Salutations to the Divine Mother who exists in all beings in the form of intelligence, mercy and beauty, Salutations, O Sweet Mother, the consort of Lord Siva. O Mother Parvati! Thou art Lakshmi, Thou art Saraswati. Thou art Kaali, Durga and Kundalini Shakti. Thou art in the form of all objects. Thou art the sole refuge of all. Thou hast enchanted the whole world. The whole universe is the play of Thy three Gunas. How can I praise Thee? Thy glory is indescribable. Thy splendour is ineffable. Protect me. Guide me, O Loving Mother>
O Adorable Mother! Thou hast generated this great illusion by which all people walk deluded in this world. All sciences have come from Thee. Without Thy grace, no one can get success in spiritual Sadhana and salvation in the end. Thou art the seed for this world. Thou hast two aspects, viz., the unmanifested aspect or Avyaktam and the manifested aspect or the gross universe. The whole world gets dissolved in Avyaktam during Pralaya. Give me the divine eye. Let me behold Thy real majestic form. Help me to cross over this illusion, O Kind Mother!
O Compassionate Mother! I bow to Thee. Thou art my saviour. Thou art my goal. Thou art my sole support. Thou art my guide and the remover of all afflictions, troubles and miseries. Thou art the embodiment of auspiciousness. Thoupervadest the whole universe. The whole universe is filled with Thee. Thou art the storehouse of all qualities. Do Thou protect me. I again and again salute Thee. O Glorious Mother! Salutations to Thee. All women are Thy parts. Mind, egoism, intellect, body, Prana, senses, are Thy forms. Thou art Para Shakti and Apara Prakriti. Thou art electricity, magnetism, force, energy, power and will. Thou art electricity, magnetism, force, energy, power and will. All forms are Thy forms only. Reveal to me The mystery of creation. Bestow on me the divine knowledge.
O Loving Mother! Thou art the primal energy. Thou hast two aspects, namely, the terrible and peaceful. Thou art modesty, gentleness, shyness, generosity, courage, forbearance and patience. Thou art faith in the heart of devotees and generosity in noble people, chivalry in warriors and ferocity in tigers. Give me strength to control the mind and the Indriyas. Make me worthy to dwell in Thee. Salutations unto Thee.
O Mother Supreme! When shall I have equal vision and placid state of mind? When shall I be established in Ahimsa, Satyam and Brahmacharya? When shall I have Thy cosmic vision? When shall I get deep abiding peace and perennial joy? When shall I enter into deep meditation and Samadhi?
O Radiant Mother! I have not done any spiritual Sadhana or service of teachers. I have not practiced any Vrata, pilgrimage, charity, Japa and meditation or worship. I have not studied religious scriptures. I have neither discrimination nor dispassion. Thou art my sole refuge. Thou art my only support. My silent adorations unto Thee. I am Thy meek suppliant. Remove the veil of ignorance.
O Gracious Mother! Prostrations unto Thee. Where art Thou? Do not forsake me. I am Thy child. Take me to the other shore of fearlessness and joy. When shall I behold Thy lotus feet with my own eyes? Thou art the boundless ocean of mercy. When philosopher's stone turns iron into gold by contact, when the Ganges turns impure water into pure water, can't Thou not turn me, O Divine Mother, into a pure a pure soul? May my tongue repeat Thy Name always!
Since the dawn of civilization, when the primitive man lived in a matriarchal society, the worship of the Divine Mother came into practice. Later on, as civilization progressed, the matriarchal pattern gradually faded out, and the father became the head of the family unit, where he was treated as the man in authority and to whom everyone looked for guidance and approval. Consequently, there was a change in the concept of God as such; the Fatherhood of God was established. But Mother worship persisted simultaneously, since this concept was psychologically more appealing to the devotee, the mother being nearest in filial affection to the child. Subsequently, a synthetic harmony between the Motherhood and Fatherhood of God was developed by the Hindu religion; the people worshipped Sita and Rama, or Radha and Krishna together.
The concept of the human mind is based on relative experience. Subjective idealism, therefore, in its initial stages, takes the aid of objective and relative analogies. God is neither limited to abstract or concrete concepts. But it is easier to establish a conscious relationship with the Providence in terms of benevolent fatherhood or affectionate, kindly motherhood than by the concept of an unfathomable void. God is devoid of qualities, in reality, but a relative superimposition of the positive ideals of goodness and virtue is essential for self-culture and spiritual progress of the aspirant.
Mother is very kind to her child. You are more free with your mother than with anybody else. It is the mother who protects you, nourishes you, consoles you, consoles you, cheers you and nurses you. She is your first preceptor. She sacrifices her all for the sake of her children. In the spiritual field also, the aspirant has very intimate relationship with the Divine Mother.
The Upasana or the worship of the Universal Mother leads to the attainment of knowledge of the Self. The Yaksha Prasna in Kenopanishad supports this view. Approach Her with an open heart. Lay bare your mind with frankness and humility. Let your thoughts be pure and sublime. Become as simple as a child. Pulverise your individual entity, the egoistic nature, cunningness, selfishness and crookedness. Make a total, unreserved, ungrudging self-surrender to Her. Chant Her Mantras. Worship Her with faith and devotion.
Navaratri is the most suitable occasion for doing intense Sadhana. These nine days are very sacred to Mother. Plunge yourself in Her worship. It is an occasion symbolizing the victory of the higher, divine forces over the lower, negative qualities that find their expression in injustice, oppression, aggrandizement, greed, selfishness, hatred and a host of other undivine forces that add to the suffering of man.
Worship the Mother in all Her manifestations. She is the creative aspect of the Absolute. She is symbolized as Cosmic Energy. Energy is the physical ultimate of all forms of matter and the sustaining force of the Spirit. Energy and Spirit are inseparable. They are essentially one. The five elements and their combinations are the external manifestations of the Mother. Intelligence, discrimination, psychic power and will are Her internal manifestations. Humanity is Her visible form. Service of humanity is, therefore, the worship of the Divine Mother.
Feel that the Mother sees through your eyes, hears through your ears, and works through your hands. Feel that the body, mind, Prana, intellect and all their functions are Her manifestations. The one, universal life throbs in the heart of all. How can there be any room for hatred and selfishness, when by hating another you are but hating the Mother, when by being selfish to another you are but denying your own self. Drive deep this consciousness within your heart. Always meditate and practice this ideal of divine oneness.
Mother's grace is boundless. Her mercy is illimitable. She is pleased with a little purity of heart. The sacred Navaratri is approaching. Do not lose this glorious opportunity. Make a definite and sincere attempt to obtain the grace of the Mother. She will transform your entire life, and bless you with the milk of divine wisdom, spiritual insight and Kaivalya!
May you all obtain the grace of Mother Durga!
Devi is synonymous with Shakti or the Divine Power that manifests, sustains and transforms the universe as the one unifying Force of Existence. In fact, worship of Devi is not sectarian; it does not belong to any cult. By Drive or Shakti we mean the presupposition of all forms of existential power, the power of knowledge, of omniscience. These powers are the glorious attributes of God- you may call him Vishnu or Siva or as you like. In other words, Shakti is the very possibility of the Absolute's appearing as many, of God's causing this universe. Shakti and Shakta are one; the power and the one who possesses the power cannot be separated; God and Shakti are like fire and heat of fire.
Devi-worship or Shakti-worship is therefore worship of God's glory, of God's greatness and supremacy. It is adoration of the Almighty. It is unfortunate that Devi is misunderstood as a blood-thirsty 'Hindu Goddess.' No. Devi is not the property of the Hindu alone. Devi does not belong to any religion. Devi is the conscious power of the Deva. Let this never be forgotten. The words Devi, Shakti, etc., and the ideas of the different forms connected with these names are concessions given to the limitations of human knowledge; human comprehension. Bhagavan Sri Krishna syas in the Gita, "This is only my lower nature Shakti, beyond this is my higher nature, the Original Shakti, the life principle which sustains this entire universe." The Upanishad syas, "The Para Shakti, the Supreme Power of this God is heard of in various ways, this power is the nature of God manifesting as knowledge, strength and activity." Truly speaking all beings of the universe are Shakti worshippers, for there is none who does not love and long for power in some form or other. Physicists and scientists have proved now that everything is pure imperishable energy. This energy is only a form of Divine Shakti which exists on every form of existence.
Since Shakti cannot be worshipped in its essential nature, it is worshipped as conceived of in its manifestations, viz., creation, preservation and destruction. Shakti in relation to these three functions is Saraswati, Lakshmi and Kaali. These, as is evident, are not three distinct Devis, but the one formless Devi worshipped in three distinct Devis, but the one formless Devi worshipped in three different forms. Navaratri is the festive occasion of the 'nine-day-worship of Maha-Kaali, Maha-Lakshmi and Maha-Saraswati' the Divinity of the Universe adored in three ways.
Saraswati is cosmic intelligence, cosmic consciousness, cosmic knowledge. Worship of Saraswati is necessary for Buddhi-Shuddhi, Viveka-Udaya, Vichara-Shakti for Jnana for Self-illumination. Lakshmi does not mean mere material wealth like gold, cattle, etc. All kinds of prosperity, glory, magnificence, joy, exaltation or greatness come under the grace of Goddess Lakshmi. Sri Appayya Dikshitar calls even final Liberation as "Moksha Samrajya Lakshmi." Hence worship of Lakshmi means the worship of Divinity, the power that dissolves multiplicity in unity. The worship of Devi is therefore the explanation of the entire process of spiritual Sadhana in all its aspects.
During Navaratri, observe strict anushthana, and purify your inner spiritual nature. This is the most auspicious time in the year for Mother-Worship. Read Sapthasathi, or Devi Mahatmya and Lalita Sahasranama. Do Japa of the Mantra of Devi. Perform formal worship with purity and sincerity and absolute devotion. Cry for the Darshan of Mother Devi. The Divine Mother will bless you with the knowledge, the peace and the joy that know no end. May the Divine Mother bless you all!
About this Book:
During the Navaratra Durga Puja at the Sivananda Ashram, Rishikesh, in 1953 (8th to 17th October), Revered Sri Swami Chidanandaji Maharaj delivered a series of most illuminating lectures on "God as Mother" which have been brought together in a book form.
These lectures contain in them an inspiring message to all sections and strata of mankind. That it has already gone through four editions before this, gives ample credence that it was well received by readers.
About the Author
Revered Gurudev Swami Sivanandaji's worthly spiritual successor has been referred to as follows, "If one wants to see boldness of spirit behind a slender appearance, irrevertible command of heart behind a benign face, unwavering peace of mind behind dynamism of action, impersonal detachment behind personal love and care- all at once in a single person, one cannot do better than meet "Swami Chidananda."
Born on 24th September, 1916, into a wealthy Brahmin family in South India, Swami Chidananda absorbed love for tradition and respect for rituals. At Loyola College, Madras (now Chennai), Swamiji had a brilliant scholastic career. The ideals and teachings of Jesus made a deep impression in his heart, and he was able to synthesize them with all that is best and noble in Hindu Culture. The two profound influences in Swamiji's life were the teachings of Sri Ramakrishna and the example of his Gurudev, Sri Swami Sivananda. He joined Gurudev in 1943 and from then on the Ashram and the lofty ideals of The Divine Life Society became home and field of service for him.
Swami Chidananda was born with an insatiable zeal to serve the sick and the suffering. Even in childhood he built huts for lepers on the lawns of his home and looked after them as though they were deities.
Swami Sivananda said about his spiritual son and beloved disciple:
"Chidananda is a Jivanmukta, a great Saint, an ideal Yogi, a Para-Bhakta and a great sage. Swami Chidananda is all this and much more. He was a great Yogi and Saint in his previous birth itself. His lectures are the outpouring of his saintly heart, the revelations of intuitive wisdom. And he is a practical Vedantin, his words have tremendous power. He is born to fulfill a great mission."
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