To read about the concluding chapters of Devimahatmyam click on the link
http://docs.google.com/Doc?id=dgrh7d7w_16drvk77d8
Thursday, July 24, 2008
Enemies in the Satvic Plane
To read about the manifestation of Devi in the satvic plane click on the link
http://docs.google.com/Doc?id=dgrh7d7w_15gkrqj6fk
http://docs.google.com/Doc?id=dgrh7d7w_15gkrqj6fk
Enemies in the Rajasic Plane
To read about the manifestation of Devi for the destruction of enemies in the rajasic plane click on the following link
http://docs.google.com/Doc?id=dgrh7d7w_14fb4x7kzv
http://docs.google.com/Doc?id=dgrh7d7w_14fb4x7kzv
Enemies in the Tamasic Plane
To read about the manifestation of Devi to destroy the enemies in the tamasic plane open the link:
http://docs.google.com/Doc?id=dgrh7d7w_13d95zfgcn
http://docs.google.com/Doc?id=dgrh7d7w_13d95zfgcn
Introduction
Vidya is pure knowledge that transcends mind and intellect. It leads to liberation from all bondages caused by maya - the delusions residing in mind. The manifested universe is a product of maya. All entities in the manifested universe are transient and hence unreal in the absolute sense. They apprear to be because the mind perceiving them is affected by maya. Hence the knowledge pertaining to the manifested universe is avidya...something other than true knowledge...because that is tainted by the unreality of the subject.
The nature and relevance of vidya and avidya can be pretty confusing. The ambivalence towards these can be a source of weakness. While pursuing avidya it appears that we are getting entangled in the transactions in the manifested universe, thus compromising the chance for achieving ultimate liberation. And while pursuing vidya there is the feeling that we may be leaving out something that we ought to have done in the manifested universe. The mind finds it very difficult to pursue either course with total freedom and committment. The right course is prescribed in Isavasya Upanishad as - 'avidyaya mrutyum teertva vidyayamrutamasnute'. This means one should overcome death by mastering avidya and then attain immortality by pursuing vidya. The wisdom imparted through the stories of Devimahatmyam is addressed to the mastery of avidya - to the art of belonging to the manifested universe harmoniously. Desires prompt actions. Addressing all desires to Devi...the sublime manifestation of femininity...and making her the focus of one's affections...every action becomes an offering to Devi. Then the discontinuity between the domain of divine immortality and the domain of the manifested universe vanishes.
In the manifested universe, death is the end of everything. The traumatic exit from this world is the most fearsome experience for a living being. The truncation of relevance that comes with death makes it a terrible event. With the fear of death lurking in the heart it becomes impossible to set our sights on higher levels of experience. In fact the vision of the void into which everything gets absorbed at the time of death makes every other thought of limited relevance. To overcome the fear of death there should be an assurance about the continuity of relevance. This continuity is to be achieved by total conformity to a divine scheme of things, which transcends existence in this manifested universe. And to achieve that conformity it is essential to have the knowledge about the working of the manifested universe within the framework of that divine scheme. So even though the manifested universe is a delusion supported by mind, it is important to learn the science and art of belonging to it. The right kind of belonging to the manifested universe will provide freedom from the fear of death. This freedom is the platform from which the pure knowledge that leads to total liberation is to be pursued.
The divinity that transcends the manifested universe has two facets. The first is that of a Provider and the second is that of a Reciever. The Provider supplies the divine aspirations that prompt the formation of yajnas - projects focused on the welfare of all - and provide the resources for the performance of yajnas. The Receiver enjoys the outcome of the performance of yajnas. This enjoyment is the engine that powers the performance of yajnas and thus keeps the manifested universe together. This facet of a Receiver, which is feminine in nature, is Devi. Understanding Devi is the understanding of the power that makes the manifested universe tick.
In a healthy community, the dissemination of knowledge should lead the members to freedom and happiness. For this to be effective it should be addressed to the members taking into account the personalities of the members. That is why 'chaturvarnya' remains as one of the core principles in sanatana dharma. Chaturvarnya identifies four categories of personalities, namely - brahmin, kshatriya, vaishya and shudra. This categorization is based on the functions that are natural to each personality. The pursuit of truth and the formation of projects for universal welfare are the natural themes for a brahmin. The responsibility for the protection of establishments and processes is owned by a kshatriya. Maintening the balance in transactions appeals to a vaishya. Shudra is satisfied with the role of serving with devotion. These four categories of personalities coexist in any organized unit of human society - from individual members to families to business establishments to kingdoms - irrespective of the religious faith to which they subscribe and the country to which they belong.
Truth can be perceived without distortion only when there is perfect detachment. So a brahmin in pursuit of absolute truth has to remain detached from the manifested universe. He is committed to spirituality and remains as a seer...a guru...for the world. For him prospering here by establishing his identity, making conquests, accentuating his relevance and victory over enemies are not important because all these are in the domain of the manifested universe. His sight is set on the realization of the oneness with Brahma. He can however perceive the importance of these objectives to the others who are still entangled with the manifested universe. Hence a brahmin is qualified to dispense wisdom applicable in the domain of manifested universe without being affected by it. So the message of Devimahatmyam is dispensed by a brahmin to a kshatriya and a vaishya who own the responsibility of the preservation of orderly existence.
The brahmin, kshatriya, vaishya and shudra personalities co-exist in the same entity. Thus a man has the ability to withdraw into the depths of himself detached from the surroundings to contemplate. He has the traits of character that prompts him to defend what he considers as important. He is constantly aware of the need to maintain balanced relationships at all levels. He has the ability to submit to legitimate authority to serve with discipline. Depending on the context the same entity acts with different attitudes. So when it is said that the message of Devimahatmyam is addressed to kshatriya and vaishya it should be understood that it is addressed to the kshatriya and the vaishya personalities in all entities.
Kshatriya and vaishya personalities need essentially the same wisdom. This wisdom which is extracted and dispensed by the brahmin personality, pertains to the factors that affect the healthy existence of entities. Suratha, the kshatriya, and Samadhi, the vaishya, has to approach Sumedhas, the brahmin, for enlightenment. Devimahatmyam unfolds as stories told by Sumedhas to instruct Suratha and Samadhi. At the end of the session Suratha and Samadhi are well-initiated to seek Devi in their hearts. With this initiation they concentrated on their own sensibilities trying to feel the presence of Devi everywhere. They made an idol of Devi with the objects that touched their sensibilities. They dedicated their sensations to Devi. Devi was pleased with their devotion and blessed them in accordance with their backgrounds and aspirations.
The misgivings about Chaturvarnya often make proper appreciation of the message of Devimahatmyam difficult. The evil of a rigid caste system with accompanying social inequities has tainted the original meaning of chaturvarnya. It should be understood that the caste system was a corruption perpetrated by man, that really does not discredit the original principle of chaturvarnya. There is no necessity to look apologetic when we read about the declaration of Krishna to Arjuna that chaturvarnya is created by him. The differences between the four categories of personalities are to be understood and acknowledged if wisdom is to be dispensed in a manner that improves the art of living.
To many, Devimahatmyam is a magic to ward off evil spirits. There are fables in which caste brahmins carry Devimahatmyam as protection when they wander into forests infested by evil sprits. I have used the word caste brahmin to denote those who are born as brahmins by virtue of the caste system. Sheer birth does not mean that they are true brahmins. True brahmins do not really need to do this because they remain detached from the manifested universe. In one story an unfortunate caste brahmin forgot to do this. An evil spirit took the form of a beautiful woman and enticed him with sensual pleasures. When he succumbed to the temptation the beautiful palace to which he had been taken became a tall palm tree from which there was no escape. In the morning his bones were seen scattered under the palm tree. This story is symbolic. A real brahmin remains detached and unaffected by manifested universe. But if one wants to wander into the forest - to involve in the manifested universe - he can not escape being a kshatriya and a vaishya. He has to own the responsibility to effectively maintain his integrity and stability before getting involved with the pleasures of the world and has to equip himself with the appropriate wisdom. The caste brahmin who forgot this cardinal requirement and plunged into the enticing pool of sensual enjoyment destroyed himself.
Our integrity and freedom are facing challenges everywhere with the convergence of the whole world towards the concept of a 'global village'. We can not wish away this wave of globalization because it is a corollary to technological progress. The burden of the responsibility to remain as entities by maintaining the systems around us with stability and strength is now more palpable than in the past. And responsibilities can be effectively fulfilled only when one is equiped with the appropriate wisdom. The study of Devimahatmyam is as relevant today as it was in the ancient times.
Each syllable of Devimahatmyam in Sanskrit is considered a potent mantra. Sounds resonate to suggest emotions and thoughts. But, for this resonance to happen, the listener must have the appropriate background culture and the chanting should be done in a proper environment. When such a culture and environment are present the condensed meanings lying dormant in the mantras will manifest spontaneously. In the present day world it is rare to have that privilege. Today, in order to retain the relevance of the mantras, there is a need for the dissemination of their meanings. In the present world the mantras getting chanted with blind faith without any regard for their meaning may not really work and the mantra itself could get discredited and their relevance challenged on account of that. For example a scientist may cry hoarse that it is absurd to say that the chanting of Mrutyunjaya Mantra can ward off death and bestow perpetual youth. Well! He is right in a way. But real purport of Mrutyunjaya Mantra is that by dedicating all actions to Siva one should strive for total relevance and total freedom from conditionalities. The image of the hard-skinned pumpkin gradually getting detached from the mother plant converting itself as food for the world says it all. Forgetting this poetic imagery if the mantra is palmed of as a string of syllables we are loosing the benefit of the mantra to a great extent. For the chanting of a mantra to be beneficial it is necessary that while chanting, the purport of the mantra must be recalled to the mind. It is not merely the vibrations of sound touching the senses that does the trick but also the stimulation of mind and intellect by the ideas suggested by the mantra. It is felt that some elaboration of the purport of the stories and the verses will be helpful for anyone trying to read Devimahatmyam. This elababoration is far from exhaustive because it is just a projection on a plane conditioned by the background and experiences of the author.
It is generally recommended that the three stotras known as Argala, Keelaka and Devikavacha be chanted before commencing the study of Devimahatmyam. The purport of these stotras is described immediately after this introduction. Argala Stotra presents the theme of Devi as a brief insight. Keelaka Stotra prepares the staging of Devimahatmyam and lay down the restraints to be followed for the correct understanding of it. Devikavacham provides instructions on the right attitudes to be maintained to harness the power generated by the study of Devimahatmyam. After this the chapters follow the same order as in the original Sanskrit text. I hope this effort will succeed in eliciting interest in the minds of readers to make a serious study of Devimahatmyam.
The nature and relevance of vidya and avidya can be pretty confusing. The ambivalence towards these can be a source of weakness. While pursuing avidya it appears that we are getting entangled in the transactions in the manifested universe, thus compromising the chance for achieving ultimate liberation. And while pursuing vidya there is the feeling that we may be leaving out something that we ought to have done in the manifested universe. The mind finds it very difficult to pursue either course with total freedom and committment. The right course is prescribed in Isavasya Upanishad as - 'avidyaya mrutyum teertva vidyayamrutamasnute'. This means one should overcome death by mastering avidya and then attain immortality by pursuing vidya. The wisdom imparted through the stories of Devimahatmyam is addressed to the mastery of avidya - to the art of belonging to the manifested universe harmoniously. Desires prompt actions. Addressing all desires to Devi...the sublime manifestation of femininity...and making her the focus of one's affections...every action becomes an offering to Devi. Then the discontinuity between the domain of divine immortality and the domain of the manifested universe vanishes.
In the manifested universe, death is the end of everything. The traumatic exit from this world is the most fearsome experience for a living being. The truncation of relevance that comes with death makes it a terrible event. With the fear of death lurking in the heart it becomes impossible to set our sights on higher levels of experience. In fact the vision of the void into which everything gets absorbed at the time of death makes every other thought of limited relevance. To overcome the fear of death there should be an assurance about the continuity of relevance. This continuity is to be achieved by total conformity to a divine scheme of things, which transcends existence in this manifested universe. And to achieve that conformity it is essential to have the knowledge about the working of the manifested universe within the framework of that divine scheme. So even though the manifested universe is a delusion supported by mind, it is important to learn the science and art of belonging to it. The right kind of belonging to the manifested universe will provide freedom from the fear of death. This freedom is the platform from which the pure knowledge that leads to total liberation is to be pursued.
The divinity that transcends the manifested universe has two facets. The first is that of a Provider and the second is that of a Reciever. The Provider supplies the divine aspirations that prompt the formation of yajnas - projects focused on the welfare of all - and provide the resources for the performance of yajnas. The Receiver enjoys the outcome of the performance of yajnas. This enjoyment is the engine that powers the performance of yajnas and thus keeps the manifested universe together. This facet of a Receiver, which is feminine in nature, is Devi. Understanding Devi is the understanding of the power that makes the manifested universe tick.
In a healthy community, the dissemination of knowledge should lead the members to freedom and happiness. For this to be effective it should be addressed to the members taking into account the personalities of the members. That is why 'chaturvarnya' remains as one of the core principles in sanatana dharma. Chaturvarnya identifies four categories of personalities, namely - brahmin, kshatriya, vaishya and shudra. This categorization is based on the functions that are natural to each personality. The pursuit of truth and the formation of projects for universal welfare are the natural themes for a brahmin. The responsibility for the protection of establishments and processes is owned by a kshatriya. Maintening the balance in transactions appeals to a vaishya. Shudra is satisfied with the role of serving with devotion. These four categories of personalities coexist in any organized unit of human society - from individual members to families to business establishments to kingdoms - irrespective of the religious faith to which they subscribe and the country to which they belong.
Truth can be perceived without distortion only when there is perfect detachment. So a brahmin in pursuit of absolute truth has to remain detached from the manifested universe. He is committed to spirituality and remains as a seer...a guru...for the world. For him prospering here by establishing his identity, making conquests, accentuating his relevance and victory over enemies are not important because all these are in the domain of the manifested universe. His sight is set on the realization of the oneness with Brahma. He can however perceive the importance of these objectives to the others who are still entangled with the manifested universe. Hence a brahmin is qualified to dispense wisdom applicable in the domain of manifested universe without being affected by it. So the message of Devimahatmyam is dispensed by a brahmin to a kshatriya and a vaishya who own the responsibility of the preservation of orderly existence.
The brahmin, kshatriya, vaishya and shudra personalities co-exist in the same entity. Thus a man has the ability to withdraw into the depths of himself detached from the surroundings to contemplate. He has the traits of character that prompts him to defend what he considers as important. He is constantly aware of the need to maintain balanced relationships at all levels. He has the ability to submit to legitimate authority to serve with discipline. Depending on the context the same entity acts with different attitudes. So when it is said that the message of Devimahatmyam is addressed to kshatriya and vaishya it should be understood that it is addressed to the kshatriya and the vaishya personalities in all entities.
Kshatriya and vaishya personalities need essentially the same wisdom. This wisdom which is extracted and dispensed by the brahmin personality, pertains to the factors that affect the healthy existence of entities. Suratha, the kshatriya, and Samadhi, the vaishya, has to approach Sumedhas, the brahmin, for enlightenment. Devimahatmyam unfolds as stories told by Sumedhas to instruct Suratha and Samadhi. At the end of the session Suratha and Samadhi are well-initiated to seek Devi in their hearts. With this initiation they concentrated on their own sensibilities trying to feel the presence of Devi everywhere. They made an idol of Devi with the objects that touched their sensibilities. They dedicated their sensations to Devi. Devi was pleased with their devotion and blessed them in accordance with their backgrounds and aspirations.
The misgivings about Chaturvarnya often make proper appreciation of the message of Devimahatmyam difficult. The evil of a rigid caste system with accompanying social inequities has tainted the original meaning of chaturvarnya. It should be understood that the caste system was a corruption perpetrated by man, that really does not discredit the original principle of chaturvarnya. There is no necessity to look apologetic when we read about the declaration of Krishna to Arjuna that chaturvarnya is created by him. The differences between the four categories of personalities are to be understood and acknowledged if wisdom is to be dispensed in a manner that improves the art of living.
To many, Devimahatmyam is a magic to ward off evil spirits. There are fables in which caste brahmins carry Devimahatmyam as protection when they wander into forests infested by evil sprits. I have used the word caste brahmin to denote those who are born as brahmins by virtue of the caste system. Sheer birth does not mean that they are true brahmins. True brahmins do not really need to do this because they remain detached from the manifested universe. In one story an unfortunate caste brahmin forgot to do this. An evil spirit took the form of a beautiful woman and enticed him with sensual pleasures. When he succumbed to the temptation the beautiful palace to which he had been taken became a tall palm tree from which there was no escape. In the morning his bones were seen scattered under the palm tree. This story is symbolic. A real brahmin remains detached and unaffected by manifested universe. But if one wants to wander into the forest - to involve in the manifested universe - he can not escape being a kshatriya and a vaishya. He has to own the responsibility to effectively maintain his integrity and stability before getting involved with the pleasures of the world and has to equip himself with the appropriate wisdom. The caste brahmin who forgot this cardinal requirement and plunged into the enticing pool of sensual enjoyment destroyed himself.
Our integrity and freedom are facing challenges everywhere with the convergence of the whole world towards the concept of a 'global village'. We can not wish away this wave of globalization because it is a corollary to technological progress. The burden of the responsibility to remain as entities by maintaining the systems around us with stability and strength is now more palpable than in the past. And responsibilities can be effectively fulfilled only when one is equiped with the appropriate wisdom. The study of Devimahatmyam is as relevant today as it was in the ancient times.
Each syllable of Devimahatmyam in Sanskrit is considered a potent mantra. Sounds resonate to suggest emotions and thoughts. But, for this resonance to happen, the listener must have the appropriate background culture and the chanting should be done in a proper environment. When such a culture and environment are present the condensed meanings lying dormant in the mantras will manifest spontaneously. In the present day world it is rare to have that privilege. Today, in order to retain the relevance of the mantras, there is a need for the dissemination of their meanings. In the present world the mantras getting chanted with blind faith without any regard for their meaning may not really work and the mantra itself could get discredited and their relevance challenged on account of that. For example a scientist may cry hoarse that it is absurd to say that the chanting of Mrutyunjaya Mantra can ward off death and bestow perpetual youth. Well! He is right in a way. But real purport of Mrutyunjaya Mantra is that by dedicating all actions to Siva one should strive for total relevance and total freedom from conditionalities. The image of the hard-skinned pumpkin gradually getting detached from the mother plant converting itself as food for the world says it all. Forgetting this poetic imagery if the mantra is palmed of as a string of syllables we are loosing the benefit of the mantra to a great extent. For the chanting of a mantra to be beneficial it is necessary that while chanting, the purport of the mantra must be recalled to the mind. It is not merely the vibrations of sound touching the senses that does the trick but also the stimulation of mind and intellect by the ideas suggested by the mantra. It is felt that some elaboration of the purport of the stories and the verses will be helpful for anyone trying to read Devimahatmyam. This elababoration is far from exhaustive because it is just a projection on a plane conditioned by the background and experiences of the author.
It is generally recommended that the three stotras known as Argala, Keelaka and Devikavacha be chanted before commencing the study of Devimahatmyam. The purport of these stotras is described immediately after this introduction. Argala Stotra presents the theme of Devi as a brief insight. Keelaka Stotra prepares the staging of Devimahatmyam and lay down the restraints to be followed for the correct understanding of it. Devikavacham provides instructions on the right attitudes to be maintained to harness the power generated by the study of Devimahatmyam. After this the chapters follow the same order as in the original Sanskrit text. I hope this effort will succeed in eliciting interest in the minds of readers to make a serious study of Devimahatmyam.
Three Stotras to be Chanted Before the Study of Devimahatmyam
The content of the three stotras - Argala, Keelaka and Devikavacham - to be chanted before undertaking the study of Devimahatmyam are given in the following link:
http://docs.google.com/Doc?id=dgrh7d7w_12cmzbhqcb
http://docs.google.com/Doc?id=dgrh7d7w_12cmzbhqcb
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