Vedic Worship - Give up fear know your real mother
The earliest feature of worshipping DEVI was according to those TANTRAS that were approved by the VEDIC SAT - SAMPRADAYA. During the course of time some TANTRAS sprout up like the unwanted MUSHROOMS, propagating KAULACHARA, VAMACHARA, wherein DEVI pooja was imposed in a vulgar form, es-chewing the path of DHARMA, and devoid of morality, with extensive use of blood, wine etc under the name of PANCHA MAKARAS.
Contrary to the tradition, and depicting DEVI in a fearful form, animal sacrifices to HER were imposed to achieve instant SIDDHIS. Those who follow this cult are termed as TANTRIKS and appeasement of selfish desires is their only aim.
Contrary to the tradition, and depicting DEVI in a fearful form, animal sacrifices to HER were imposed to achieve instant SIDDHIS. Those who follow this cult are termed as TANTRIKS and appeasement of selfish desires is their only aim.
More details on the cult can be ascertained from many of their works such as KAULIKA KALPA SUTRAM, SETHU BANDHAM, KAULOPANISHAD BHASHYAM, RATNALOKAM, KAULAVALI NIRNAYAM, KULARNAVA TANTRA, NITHYOTSAVAM, SOWBHAGYA BHASKARA, etc.
According to TANTRIKS, THE KAULIKA KALPA SUTRAM, is devised by none other than BHAGAVAN PARASURAMA, one of the ten AVATARS OF SRI MAHA VISHNU, the protector of the UNIVERSE. This is unbelievable.
SRI MAHA VISHNU manifests HIMSELF when DHARMA is downtrodden, to protect the good and to end the evil. Since TANTRIK CULT imposes animal sacrifices, ignoring and detesting the path of BHAGAVAN PARASURAMA, would never have devised the TANTRIK cult which is detrimental to the interests of all in the UNIVERSE.
The consumption of wine in SAKTHEYA CULT, the consumption of mutton in GANAPATYA, THE RAKTHA TARPANA in SAURA CULT, the KAPALA DHARANA in BHAIRAVA CULT, -- whatever be their name, they are all found harmful to all the begins in the UNIVERSE.
Vedic followers whose aim is to secure peace to all beings, condemned and abolished the TANTRIK cult ages ago. Despite this the condemned cult is alive even today.
To extensively propagate the cult, TANTRIKS intelligently introduced the features of their cult in the Vedic form of worship and polluted it, thus misinterpreting the entire concept. The impact of that population is so great that it is now very difficult to segregate the items unless one is well-versed in the subject.
Incidentally it is appropriate to pay homage to JAGAD GURU SRI SRI SRI KALYANANANDA BHARATHI MANTHACHARYA MAHASWAMY OF SRINGERI VIRUPAKSHA SARADA PEETHAM, GUNTUR. A learned PANDIT about our ARSHA SAMPRADAYA, he wrote many works highlighting the greatness of the VEDIC TRADITION and exposing the TANTRIK cult. If only HIS works can see the light of the day, we would know more about the subtle aspects and the degree of pollution the SAMPRADAYA suffered on account of the conspiracy played by the TANTRIKS.
Contrary to the tradition, and depicting DEVI in a fearful form, animal sacrifices to HER were imposed to achieve instant SIDDHIS. Those who follow this cult are termed as TANTRIKS and appeasement of selfish desires is their only aim.
Contrary to the tradition, and depicting DEVI in a fearful form, animal sacrifices to HER were imposed to achieve instant SIDDHIS. Those who follow this cult are termed as TANTRIKS and appeasement of selfish desires is their only aim.
More details on the cult can be ascertained from many of their works such as KAULIKA KALPA SUTRAM, SETHU BANDHAM, KAULOPANISHAD BHASHYAM, RATNALOKAM, KAULAVALI NIRNAYAM, KULARNAVA TANTRA, NITHYOTSAVAM, SOWBHAGYA BHASKARA, etc.
According to TANTRIKS, THE KAULIKA KALPA SUTRAM, is devised by none other than BHAGAVAN PARASURAMA, one of the ten AVATARS OF SRI MAHA VISHNU, the protector of the UNIVERSE. This is unbelievable.
SRI MAHA VISHNU manifests HIMSELF when DHARMA is downtrodden, to protect the good and to end the evil. Since TANTRIK CULT imposes animal sacrifices, ignoring and detesting the path of BHAGAVAN PARASURAMA, would never have devised the TANTRIK cult which is detrimental to the interests of all in the UNIVERSE.
The consumption of wine in SAKTHEYA CULT, the consumption of mutton in GANAPATYA, THE RAKTHA TARPANA in SAURA CULT, the KAPALA DHARANA in BHAIRAVA CULT, -- whatever be their name, they are all found harmful to all the begins in the UNIVERSE.
Vedic followers whose aim is to secure peace to all beings, condemned and abolished the TANTRIK cult ages ago. Despite this the condemned cult is alive even today.
To extensively propagate the cult, TANTRIKS intelligently introduced the features of their cult in the Vedic form of worship and polluted it, thus misinterpreting the entire concept. The impact of that population is so great that it is now very difficult to segregate the items unless one is well-versed in the subject.
Incidentally it is appropriate to pay homage to JAGAD GURU SRI SRI SRI KALYANANANDA BHARATHI MANTHACHARYA MAHASWAMY OF SRINGERI VIRUPAKSHA SARADA PEETHAM, GUNTUR. A learned PANDIT about our ARSHA SAMPRADAYA, he wrote many works highlighting the greatness of the VEDIC TRADITION and exposing the TANTRIK cult. If only HIS works can see the light of the day, we would know more about the subtle aspects and the degree of pollution the SAMPRADAYA suffered on account of the conspiracy played by the TANTRIKS.
THE ORIGIN OF SAPTHASATHI AND ITS FEATURES.
We have mentioned above that SRI DEVI MAHATMYAM -- in the form of NAVASATHI was being adored as per Vedic tradition. A reference in a TANTRA denotes that BRAHMA, the creator, found NAVASATHI as quite burdensome for the devotee and hence appealed to LORD SHIVA, to edit/abridge the text. As per His request, LORD SHIVA, abridged and devised SRI DEVI MAHATMYAM under the title of SAPTHASATHI, which thereafter gained popularity as the creation of LORD SIVA.
This SAPTHASATHI, said to contain 700 MANTRAS and supposed to have been edited by LORD SIVA, is the result of the MANTRA VIBHAGA of the 578 SLOKAS appearing in the chapters from 78 to 90 of the SRI MARKANDEYA PURANA written by KRISHNA DWAIPAYANA, evolving a particular procedure to worship DEVI.
Currently the text is available under several names such as, CHANDI SAPTHASATHI, DURGA SAPTHASATHI, etc. and devoid of uniformity, they differ from place to place.
A Careful study of the text in the light of the Vedic ARSHA SAMPRADAYA reveals that it could never be the creation of LORD SIVA, known as PARAMATMA in the VEDAS for the reason that RAHASYA TRAYAM, and SUKTHA TRAYAM, added by TANTRIKS, profess KULACHARA / TANTRIK CULT, contrary to what has been stated in the PURANA. This is the conspiracy of the TRANTRIKS against the ARSHA SAMPRADAYA as already stated above.
The slokas from PURANA which form the first portion of SAPTHASATHI, invariably stand to uphold the piety and greatness of the VEDIC tradition, though some words such as THAMASI, SURA, PASU etc. were inserted by TANTRIKS, with the specific purpose of popularizing their cult through the VEDIC followers.
The second portion of it consisting of SUKTHA TRAYAM, RAHASYA TRAYAM are “AMULAKAS,” NOT FROM PURANA. They imposed TANTRIK forms of worship and in case of failure to follow, the devotee would be ruthlessly consumed -- quote the slokas as from DEVI Herself --
The story of DEVI appearing in the PURANA is divided into three sections named as stories of SRI MAHA KALI, SRI MAHA LAKSHMI, SRI MAHA SARASWATHI, with different NYASAS, DHYANA SLOKAS, but without mentioning the relative MANTRAS of the DEITIES concerned.
This division is supposed to represent the three constituent SATVA, RAJO, THAMO GUNAS as well as the three BIJAKSHARAS in the NAVARNA MANTRA. This explanation is incorrect and misleading.
DEVI MAHA MAYA, praised as KALASWARUPINI, KALAHANTRI (controller of the KALA, which is one of the NINE MAHA BHUTHAS), after destroying the UNIVERSE, that SHE created, sustained earlier, assumed the form of YOGA NIDRA. According to PURANA, after the verse was deluded, SRI VISHNU slipped into YOGA NIDRA, making HIS eyes a dwelling for SRI DEVI, the SUPREME MOTHER.
While HE was thus meditating upon SRI DEVI, Rakshasas, MADHU and KAITABHA, emerged forth from HIS ears, and attacked BRAHMA, the creator. BRAHMA, then, prayed SRI DEVI to awaken VISHNU, so that HE could kill those Rakshasas.
DEVI then emerged forth from the eyes, nose, arms, and the heart of SRI VISHNU, and appeared before BRAHMA in the form of DIVINE LIGHT. SRI VISHNU thereafter, fought with the Rakshasas for 5000 years, but could kill them only after DEVI threw spell on them. PURANA clearly stated this.
In this context SRI DEVI did not manifest HERSELF as KALI and that too in the most fearful form as described by the TANTRIKAS in the RAHASYA TRAYAM. SHE threw spell on the above two RAKSHASAS and thereafter only they met their end at the hands of SRI MAHA VISHNU.
SRI MAHA VISHNU is BHAGAVAN, the PROTECTOR OF THE UNIVERSE, and hence the question of HIS succumbing to the physical necessity of NIDRA, as in the case of an ordinary creature, does not arise at all.
Since meditation represents SATVIKA GUNA, DEVI in this context is TAPASI only and not TAMASI. It is, therefore, inappropriate to interpret that DEVI manifested HERSELF as KALI to annihilate these tow RAKSHASAS.
Appropriate to the then state of the UNIVERSE as it was after the delusion, BRAHMA extolled DEVI as KALA RATRI, MAHA RATRI, MOHA RATRI, DARUNA RATRI, as the destroyer of the UNIVERSE, during the routine PRALAYA, BRAHMA PRALAYA, MAHA PRALAYA KALAS.
A reference in SAKTHI SANGAMA TANTRA denotes HER above names in terms of the under noted NIGHTS:
ASWAYUJA DEEPOTSAVA CHATURDASI -- KALARATRI
NIGHT WITH AMAVASYA -- MAHA RATRI
KRISHNA JANMASHTAMI -- MOHA RATRI
VYSAKHA SUDHA THADIYA -- DARUNA RATRI
MARGASIRA BAHULA ASHTAMI -- GHORA RATRI
With due deference to the greatness attached to DEVI as KALA SWARUPINI, the MANTRA “GHORA RATRI” is appropriately included in NAVASATHI MANTRA MALA.
In regard to the SECOND SECTION, the manifestation of DEVI comprised of the Divine light of all Devas. While admitting this fact, TANTRIKS, described that SHE drank wine and after that only could kill MAHISHASURA attributing thereon, importance to wine and not to DEVI.
This misinterpretation is a solid example to clearly establish that SAPTHASATHI, is the creation of TRANTRIKAS.
PURANA SLOKAS clearly stated that DEVI drank “UTHAMA PANAM”, i.e. AMRITHAM, SUDHA, which conferred immortality to DEVAS. After the death of MAHISHASURA, DEVAS praised HER as NITYA CHAITANYA SAKTHI, EVER ACTIVE, DURACHARA VIGHATINI, KALI KALMASHA NASANI -- as the destroyer of the evil practices. TANTRIK WORSHIP is an evil practice.
Later they worshipped HER with divine flowers etc., only and no item from the PANCHAMAKARS was used by them. Their entire STHOTRAM is considered as the gist of VEDAS. Hence it is inappropriate to presume that wine only enabled HER to kill the RAKSHASA and this is absolutely degrading HER SUPERIORITY in relation to a cheap drink. She drank SUDHA only.
Incidentally, SHE was praised as “SARVARUNA” possessing the colour of the rising SUN.”, for, the AGNI, SURYA, CHANDRA KALAS always dazzle in HER.
SRUTHI says :
“THAMAGNI VARNAM THAPASA JWALANTHIM”.
Hence wine is not the reason for the colour of HER eyes.
In the THIRD SECTION too there was no manifestation of SRI DEVI as SRI MAHA SARASWATHI and the title itself is misleading.
The order of BIJAKSHARAS in the NAVARNA MANTRA denote DEVI in the forms of MAHA SARASWATHI, MAHA LAKSHMI, and MAHA KALI and hence justifying the divisions in relation to NAVARNA MANTRA, is also incorrect.
Offering KUSHMANDA BALI is another peculiar aspect that misleads the VEDIC followers. TANTRIKS imposed that at the time of offering the KUSHMANDA duly decorated with kum kum etc., to DEVI, it should be viewed by the VEDIC followers as PASU. This imposition of “CHAGAABHAVETHU KUSHMANDAM” misinterprets the VEDIC concept of DEVI, wherein AHIMSA rules prominent and PASU BALI is condemned and prohibited as a DURACHARA.
The real perception in this context shall be sacrificing KAMA, KRODHA, LOBHA, MOHA, MADA and MATSARYA, the six crucial enemies that hang on to us.
Forcing the VEDIC followers thus to observe / praise the DURACHARA, is, therefore a conspiracy manipulated on them by the TANTRIKAS.
Wise persons, therefore, condemned the idea and its practice. Curiously KUSHMANDA which is supposed to represent the THAAMASA GUNA, actually controls it.
Those who blindly follow SAPTHASATHI, adamantly state that since TANTRAS like KATYAYANI TANTRA approved the division in SAPTHASATI procedure, and considering the popularity it gained among the followers of the ARSHA SAMPRADAYA, any change in this regard will not be accepted. They need to correctly distinguish the divinity of the ARSHA SAMPRADAYA, with the TANTRIK CULT with open mind. There is neither mention of this division nor the word SAPTHASATHI in the PURANA.
This SAPTHASATHI, said to contain 700 MANTRAS and supposed to have been edited by LORD SIVA, is the result of the MANTRA VIBHAGA of the 578 SLOKAS appearing in the chapters from 78 to 90 of the SRI MARKANDEYA PURANA written by KRISHNA DWAIPAYANA, evolving a particular procedure to worship DEVI.
Currently the text is available under several names such as, CHANDI SAPTHASATHI, DURGA SAPTHASATHI, etc. and devoid of uniformity, they differ from place to place.
A Careful study of the text in the light of the Vedic ARSHA SAMPRADAYA reveals that it could never be the creation of LORD SIVA, known as PARAMATMA in the VEDAS for the reason that RAHASYA TRAYAM, and SUKTHA TRAYAM, added by TANTRIKS, profess KULACHARA / TANTRIK CULT, contrary to what has been stated in the PURANA. This is the conspiracy of the TRANTRIKS against the ARSHA SAMPRADAYA as already stated above.
The slokas from PURANA which form the first portion of SAPTHASATHI, invariably stand to uphold the piety and greatness of the VEDIC tradition, though some words such as THAMASI, SURA, PASU etc. were inserted by TANTRIKS, with the specific purpose of popularizing their cult through the VEDIC followers.
The second portion of it consisting of SUKTHA TRAYAM, RAHASYA TRAYAM are “AMULAKAS,” NOT FROM PURANA. They imposed TANTRIK forms of worship and in case of failure to follow, the devotee would be ruthlessly consumed -- quote the slokas as from DEVI Herself --
The story of DEVI appearing in the PURANA is divided into three sections named as stories of SRI MAHA KALI, SRI MAHA LAKSHMI, SRI MAHA SARASWATHI, with different NYASAS, DHYANA SLOKAS, but without mentioning the relative MANTRAS of the DEITIES concerned.
This division is supposed to represent the three constituent SATVA, RAJO, THAMO GUNAS as well as the three BIJAKSHARAS in the NAVARNA MANTRA. This explanation is incorrect and misleading.
DEVI MAHA MAYA, praised as KALASWARUPINI, KALAHANTRI (controller of the KALA, which is one of the NINE MAHA BHUTHAS), after destroying the UNIVERSE, that SHE created, sustained earlier, assumed the form of YOGA NIDRA. According to PURANA, after the verse was deluded, SRI VISHNU slipped into YOGA NIDRA, making HIS eyes a dwelling for SRI DEVI, the SUPREME MOTHER.
While HE was thus meditating upon SRI DEVI, Rakshasas, MADHU and KAITABHA, emerged forth from HIS ears, and attacked BRAHMA, the creator. BRAHMA, then, prayed SRI DEVI to awaken VISHNU, so that HE could kill those Rakshasas.
DEVI then emerged forth from the eyes, nose, arms, and the heart of SRI VISHNU, and appeared before BRAHMA in the form of DIVINE LIGHT. SRI VISHNU thereafter, fought with the Rakshasas for 5000 years, but could kill them only after DEVI threw spell on them. PURANA clearly stated this.
In this context SRI DEVI did not manifest HERSELF as KALI and that too in the most fearful form as described by the TANTRIKAS in the RAHASYA TRAYAM. SHE threw spell on the above two RAKSHASAS and thereafter only they met their end at the hands of SRI MAHA VISHNU.
SRI MAHA VISHNU is BHAGAVAN, the PROTECTOR OF THE UNIVERSE, and hence the question of HIS succumbing to the physical necessity of NIDRA, as in the case of an ordinary creature, does not arise at all.
Since meditation represents SATVIKA GUNA, DEVI in this context is TAPASI only and not TAMASI. It is, therefore, inappropriate to interpret that DEVI manifested HERSELF as KALI to annihilate these tow RAKSHASAS.
Appropriate to the then state of the UNIVERSE as it was after the delusion, BRAHMA extolled DEVI as KALA RATRI, MAHA RATRI, MOHA RATRI, DARUNA RATRI, as the destroyer of the UNIVERSE, during the routine PRALAYA, BRAHMA PRALAYA, MAHA PRALAYA KALAS.
A reference in SAKTHI SANGAMA TANTRA denotes HER above names in terms of the under noted NIGHTS:
ASWAYUJA DEEPOTSAVA CHATURDASI -- KALARATRI
NIGHT WITH AMAVASYA -- MAHA RATRI
KRISHNA JANMASHTAMI -- MOHA RATRI
VYSAKHA SUDHA THADIYA -- DARUNA RATRI
MARGASIRA BAHULA ASHTAMI -- GHORA RATRI
With due deference to the greatness attached to DEVI as KALA SWARUPINI, the MANTRA “GHORA RATRI” is appropriately included in NAVASATHI MANTRA MALA.
In regard to the SECOND SECTION, the manifestation of DEVI comprised of the Divine light of all Devas. While admitting this fact, TANTRIKS, described that SHE drank wine and after that only could kill MAHISHASURA attributing thereon, importance to wine and not to DEVI.
This misinterpretation is a solid example to clearly establish that SAPTHASATHI, is the creation of TRANTRIKAS.
PURANA SLOKAS clearly stated that DEVI drank “UTHAMA PANAM”, i.e. AMRITHAM, SUDHA, which conferred immortality to DEVAS. After the death of MAHISHASURA, DEVAS praised HER as NITYA CHAITANYA SAKTHI, EVER ACTIVE, DURACHARA VIGHATINI, KALI KALMASHA NASANI -- as the destroyer of the evil practices. TANTRIK WORSHIP is an evil practice.
Later they worshipped HER with divine flowers etc., only and no item from the PANCHAMAKARS was used by them. Their entire STHOTRAM is considered as the gist of VEDAS. Hence it is inappropriate to presume that wine only enabled HER to kill the RAKSHASA and this is absolutely degrading HER SUPERIORITY in relation to a cheap drink. She drank SUDHA only.
Incidentally, SHE was praised as “SARVARUNA” possessing the colour of the rising SUN.”, for, the AGNI, SURYA, CHANDRA KALAS always dazzle in HER.
SRUTHI says :
“THAMAGNI VARNAM THAPASA JWALANTHIM”.
Hence wine is not the reason for the colour of HER eyes.
In the THIRD SECTION too there was no manifestation of SRI DEVI as SRI MAHA SARASWATHI and the title itself is misleading.
The order of BIJAKSHARAS in the NAVARNA MANTRA denote DEVI in the forms of MAHA SARASWATHI, MAHA LAKSHMI, and MAHA KALI and hence justifying the divisions in relation to NAVARNA MANTRA, is also incorrect.
Offering KUSHMANDA BALI is another peculiar aspect that misleads the VEDIC followers. TANTRIKS imposed that at the time of offering the KUSHMANDA duly decorated with kum kum etc., to DEVI, it should be viewed by the VEDIC followers as PASU. This imposition of “CHAGAABHAVETHU KUSHMANDAM” misinterprets the VEDIC concept of DEVI, wherein AHIMSA rules prominent and PASU BALI is condemned and prohibited as a DURACHARA.
The real perception in this context shall be sacrificing KAMA, KRODHA, LOBHA, MOHA, MADA and MATSARYA, the six crucial enemies that hang on to us.
Forcing the VEDIC followers thus to observe / praise the DURACHARA, is, therefore a conspiracy manipulated on them by the TANTRIKAS.
Wise persons, therefore, condemned the idea and its practice. Curiously KUSHMANDA which is supposed to represent the THAAMASA GUNA, actually controls it.
Those who blindly follow SAPTHASATHI, adamantly state that since TANTRAS like KATYAYANI TANTRA approved the division in SAPTHASATI procedure, and considering the popularity it gained among the followers of the ARSHA SAMPRADAYA, any change in this regard will not be accepted. They need to correctly distinguish the divinity of the ARSHA SAMPRADAYA, with the TANTRIK CULT with open mind. There is neither mention of this division nor the word SAPTHASATHI in the PURANA.
MANTRA VIBHAGA IN SAPTHASATHI
The exercise of MANTRA VIBHAGA in SAPTHASATHI did not conform to the basic rules as stated above, and therefore, the defective format cannot be the work of LORD SHIVA. The text also does not contain 700 MANTRAS as the title indicates. Incomplete MANTRAS, such as “RISHIRUVACHA” etc., incomplete slokas, and also repetition of some, undoubtedly indicate that somehow or other achieving the number 700, (to corroborate with the title SAPTHA SATHI, which might have been identified even prior to the commencement of the exercise), appeared to be the aim.
Some people attempt to justify, somehow or other, the figure 700 as above by including the slokas in KAVACHA, ARGALA, KEELAKA, SUKTHA TRAYA AND RAHASYA TRAYAM, which do not form part of the PURANA SLOKAS. Some take pains to count the number of letters in these and attempt to arrive at the figure 700 by a peculiar exercise. Whatever be the efforts many agree that the unjustifiable inconsistency undoubtedly exists in this regard.
Some seek to compare the text with the work SRI DEVI MAHATMYAM, devised by JAGAT GURU SRI SRI SRI KALYANANANDA BHARATHI MANTHACHARYA MAHASWAMY. A terror for the TANTRIKAS, HE declared that UVACHAS such as RISHIRUVACHA, as ineligible for conversation as full fledged MANTRAS and published SAPTHASATHI, by boldly removing the TANTRIK additions of RAHASYATRAYAM AND SUKTHATRAYAM. If they do not profess TANTRIK cult, HE would not have removed them as worthless additions.
HIS work is followed by many even though some of His own disciples discarded it. IF only HE had totally reformed SAPTHASATHI, I would not have had this opportunity to publish CHANDI NAVASATHI MANTRAMALA.
Therefore, conferring the FULL-FLEDGED status to the ineligible forms, and claiming them as MANTRAS in SAPTHASATHI, as already stated above, is contrary to the principle and adverse to the aspirant as well as to the entire Universe. That the existence of the inconsistency in this regard is well-known to all and yet some refuse to admit the discrepancy in the name of PARAMPARA.
In the PURANA, BRAHMA praised DEVI as “PARA PARANAM PARAMA”. DEVI HERSELF stated “EKAIVAHAM JAGAT YATRA DWITIYA KA MAMAPARA”. There is no SUPREME POWER that stands over and above DEVI. Considering this imposing of SAAPA VIMOCHANA MANTRAS in SAPTHASATHI is meaningless.
This is an attraction devised by TANTRIKS to propagate their cult. Further, as in the case of the text, there is no uniformity in these MANTRAS also. This is also self-contradictory.
It is a wonder when people so far, prayed for millions of times this MANTRA, why DEVI is not released from the supposed SAPA and how long this imposition should continue, is the question that the champions of SAPTHASATHI should answer.
They seek shelter for this also under PARAMPARA, avoiding reality clearly visible to their eyes, for obvious reasons. As stated above, VEDIC MANTRAS HAVE THE INLAID SUKSHMA SAKTHI. This SAPA VIMOCHANA MANTRA obviously, is devoid of it. This imposition exists until the pretext of PARAMPARA is alive among the adorers of SAPTHASATHI.
ABOVE ALL -- the features of the TANTRIK CULT exposed in the SOOKTHA TRAYAM, and RAHASYA TRAYAM, invariably create a fear in the aspirant’s mind throwing him in utter confusion as to whom he should adore among the three DEITIES before him as the DHYANA slokas in the NAVARNA MANTRA also indicate three DEITIES.
The aspirant also gets a doubt whether the SUPREME MOTHER DEVI extolled in the PURANA, is really the same MOTHER, demanding blood and wine, human / animal sacrifices, and openly threatening that in case of failure to offer them he would be totally consumed BY HER. Obviously there is no answer for this.
It also gave strength to the false notion created by TANTRIKAS that DEVI CHANDI is different from LALITHA, GAYATRI, etc. There is no basis for this. While HER features as per the PURANA showers solace to the souls, HER dark features exposed in SAPTHASATHI, contrarily, shoots up shivers in the heart of the devotee to the point of death.
Another inconsistency noticed is that the additions of TANTRIKS in the latter part, are supposed to have been taught by the name RISHI SUMEDHASA. As already stated above, he is the very personification of AHIMSA DHARMA, and hence would never stoop down to degrade himself or the Vedic tradition to so mean a level as to preach the despicable features of TANTRIK CULT to all.
This is therefore, a concoction, and a lame attempt to make the people believe that the two additions were really taught by the same RISHI and hence should be accepted by the Vedic followers. This is also self-contradictory.
Some people claim that KRISHNA DWAIPAYANA visualized SAPTHASATHI and established the procedure and hence, as in the case of VEDA MANTRAS, it is also APOURUSHEYA. There is no mention of even the word “SAPTHASATHI” in the PURANA, leave alone visualizing it by KRISHNA DWAIPAYANA. He is the AVATAR OF SRI MAHA VISHNU and considering his contribution to the VEDIC ARSHA SAMPRADAYA, it is improper to attribute a work like SAPTHASATHI to HIM. Hence this is only a misleading version to secure popularity to the text.
However, that TANTRIKS view the AVATARS OF SRI MAHA VISHNU as the creators, supporters of their cult, is obviously exposed by their own words.
The above features clearly confirm that SAPTHASATHI is not LORD SHIVA’S contribution but a clear Tantrik’s creation. According to our scriptures, BRAHMINS are prohibited to enter the sphere of TANTRIKS. Their DHARMA is to follow the above - said MAHAVRATHAM only. That is the real ARSHA DHARMA where TANTRIK can never be seen or heard.
Adopting and switching over to PARA DHARMA in the name of PARAMPARA is only a misconception.
SAPTHASATHI gained life as some people firmly believe that the procedure was devised by LORD SHIVA and inherited through PARAMPARA. The fear complex that deeply struck in their minds that in case the procedure is changed they may be consumed by DEVI, could also have given the life to SAPTHASATHI.
It may also be due to the false notions about DEVI that SHE could also be worshipped as per the TANTRIK cult -- and thus entertaining a soft corner for the cult. All these reasons fall under the shade of PARAMPARA. Some of the blind followers declared that however great and convincing the criticism on SAPTHASATHI is, it shall be followed AS IT IS, despite the unholy features noticed therein. Obviously they accept the polluted and discredited form of Vedic concept about DEVI and HER achievements. Thus they bade good-bye to the MAHA VRATAM and BRAHMA VIDYA.
The devotee requires an answer why DEVI should be adored with inconsistent and self-contradictory features when the PURANA extolled HER as BRAHMA VIDYA. The followers of VEDIC DHARMA need not praise KULACHARA, (TRANTRIK CULT), in the name of PARAMPARA.
The term “PARAMPARA” invariably denotes VEDIC PARAMPARA ONLY and there is no PARAMPARA FOR SAPTHASATHI. There is also no separate or specific MANTRA for SAPTHASATHI and the Vedic NAVARNA MANTRA alone is its life.
In VEDIC PARAMPARA every MANTRA, aims at achieving the grace of only one DEITY concerned. However, contrary to this and standing as an example for the pollution manipulated by the TANTRIKS, the NYASA, DHYANA SLOKA of the VEDIC NAVARNA MANTRA, are changed to its present form for obvious reasons. A probe into the tradition confirms this.
Some people expressed doubt, how SAPTHASATHI is being adored for many years when the text contained so many dark features which would not have missed the attention of many. The fear complex is the real cause.
Whatever be the line of thinking, viz., VAISHNAVISIM, SAIVISM, etc., they all fundamentally follow VEDAS ONLY. VEDAS stand SUPREME AS DEVI HERSELF. Some people opine that TANTRIK cult is from Vedas. They both stand at opposite poles and would never meet. Hence it is also a misconception.
SRI BHAGAVAD GITA proclaims that those people with SATVIKA GUNA worship DEVAS, - those with RAJO GUNA worship RAKSHASAS, YAKSHAS, and those with THAMO GUNA worship DEVILS etc.
Devi manifests Herself to save good and to end evil and naturally all those with SATVIKA GUNA worship HER as the SUPREME MOTHER. Since TANTRIKS view DEVI as THAMASI, DEVOID OF THE QUALITIES OF A MOTHER, OBVIOUSLY THEY MEANT TO ADORE HER AS DEVIL ONLY.
The READER, by an analytical study of SAPTHASATHI, can conclude as to how it could have been devised by none other than LORD SHIVA HIMSELF, and whether the reason for its existence, offered by those laying emphasis on PARAMPARA has any iota of justification.
Some people attempt to justify, somehow or other, the figure 700 as above by including the slokas in KAVACHA, ARGALA, KEELAKA, SUKTHA TRAYA AND RAHASYA TRAYAM, which do not form part of the PURANA SLOKAS. Some take pains to count the number of letters in these and attempt to arrive at the figure 700 by a peculiar exercise. Whatever be the efforts many agree that the unjustifiable inconsistency undoubtedly exists in this regard.
Some seek to compare the text with the work SRI DEVI MAHATMYAM, devised by JAGAT GURU SRI SRI SRI KALYANANANDA BHARATHI MANTHACHARYA MAHASWAMY. A terror for the TANTRIKAS, HE declared that UVACHAS such as RISHIRUVACHA, as ineligible for conversation as full fledged MANTRAS and published SAPTHASATHI, by boldly removing the TANTRIK additions of RAHASYATRAYAM AND SUKTHATRAYAM. If they do not profess TANTRIK cult, HE would not have removed them as worthless additions.
HIS work is followed by many even though some of His own disciples discarded it. IF only HE had totally reformed SAPTHASATHI, I would not have had this opportunity to publish CHANDI NAVASATHI MANTRAMALA.
Therefore, conferring the FULL-FLEDGED status to the ineligible forms, and claiming them as MANTRAS in SAPTHASATHI, as already stated above, is contrary to the principle and adverse to the aspirant as well as to the entire Universe. That the existence of the inconsistency in this regard is well-known to all and yet some refuse to admit the discrepancy in the name of PARAMPARA.
In the PURANA, BRAHMA praised DEVI as “PARA PARANAM PARAMA”. DEVI HERSELF stated “EKAIVAHAM JAGAT YATRA DWITIYA KA MAMAPARA”. There is no SUPREME POWER that stands over and above DEVI. Considering this imposing of SAAPA VIMOCHANA MANTRAS in SAPTHASATHI is meaningless.
This is an attraction devised by TANTRIKS to propagate their cult. Further, as in the case of the text, there is no uniformity in these MANTRAS also. This is also self-contradictory.
It is a wonder when people so far, prayed for millions of times this MANTRA, why DEVI is not released from the supposed SAPA and how long this imposition should continue, is the question that the champions of SAPTHASATHI should answer.
They seek shelter for this also under PARAMPARA, avoiding reality clearly visible to their eyes, for obvious reasons. As stated above, VEDIC MANTRAS HAVE THE INLAID SUKSHMA SAKTHI. This SAPA VIMOCHANA MANTRA obviously, is devoid of it. This imposition exists until the pretext of PARAMPARA is alive among the adorers of SAPTHASATHI.
ABOVE ALL -- the features of the TANTRIK CULT exposed in the SOOKTHA TRAYAM, and RAHASYA TRAYAM, invariably create a fear in the aspirant’s mind throwing him in utter confusion as to whom he should adore among the three DEITIES before him as the DHYANA slokas in the NAVARNA MANTRA also indicate three DEITIES.
The aspirant also gets a doubt whether the SUPREME MOTHER DEVI extolled in the PURANA, is really the same MOTHER, demanding blood and wine, human / animal sacrifices, and openly threatening that in case of failure to offer them he would be totally consumed BY HER. Obviously there is no answer for this.
It also gave strength to the false notion created by TANTRIKAS that DEVI CHANDI is different from LALITHA, GAYATRI, etc. There is no basis for this. While HER features as per the PURANA showers solace to the souls, HER dark features exposed in SAPTHASATHI, contrarily, shoots up shivers in the heart of the devotee to the point of death.
Another inconsistency noticed is that the additions of TANTRIKS in the latter part, are supposed to have been taught by the name RISHI SUMEDHASA. As already stated above, he is the very personification of AHIMSA DHARMA, and hence would never stoop down to degrade himself or the Vedic tradition to so mean a level as to preach the despicable features of TANTRIK CULT to all.
This is therefore, a concoction, and a lame attempt to make the people believe that the two additions were really taught by the same RISHI and hence should be accepted by the Vedic followers. This is also self-contradictory.
Some people claim that KRISHNA DWAIPAYANA visualized SAPTHASATHI and established the procedure and hence, as in the case of VEDA MANTRAS, it is also APOURUSHEYA. There is no mention of even the word “SAPTHASATHI” in the PURANA, leave alone visualizing it by KRISHNA DWAIPAYANA. He is the AVATAR OF SRI MAHA VISHNU and considering his contribution to the VEDIC ARSHA SAMPRADAYA, it is improper to attribute a work like SAPTHASATHI to HIM. Hence this is only a misleading version to secure popularity to the text.
However, that TANTRIKS view the AVATARS OF SRI MAHA VISHNU as the creators, supporters of their cult, is obviously exposed by their own words.
The above features clearly confirm that SAPTHASATHI is not LORD SHIVA’S contribution but a clear Tantrik’s creation. According to our scriptures, BRAHMINS are prohibited to enter the sphere of TANTRIKS. Their DHARMA is to follow the above - said MAHAVRATHAM only. That is the real ARSHA DHARMA where TANTRIK can never be seen or heard.
Adopting and switching over to PARA DHARMA in the name of PARAMPARA is only a misconception.
SAPTHASATHI gained life as some people firmly believe that the procedure was devised by LORD SHIVA and inherited through PARAMPARA. The fear complex that deeply struck in their minds that in case the procedure is changed they may be consumed by DEVI, could also have given the life to SAPTHASATHI.
It may also be due to the false notions about DEVI that SHE could also be worshipped as per the TANTRIK cult -- and thus entertaining a soft corner for the cult. All these reasons fall under the shade of PARAMPARA. Some of the blind followers declared that however great and convincing the criticism on SAPTHASATHI is, it shall be followed AS IT IS, despite the unholy features noticed therein. Obviously they accept the polluted and discredited form of Vedic concept about DEVI and HER achievements. Thus they bade good-bye to the MAHA VRATAM and BRAHMA VIDYA.
The devotee requires an answer why DEVI should be adored with inconsistent and self-contradictory features when the PURANA extolled HER as BRAHMA VIDYA. The followers of VEDIC DHARMA need not praise KULACHARA, (TRANTRIK CULT), in the name of PARAMPARA.
The term “PARAMPARA” invariably denotes VEDIC PARAMPARA ONLY and there is no PARAMPARA FOR SAPTHASATHI. There is also no separate or specific MANTRA for SAPTHASATHI and the Vedic NAVARNA MANTRA alone is its life.
In VEDIC PARAMPARA every MANTRA, aims at achieving the grace of only one DEITY concerned. However, contrary to this and standing as an example for the pollution manipulated by the TANTRIKS, the NYASA, DHYANA SLOKA of the VEDIC NAVARNA MANTRA, are changed to its present form for obvious reasons. A probe into the tradition confirms this.
Some people expressed doubt, how SAPTHASATHI is being adored for many years when the text contained so many dark features which would not have missed the attention of many. The fear complex is the real cause.
Whatever be the line of thinking, viz., VAISHNAVISIM, SAIVISM, etc., they all fundamentally follow VEDAS ONLY. VEDAS stand SUPREME AS DEVI HERSELF. Some people opine that TANTRIK cult is from Vedas. They both stand at opposite poles and would never meet. Hence it is also a misconception.
SRI BHAGAVAD GITA proclaims that those people with SATVIKA GUNA worship DEVAS, - those with RAJO GUNA worship RAKSHASAS, YAKSHAS, and those with THAMO GUNA worship DEVILS etc.
Devi manifests Herself to save good and to end evil and naturally all those with SATVIKA GUNA worship HER as the SUPREME MOTHER. Since TANTRIKS view DEVI as THAMASI, DEVOID OF THE QUALITIES OF A MOTHER, OBVIOUSLY THEY MEANT TO ADORE HER AS DEVIL ONLY.
The READER, by an analytical study of SAPTHASATHI, can conclude as to how it could have been devised by none other than LORD SHIVA HIMSELF, and whether the reason for its existence, offered by those laying emphasis on PARAMPARA has any iota of justification.
SRI DEVI MAHATMYAM - CHANDI NAVASATHI MANTRAMALA.
In conformity with the greatness of the VEDIC SCRIPTURES and the significance enshrined in the NAVARNA MANTRA OF DEVI, and the NUMBER NINE, SRI DEVI MAHATMYAM appearing in SRI MARKANDEYA MAHAPURANA, assumed the form of CHANDI NAVASATHI MANTRA MALA, after a research running into more than four decades.
In the attempt, the guidelines stated in the BOOK SRI CHANDIKOPASTHI DEEPIKA by SRI SRI VIDYANRISIMHA BHARATHI OF KARAVEERA PEETHAM, have been followed. In this divine task, I record with affection and reverence the services rendered by SRI G. RAMASUBBA SARMA, Dr. RANI RAMAKRISHNA, and Smt. PARVATHI.
The exercise of MANTRA VIBHAGA honored the principle of “PADA, BIJA, SAMKHYA, REKHATMAKAM MANTRAM” decorating DEVI with the garland of 921 MANTRAS. In the process DEVI is depicted as the SOLE SUPREME MOTHER, as expounded in the sloka “EKAIVAHAM JAGAT YATRA, DWITIYA KA MAMAPARA”, narrating HER manifestations as one running story as stated by RISHI SUMEDHASA, in the SRI MARKANDEYA MAHA PURANA.
IMPORTANT OF ALL THE DARK FEATURES, NOTICED IN THE “SAPTHASATHI” WERE REMOVED. If any more features are noticed the aspirant will please bring them out for the welfare of all.
CRITICISM LEVELLED AGAINST CHANDI NAVASATHI.
After publishing NAVASATHI MANTRAMALA, more than four decades back, I have requested many dwelling in the sphere, to study, understand, and furnish their opinion, favourable or adverse.
Many have agreed on the points presented by me. Some disagreed in the beginning, due to improper understanding, but later on agreed with me.
Many people adoring SAPTHASATHI, after understanding the above points, switched over to NAVASATHI, as there is no SAMPRADAYA involved except NAVARNA MANTRA. They expressed immense satisfaction in this process after a careful comparison with SAPTHASATHI.
Some who adore SAPTHASATHI expressed displeasure for bringing out the dark features existing in it. The criticism is based more on the displeasure than on the real subject. According to our SAMPRADAYA any criticism shall discuss subject matter only. Deviations noticed in this regard are ignored as meaningless, by the wise people.
According to them there are no 900 slokas in the book as titled. Further the classification of slokas as elaborately given in the VAMAKESWARA TANTRA, are not furnished therein. That there are not even 700 MANTRAS as in SAPTHASATHI, as such the book lost its eligibility to be titled either as NAVASATHI or SAPTHASATHI. Though the subject is acceptable, people should not resort to changing the well-established and widely accepted SAPTHASATHI procedure under the ARSHA SAMPRADAYA, as suggested therein, they opined in the criticism.
The story of SRI DEVI MAHATMYAM in the form of NAVASATHI is adored since time immemorial, under VEDIC SATSAMPRADAYA ONLY. Its real form is not known to anyone now and the VYASA of the first DWAPARA YUGA, VIZ., BRAHMA, can only correctly explain about it. Regarding the book CHANDI NAVASATHI MANTRAMALA, it is clearly mentioned that the slokas appearing in SRI MARKANDEYA MAHA. PURANA are converted into 921 MANTRAS as per the guidelines contained in the book SRI CHANDIKOPASTHI DEEPIKA, and as such the book does not contain 900 slokas. Curiously SAPTHASATI also does not contain 700 slokas as claimed by the critics. Let them verify to confirm. Therefore it should not be construed that the NAVASATHI, as it existed in the beginning of the KALPA, has reappeared now. Considering the heart of the subject, the title of the book is correct and indisputable. In regard to MANTRAS, the critics have not clearly stated which MANTRAS are identified as incorrect, based on which the allegation that the book does not contain even 700 MANTRAS, leave alone 900 MANTRAS, is made.
Slokas can be converted into number of MANTRAS provided the principle permits it. The exercise of MANTRA VIBHAGA in our book honored the principle and aptly completed. There are no repetitions of the MANTRAS in the NAVASATHI MANTRAMALA.
Further in regard to the exercise of NAMA VIBHAGA of STHOTRAS, more NAMAS over and above the title figure normally appear and it is not an error. Those NAMAS are also form part of the STHOTRA NAMAVALI and neither they, nor the STHOTRAMS are rejected as error-ridden in our SAMPRADAYA. The critics may review their position.
SAPTHASATHI is a TANTRIK’S CREATION with a pack of inconsistent and self-contradictory features. Considering the above details, the reasons offered for justifying it are unreasonable, baseless, and meaningless. The criticism leveled against NAVASATHI hence is totally rejected as baseless and meaningless. The critics may review their position.
All shall bear in mind that it is not the title SAPTHASATHI OR NAVASATHI that matters, as the number of MANTRAS correctly convertible decides the title, but the basic tendency in viewing DEVI as the SUPREME MOTHER, in compatible with the depiction expounded in the VEDIC SCRIPTURES is utmost important. Let TANTRIKS’ cult be left alone for TANTRIKS ONLY. SAPTHASATHI is only a procedure and since it rejected the VEDIC discipline, VEDIC followers shal reject it. However people have the right to choose their path. Those who have SRADDHA, i.e., immense faith in VEDIC SATSAMPRADAYA would reject it.
In the attempt, the guidelines stated in the BOOK SRI CHANDIKOPASTHI DEEPIKA by SRI SRI VIDYANRISIMHA BHARATHI OF KARAVEERA PEETHAM, have been followed. In this divine task, I record with affection and reverence the services rendered by SRI G. RAMASUBBA SARMA, Dr. RANI RAMAKRISHNA, and Smt. PARVATHI.
The exercise of MANTRA VIBHAGA honored the principle of “PADA, BIJA, SAMKHYA, REKHATMAKAM MANTRAM” decorating DEVI with the garland of 921 MANTRAS. In the process DEVI is depicted as the SOLE SUPREME MOTHER, as expounded in the sloka “EKAIVAHAM JAGAT YATRA, DWITIYA KA MAMAPARA”, narrating HER manifestations as one running story as stated by RISHI SUMEDHASA, in the SRI MARKANDEYA MAHA PURANA.
IMPORTANT OF ALL THE DARK FEATURES, NOTICED IN THE “SAPTHASATHI” WERE REMOVED. If any more features are noticed the aspirant will please bring them out for the welfare of all.
CRITICISM LEVELLED AGAINST CHANDI NAVASATHI.
After publishing NAVASATHI MANTRAMALA, more than four decades back, I have requested many dwelling in the sphere, to study, understand, and furnish their opinion, favourable or adverse.
Many have agreed on the points presented by me. Some disagreed in the beginning, due to improper understanding, but later on agreed with me.
Many people adoring SAPTHASATHI, after understanding the above points, switched over to NAVASATHI, as there is no SAMPRADAYA involved except NAVARNA MANTRA. They expressed immense satisfaction in this process after a careful comparison with SAPTHASATHI.
Some who adore SAPTHASATHI expressed displeasure for bringing out the dark features existing in it. The criticism is based more on the displeasure than on the real subject. According to our SAMPRADAYA any criticism shall discuss subject matter only. Deviations noticed in this regard are ignored as meaningless, by the wise people.
According to them there are no 900 slokas in the book as titled. Further the classification of slokas as elaborately given in the VAMAKESWARA TANTRA, are not furnished therein. That there are not even 700 MANTRAS as in SAPTHASATHI, as such the book lost its eligibility to be titled either as NAVASATHI or SAPTHASATHI. Though the subject is acceptable, people should not resort to changing the well-established and widely accepted SAPTHASATHI procedure under the ARSHA SAMPRADAYA, as suggested therein, they opined in the criticism.
The story of SRI DEVI MAHATMYAM in the form of NAVASATHI is adored since time immemorial, under VEDIC SATSAMPRADAYA ONLY. Its real form is not known to anyone now and the VYASA of the first DWAPARA YUGA, VIZ., BRAHMA, can only correctly explain about it. Regarding the book CHANDI NAVASATHI MANTRAMALA, it is clearly mentioned that the slokas appearing in SRI MARKANDEYA MAHA. PURANA are converted into 921 MANTRAS as per the guidelines contained in the book SRI CHANDIKOPASTHI DEEPIKA, and as such the book does not contain 900 slokas. Curiously SAPTHASATI also does not contain 700 slokas as claimed by the critics. Let them verify to confirm. Therefore it should not be construed that the NAVASATHI, as it existed in the beginning of the KALPA, has reappeared now. Considering the heart of the subject, the title of the book is correct and indisputable. In regard to MANTRAS, the critics have not clearly stated which MANTRAS are identified as incorrect, based on which the allegation that the book does not contain even 700 MANTRAS, leave alone 900 MANTRAS, is made.
Slokas can be converted into number of MANTRAS provided the principle permits it. The exercise of MANTRA VIBHAGA in our book honored the principle and aptly completed. There are no repetitions of the MANTRAS in the NAVASATHI MANTRAMALA.
Further in regard to the exercise of NAMA VIBHAGA of STHOTRAS, more NAMAS over and above the title figure normally appear and it is not an error. Those NAMAS are also form part of the STHOTRA NAMAVALI and neither they, nor the STHOTRAMS are rejected as error-ridden in our SAMPRADAYA. The critics may review their position.
SAPTHASATHI is a TANTRIK’S CREATION with a pack of inconsistent and self-contradictory features. Considering the above details, the reasons offered for justifying it are unreasonable, baseless, and meaningless. The criticism leveled against NAVASATHI hence is totally rejected as baseless and meaningless. The critics may review their position.
All shall bear in mind that it is not the title SAPTHASATHI OR NAVASATHI that matters, as the number of MANTRAS correctly convertible decides the title, but the basic tendency in viewing DEVI as the SUPREME MOTHER, in compatible with the depiction expounded in the VEDIC SCRIPTURES is utmost important. Let TANTRIKS’ cult be left alone for TANTRIKS ONLY. SAPTHASATHI is only a procedure and since it rejected the VEDIC discipline, VEDIC followers shal reject it. However people have the right to choose their path. Those who have SRADDHA, i.e., immense faith in VEDIC SATSAMPRADAYA would reject it.
THE ASPIRANT’S PRIME DUTY.
The SUPREME DHARMA imposed by BHAGAVAN NARAYANA is that the aspirant of BRAHMA VIDYA should adhere to the basic aspirant of BRAHMA VIDYA should adhere to the basic principles stated above, and without selfishness, pray / meditate for the welfare of all beings in the creation.
A Researcher always, wherever he notices adverse features that oppose the VEDIC TRADITION, he shall not hesitate to eschew them.
The fear complex created by the TANTRIKS, should be exposed and discarded and the real nature of DEVI as expounded in the VEDIC TRADITION shall be correctly understood and adored. He should strive to restore the dignity of the Vedic tradition, and the ARSHA SATSAMPRADAYA.
DEVI is praised as DHARMADHARA, DHARMA VARDHINI by DEVAS. The term DHARMA has a wide range of meaning and applies to all beings in the creation. Our country stands UNIQUE in the propagation of DHARMA as expounded in BHAGAVAD GITA, and followed since time immemorial. Let us all adopt and follow the DHARMA as designated therein.
All RELIGIONS preach SATVIK form of life only and aim at peace and harmony to all beings. Every Religion may be great in its own way. Our scriptures clearly state that the path of adopting DHARMA is acquired by birth only and not by adoption. But a misconception by the followers in regard to gauging the greatness of their Religion over the other Religions, back up by the thirst for its expansion, is the basic reason for the communal clashes and disorder in the world to-day.
All the feminine forms in the entire creation and children are the forms of DEVI. They have lost the respect they deserved and immorality and violence rules the day. There is no power strong enough to stem the growth of violence and immortality anywhere today. Suffering on all fronts is the dark feature of humanity in the present time. The reason for this can be attributed to adoring / adopting, knowingly or unknowingly, the features of the THAMASA GUNA widely propagated in the TANTRIK WORKS.
The PHALA SRUTHI OF SRI DEVI MAHATMYAM, NAVASATHI clearly says that a devotional prayer to DEVI will wipe out all types of difficulties. DEVI confers wealth, children, DHARMA MATHI, devotion towards DHARMA, and MOKSHA. Disharmony existing among the communities will disappear and the grace of DEVI restores the spirit of peaceful co-existence -- said DEVI HERSELF.
A basic change in the tendency of people towards the greatness of our Vedic tradition and the significance of prayer to DEVI, devoid of TANTRIK INFLUENCE, will sure re-establish peace in the world. Protecting good is DEVI’S nature.
Vedic followers will quietly pause and brood over the various points discussed above, and realize the TRUTH propagated in SRI DEVI MAHATMYAM -- CHANDI NAVASATHI MANTRAMALA. Let us all to pray DEVI in the right manner as enunciated in the great VEDIC SCRIPTURES. Let DHARMA, and MORALITY regain their strength.
LET THE GRACE OF SUPREME MOTHER RULE THIS UNIVERSE.
- SRI GOPANANDANATHA (Gopaiah swamy)
A Researcher always, wherever he notices adverse features that oppose the VEDIC TRADITION, he shall not hesitate to eschew them.
The fear complex created by the TANTRIKS, should be exposed and discarded and the real nature of DEVI as expounded in the VEDIC TRADITION shall be correctly understood and adored. He should strive to restore the dignity of the Vedic tradition, and the ARSHA SATSAMPRADAYA.
DEVI is praised as DHARMADHARA, DHARMA VARDHINI by DEVAS. The term DHARMA has a wide range of meaning and applies to all beings in the creation. Our country stands UNIQUE in the propagation of DHARMA as expounded in BHAGAVAD GITA, and followed since time immemorial. Let us all adopt and follow the DHARMA as designated therein.
All RELIGIONS preach SATVIK form of life only and aim at peace and harmony to all beings. Every Religion may be great in its own way. Our scriptures clearly state that the path of adopting DHARMA is acquired by birth only and not by adoption. But a misconception by the followers in regard to gauging the greatness of their Religion over the other Religions, back up by the thirst for its expansion, is the basic reason for the communal clashes and disorder in the world to-day.
All the feminine forms in the entire creation and children are the forms of DEVI. They have lost the respect they deserved and immorality and violence rules the day. There is no power strong enough to stem the growth of violence and immortality anywhere today. Suffering on all fronts is the dark feature of humanity in the present time. The reason for this can be attributed to adoring / adopting, knowingly or unknowingly, the features of the THAMASA GUNA widely propagated in the TANTRIK WORKS.
The PHALA SRUTHI OF SRI DEVI MAHATMYAM, NAVASATHI clearly says that a devotional prayer to DEVI will wipe out all types of difficulties. DEVI confers wealth, children, DHARMA MATHI, devotion towards DHARMA, and MOKSHA. Disharmony existing among the communities will disappear and the grace of DEVI restores the spirit of peaceful co-existence -- said DEVI HERSELF.
A basic change in the tendency of people towards the greatness of our Vedic tradition and the significance of prayer to DEVI, devoid of TANTRIK INFLUENCE, will sure re-establish peace in the world. Protecting good is DEVI’S nature.
Vedic followers will quietly pause and brood over the various points discussed above, and realize the TRUTH propagated in SRI DEVI MAHATMYAM -- CHANDI NAVASATHI MANTRAMALA. Let us all to pray DEVI in the right manner as enunciated in the great VEDIC SCRIPTURES. Let DHARMA, and MORALITY regain their strength.
LET THE GRACE OF SUPREME MOTHER RULE THIS UNIVERSE.
- SRI GOPANANDANATHA (Gopaiah swamy)