let all those be protected by you goddess who is the greatest and who destroys sins.

Padamekam na Gachethu yadi chedh cha Shubatmana,
Kavachenavyatho nithyam yathra yathra hi gachathi., 38

Thathra thathratha labascha vijaya saarva kamika,
Yam yam chinthayathe kamam tham tham prapnothi nischitham., 39

The one, who wishes all good to happen to him, should not walk a step without this Armour. One who travels to any direction protected by this armor will earn lot of money, get all sort of victory and definitely get all his wishes fulfilled.

Paramaiswaryamathulam prapsyathe bhoothale pumaan,
Nirbhayo jayathe marthya samgrameswaparajitha., 40

The man will get unmatched wealth and all human beings that chant this will walk without fear, being victorious in all wars.

Trilokye thu bhaveth poojya kavachenavutha puman,
Idanthu devya kavacham devanam abhi durlabham., 41

Ya padeth prayatho nithyam trisandhyam sradhayan witha,
Daivikale bavethasya trilokye cha aparajitha., 42

Jived varsha satham sagramapamruthyu vivarjitha,
Nasyanthi vyadhaya sarve lutha visphotakadhaya., 43

Sthavaram jangamam chapi kruthrimam chapi yadvisham,
Abhicharani sarvani manthra yanthrani bhoothale., 44

Bhoochara khecharas chaiva jalajaschoupadashika,
Sahaja kulaja mala dakini sakini sthadha., 45

Antharikshachara ghora dakinyancha maha bala,
Gruha bhootha pisachascha yaksha gandarwa rakshasa., 46

Brahma rakshasa vethala Koosmanda bhairavadhaya,
Nasyanthi darsanathasya kavache hrudhi samsthithe., 47

He who daily reads this Armour of the Goddess, which is even difficult for devas to obtain, in dawn, noon and dusk with devotion would be able to realise the goddess in person. He would live for one hundred years without getting defeated in all he three worlds with no untimely death in his family. This would destroy all the poxes. All the effects artificial poisons with temporary and permanent effects would be destroyed. All the black magic done in this world, and the bad spirits which travel on the earth and in the sky, which are made in water, which can be created and which hear the suggestions like Kulaja, Mala, Shakini and dakini, the terrible spirits which travel in the ether, the ghosts which reside in the home, yakshas, gandarwahas, Rakshasas, Brahmarakshasas, Vetalas Koosmandas and Bhairavis will be destroyed by the sight of such a man.

Manonathir bhavedragna thejovrudhi karam param,
Yasahasa vardhathe sopi keerthi manditha bhoothale., 48

The king would honour him and for he will have the glitter of divine power and his fame will increase in this materialistic world.

Japeth sapthasathim chandim kruthwa thu kavacham pura,
Yavad bhoomandalam dathe sasaila vana kananam., 49

Thavathistathi medhinyam santhathi puthra pouthriki,
Dehanthe paramam sthanam yath surair abhi durlabham.
Prapnothi purusho nithyam mahamaya prasadatha., 50

After reciting this Armour of the Goddess if one recites The “Devi Mahatmya (also called Chandi or Durga Sapthasathi) he would live in this world (Surrounded by forests and mountains) with sons and grand sons and in the end attain that salvation which even gods cannot get.

Devi Kavacham Samaptham

Thus ends the Armour of the Goddess.

DEVI SOOKTAM

DEVI SOOKTAM

2nd DAY (DEVI SOOKTAM)

DEVI SOOKTAM
2nd Night of Navaratri - Dwittiya

The Devi Suktam is recited and Goddess Mahakali is .

We take the name Shrī Brahma-chārinī (The one who observes the state of celibacy). She holds a rosary in her right hand and a water utensil in her left hand. She is blissful and endows happiness, peace, prosperity and grace.

II Atha Tantroktam Devi Suktam  II

Chandi Path

Namo devyai mahadevyai sivayai satatam namaha I
Namaha prakrityai bhadrayai niyataah pranatah sma taam. II1II

II Meaning II We bow to the Goddess, to the great Goddess, to the energy of Infinite Goodness. We prostrate, with hands together, to Nature, to the excellent one.

Roudrayai namo nityayi gouryayai dhatrayai namo namaha I
Jyothsnayayai chendurupinyayai sukhayayai satatam namaha. II2II

II Meaning II We bow to the Reliever of Sufferings, to the eternal, to the embodiment of rays of light. We continually bow to the Goddess who manifests light, to the form of devotion, to Happiness.

Kalyanyai pranatam vrddhyayai siddhyai kurmo namo namaha I
Nairrtyai bhubrtaam lakshmyai sharvanyayai tey namo namaha. II3II

II Meaning II We bow to the welfare of those who bow. To change, to perfection, to dissolution, to the wealth which sustains earth, to the wife of Consciousness, we bow.

Durgayai durgaparayai, saraayai sarvakarinyai I
Khyatyai tathaiva krsnayai dhumrayai satatam namaha. II4II

II Meaning II We bow to the one who removes difficulties, who removes beyond all difficulties, to the essence. We continually bow to the doer of all, to perception and to the unknowable one.

Atisoumyati raudrayai, natastastasyai namo namaha I
Namo jagatpratishtayai, devyai krtyai namo namaha II5II

II Meaning II We bow to the extremely beautiful and to the extremely fierce, we bow, we bow. We bow to the establisher of the perceivable world and and Who is the mundane existence, we bow, we bow.

Ya devi sarvabhuteshu, Vishnu mayeti shabdita I
Namastastyai II Namastastyai II Namastastyai namo namaha II6II

II Meaning II We bow to the divine Goddess in all existence who is addressed as the perceivable form of the consciousness which pervades all. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Chetanetyabhi dhiyate I
Namastastyai II Namastastyai II Namastastyai namo namaha II7II

II Meaning II We bow to the divine Goddess in all existence who resides all throughout the Consciousness and is known by the reflections of mind. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Buddhi rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II8II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of intelligence. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Nidra rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II9II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of Sleep. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Ksudha rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II10II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of Hunger. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Chaya rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II11II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of appearance. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, shakti rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II12II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of energy. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Trishna rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II13II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of desire. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Ksanti rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II14II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of patient forgiveness. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Jati rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II15II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of all living beings. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Lajja rupena samsthit I
Namastastyai II Namastastyai II Namastastyai namo namaha II16II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of humility. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Shanti rupena samsthit I
Namastastyai II Namastastyai II Namastastyai namo namaha II17II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of peace. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Sraddha rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II18II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of faith. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Kanti rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II19II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of beauty enhanced by love. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, lakshmi rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II20II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of true wealth. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Vritti rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II21II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of change. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Smriti rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II22II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of recollection or memory. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Daya rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II23II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of compassion. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Tusti rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II24II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of Satisfaction. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, Matr rupena samsthita I
Namastastyai II Namastastyai II Namastastyai namo namaha II25II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of Mother. We bow to her, we bow to her, we continually bow to her.

Ya devi sarvabhuteshu, bhranti rupena samsthit I
Namastastyai II Namastastyai II Namastastyai namo namaha II26II

II Meaning II We bow to the divine Goddess in all existence who resides in the form of confusion. We bow to her, we bow to her, we continually bow to her.

Indiyanamadhishtatri, bhutanam chaakhileshu yaa,
Bhuteshu satatam tsayai, vypti devyai namo namaha. II27II

II Meaning II Presiding over the senses of all beings and pervading all existence, to the Omnipresent Goddess who individualizes creation we bow, we bow.

Chitirupena ya krtsnametad vapya sthita jagat,
Namastastyai Namastastyai Namastastyai namo namaha. II28II

II Meaning II In the form of consciousness she distinguishes the individual phenomena of the perceivable universe. we bow, we bow, we bow, we bow to her.

stuta suraih purvamabhista samsrayat tathas urendrena dinesu sevita
Karotu sa naha shubhaheturiswari subhani bhadranyabhihantu capadaha  II29II

II Meaning II In the old days, that Who was eulogized, by the means of earlier attained wealth, by the demi-gods and by Indra (the king of demi-gods) — may that Goddess, Who is for auspicion, brings beautiful fortune to us and may She destroy the various calamities.

yaa sampratam coddhatadaityatapitair asmabhi risha ca surair namasyate I
Yaa ca smrta tatksanmeva hantinaha Sarvapado bhaktivinamra murtibhih  II30II

II Meaning II We Gods have been harassed by arrogant thoughts in the manner of men, and at this time all of us Gods bow to seer of all, who, when bowed to with devotion, and remembered in a physical image immediately terminates our every adversity.