The Book Of Enlightenment

Of all the divine revelations to the children, perhaps the most priceless of all is the one revealed by the Divine Mother July 23, 1994. In his Sahasrara Kash asked," Shri Mataji, what was Your original name?" The eternally young Woman, the MahaDevi, replied: "Shri Lalita Devi."
"The Agni Pr. Says, The first sutra (Siva-sutra, I. 1) says, 'Atman is his consciousness (caitanya)'; the second sutra says 'the [worldly] knowledge is bondage.' Hence what is praised or experienced by the Devas and others is the Atman; for the Tantraraja says, 'The universal form Lalita is declared to be the very Self'; as she is inseparable from the self, her vaibhava is all-pervading, possessed with infinite powers, etc."
Sri Lalita Sahasranama
"Now the name Nirmala itself means immaculate; means the one who is the cleansing power and the name of the Goddess also. My actual sign name is Lalita who is the name of the Primordial Mother. That is the name of the Primordial Mother."
Shri Mataji, New York, USA, 30 September 1981


A infinitesimal portion of our universe stretching millions of light years
Truth as mysterious and unfathomable as the countless universes that sprung forth instantaneously from a Divine Source smaller than the nucleus of an atom.

Sri Lalita Sahasranama 901-1000

902) Sri Vijnana-Kalana
— The Knower.
— The Perceiver.


Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Himani-hanthavyam hima-giri-nivas'ika-chaturau
Nisayam nidranam nisi charama-bhaghe cha visadau;
Varam laksmi-pathram sriyam ati srijanthau samayinam
Sarojam thvad-padau janani jayatas chitram iha kim.


Oh mother mine,
The lotus flower rots in snow,
But your feet are aces in being in snow,
The lotus flower sleeps at night,
But your feet are wakeful night and after night,
The lotus makes the goddess of wealth Lakshmi live in it,
But your feet gives Lakshmi to its devotees,
And so your two feet always wins over the lotus,
What is so surprising in this?

Soundarya Lahari Verse 87




907) Sri Tattvamayi
— The Mother of the Ultimate State of Consciousness.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


"She is Brahma Vidya — the knowledge of the Immensity. As the power of manifestation, Sakti appears at the root of the three aspects of existence, as Reality (Sat), Consciousness (Chit), and Experience (Ananda). As Reality, She is the power of action (kriya) that is, of causation. She is as well the power of multiplicity. As Consciousness, She is the power of understanding and the power of the flow of knowledge. As Experience, She is the power of enjoyment and of cognition, of realisation, of transcendent knowledge and the consort of Siva."

Natchintanai 219


We, the Unbelievers . . .
by Andrew Cohen

Enlightenment for the 21st Century

A couple of years ago, I discovered something shocking, extraordinary, and completely obvious: Most of us simply don't believe in the evolution of consciousness. And I don't just mean those who are convinced that God created the world in six days. I mean those of us who accept the theory of evolution and who are, at least to some degree, aware of the multidimensional nature of its manifestation all around us. We believe in cosmological evolution and understand that we live not in a static universe but in one that is part and parcel of a deep-time developmental process. We don't doubt that the universe was born many billions of years ago in a blinding flash of light and energy. We believe in biological evolution and have little difficulty comprehending how life itself has evolved from lower levels of development like worms and butterflies to higher ones like dolphins and humans. And many of us even recognize that culture evolves over time and see that development as the expression, at a collective level, of our human capacity for greater and greater complexity and integration. We believe in the evolutionary process because in so, so many ways we can see it all around us: moving, stretching, changing, reaching, from life to death to new life. But when it comes to consciousness—especially our own—I have discovered that our conviction in that same process is often nowhere to be found.

We believe in evolution as an objective fact of life and of the creative process but not necessarily as a living potential inherent in our own subjective experience. It stunned me when I first realized that even many of us who are already dedicated seekers never consider that our very own consciousness, our deepest sense and experience of our self, could actually evolve and develop. It must be because it is such a quantum leap for the subject to become the object—for consciousness to become the object of its own attention and intention. I'm not just speaking about awakening to the experience or fact of consciousness at the level of pure subjectivity, which is what the spiritual experience is typically all about. I'm pointing to something even more difficult to grasp, which is the living potential inherent in consciousness itself for development and growth.

So what does this mean? It means that the feeling/knowing experience of being ourselves can evolve, change, and develop in ways we simply cannot imagine. What is it like for consciousness to evolve? We cannot picture it in the eye of our mind because such development is a journey from the gross to the subtle and is unreachable with thought. How can we possibly imagine that which we cannot conceptualize?

We can imagine our own development as long as we can objectify it with thought. For example, we can imagine ourselves losing weight and building muscle. We can imagine ourselves learning algebra, Chinese, or how to play the guitar. We can even imagine ourselves becoming less selfish and more compassionate. But we simply cannot imagine our own self evolving at the level of consciousness itself. It is important to recognize what an alien concept this actually is in our culture. We are almost never encouraged to grapple with our own evolutionary potential at such a fundamental level, and as a result, most of us have never even considered it. Think about it, just for a moment: What would it be like for my self to evolve in its very essence? What would it be like to develop and grow at a level so profound that I would never be able to see it and yet others would be able to recognize its expression? If we can even begin to look deeply into this question, mysteriously, we will already be participating in the very evolution of consciousness I've been speaking about. And if we pursue it wholeheartedly, we will be helping to make conscious a miraculous process that was born many billions of years ago in a flash of light and energy and is only now beginning to awaken to itself, through us.

Andrew Cohen, founder and editor-in-chief of What Is Enlightenment? has been a spiritual teacher since 1986 and is the author of numerous books, including Living Enlightenment and Embracing Heaven & Earth.


The Devi Gita: The Song of the Goddess
Mahadevi or"Great Goddess"Is a term
used to denote the Goddess or Devi that
is the sum of all other Devis. (Wikipedia)

[The Goddess distinguishes between nonconscious Maya and her own true Self as pure consciousness.]

2.11. [cont.] Since Maya is something we can perceive, it has the nature of nonconscious matter; since knowledge destroys it, it is not truly existent.
2.12. Consciousness is not something we can perceive; what we perceive is indeed nonconscious.
Consciousness is self-luminous; nothing else illuminates it.
2.13. It does not even illuminate itself, for that would lead to the fallacy of infinite regress.
As an agent and the object acted upon are distinct entities, so consciousness itself, like a lamp,
2.14. While shining brightly, illuminates what is other than itself. Know this, O Mountain,
For thus have I demonstrated that consciousness, belonging to my own nature, is eternal.
2.15. The visible world appears and disappears constantly in the various states of waking, dream, and deep sleep.
Pure consciousness never experiences such fluctuations.
2.16. Even if this consciousness itself became an object of perception, then the witness
Of that perception would abide as the real pure consciousness, as before.
2.17. And so those versed in religious treatises regarding the real declare consciousness to be eternal.
Its nature is bliss, for it is the object of supreme love.
2.18. The feeling, 'Let me not cease to be; let me exist forever,' is rooted in love for the Self.
Certainly there is no actual relation between me and all else, since all else is false.
2.19. Therefore I am regarded truly as an undivided whole.
And that consciousness is not an attribute of the Self,
for then the Self would be like an object.
2.20. In consciousness no possible trace of the object state can be found.
And so consciousness also has no attributes; consciousness is not a quality separate from consciousness itself.
2.21. Therefore the Self in essence is consciousness, and bliss as well, always.
It is the real and complete, beyond all relation, and free from the illusion of duality.

The Devi Gita: The Song of the Goddess
Comment

In the Sakta view, Maya is not simply an insentient force but a conscious and willful facet of the Goddess' personality. Somewhat paradoxically, it is the nondualist school of Advaita, emphasizing an acosmic view of reality and characterizing the realm of Maya as false, that often stresses the greatest difference between Maya and the supreme. Advaita objectifies Maya, viewing it as inert and insentient (jada), over against the supreme, conscious subject that is Brahman (or Atman). By way of contrast, the Devi-Bhagavata, more often than not presenting a Sakta viewpoint, asserts that Maya is"The very essence of the supreme Brahman (maya-para-brahma-svarupani)," and that"The world without Maya would ever be unconscious and inert (jada)."

The Goddess in the above verses of the Devi-Gita ignores for the moment the Sakta perspective, adopting a radical Advaita interpretation by drawing a sharp distinction between herself and Maya. This distinction as characterized here is somewhat at odds with the earlier notion of"difference and nondifference' as suggested by the substance/attribute analogies of verse 5. The Goddess now denies the"nondifference," utilizing standard Advaita visual images and metaphors that stress the"difference."As the pure subject or consciousness (variously called caitanya, samvit, jnana, and cit), she likens herself to a lamp that is self-illuminating, revealing the visible realm that is Maya, the realm of inert, material objects (referred to as drsya," the seen," and as jada," inert, dull, insentient"). Pure consciousness itself is never an object of perception or knowledge, but is instead the eternal seer or witness (saksin), observing the ephemeral and false identities of empirical existence.

The Goddess here also denies that consciousness is an attribute of the Self-or herself-in accord with Advaitic principles affirming the radical oneness of the supreme subject, beyond all qualification or attribution (neti, neti). Only objects have qualities or attributes. Thus the Goddess does not possess consciousness but rather is consciousness.

C. MacKenzie Brown, The Devi Gita: The Song of the Goddess
State University of New York Press (September 1998) pp. 91-3



Andrew Cohen
We, the Unbelievers
by Andrew Cohen

Enlightenment for the 21st Century

A couple of years ago, I discovered something shocking, extraordinary, and completely obvious: Most of us simply don't believe in the evolution of consciousness. And I don't just mean those who are convinced that God created the world in six days. I mean those of us who accept the theory of evolution and who are, at least to some degree, aware of the multidimensional nature of its manifestation all around us. We believe in cosmological evolution and understand that we live not in a static universe but in one that is part and parcel of a deep-time developmental process. We don't doubt that the universe was born many billions of years ago in a blinding flash of light and energy. We believe in biological evolution and have little difficulty comprehending how life itself has evolved from lower levels of development like worms and butterflies to higher ones like dolphins and humans. And many of us even recognize that culture evolves over time and see that development as the expression, at a collective level, of our human capacity for greater and greater complexity and integration. We believe in the evolutionary process because in so, so many ways we can see it all around us: moving, stretching, changing, reaching, from life to death to new life. But when it comes to consciousness—especially our own—I have discovered that our conviction in that same process is often nowhere to be found.

We believe in evolution as an objective fact of life and of the creative process but not necessarily as a living potential inherent in our own subjective experience. It stunned me when I first realized that even many of us who are already dedicated seekers never consider that our very own consciousness, our deepest sense and experience of our self, could actually evolve and develop. It must be because it is such a quantum leap for the subject to become the object—for consciousness to become the object of its own attention and intention. I'm not just speaking about awakening to the experience or fact of consciousness at the level of pure subjectivity, which is what the spiritual experience is typically all about. I'm pointing to something even more difficult to grasp, which is the living potential inherent in consciousness itself for development and growth.

So what does this mean? It means that the feeling/knowing experience of being ourselves can evolve, change, and develop in ways we simply cannot imagine. What is it like for consciousness to evolve? We cannot picture it in the eye of our mind because such development is a journey from the gross to the subtle and is unreachable with thought. How can we possibly imagine that which we cannot conceptualize?

We can imagine our own development as long as we can objectify it with thought. For example, we can imagine ourselves losing weight and building muscle. We can imagine ourselves learning algebra, Chinese, or how to play the guitar. We can even imagine ourselves becoming less selfish and more compassionate. But we simply cannot imagine our own self evolving at the level of consciousness itself. It is important to recognize what an alien concept this actually is in our culture. We are almost never encouraged to grapple with our own evolutionary potential at such a fundamental level, and as a result, most of us have never even considered it. Think about it, just for a moment: What would it be like for my self to evolve in its very essence? What would it be like to develop and grow at a level so profound that I would never be able to see it and yet others would be able to recognize its expression? If we can even begin to look deeply into this question, mysteriously, we will already be participating in the very evolution of consciousness I've been speaking about. And if we pursue it wholeheartedly, we will be helping to make conscious a miraculous process that was born many billions of years ago in a flash of light and energy and is only now beginning to awaken to itself, through us.

Andrew Cohen, founder and editor-in-chief of What Is Enlightenment? has been a spiritual teacher since 1986 and is the author of numerous books, including Living Enlightenment and Embracing Heaven & Earth.


Dennis Choptiany, Markham, Canada:"It can be argued that the most profound creation that humans have made is God. With it came the formation of a vast number of religions and their destructive divisions and conflicts. In your opinion, why do people have an apparent 'need' for religion and why have religions flourished even today when there is more and more evidence of the validity of agnostic and atheist views?"

Deepak Chopra
Deepak Chopra:"Religions have an appeal because human beings have the fear of mortality. All religions promise eternal life. In the absence of profound knowledge of the workings of the universe, we rely on so-called religious authority to answer the deepest questions of our existence: who am I, where did I come from, what's the meaning and purpose of existence, do I have a soul, what happens to me after I die, does God exist, and if God exists does God care about me personally.

Unfortunately, religious ideology, dogma and belief systems are no longer congruent with what we know about the workings of the universe. They are inconsistent with our insights from modern cosmology, evolution, biology and the sciences. Hence, religious based on primitive belief (and unfortunately, all of them are based on primitive beliefs) have become quarrelsome, divisive and frequently idiotic.

However, consciousness still remains a mystery. Is our consciousness an emergent property of our biology or is consciousness the ground of existence that differentiates itself and projects itself as reality? This is not a settled issue. The current atheists and agnostics, such as Richard Dawkins, for example, are espousing an old fashioned 19th century atheism. The god they attack can not be defended. My hope is that as science progresses and looks at the mystery of consciousness we will see the emergence of a new spirituality that is secular and scientific and still addresses our deepest longings and our most important existential dilemmas."



"For where dwell the gods to whom we can uplift our hands, send forth our prayers, and make oblation? Beyond the Milky Way are only island universes, galaxy beyond galaxy in the infinitudes of space — no realm of angels, no heavenly mansions, no choirs of the blessed surrounding a divine throne of the Father, revolving in beatific consciousness about the axial mystery of the Trinity. Is there any region left in all these great reaches where the soul on its quest might expect to arrive at the feet of God, having become divested of its own material coil? Or must we now turn rather inward, seek the divine internally, in the deepest vault, beneath the floor; hearken within for the secret voice that is both commanding and consoling; draw from inside the grace which passeth all understanding?"

Heinrich Zimmer, Philosophies of India
Princeton University Press, 1974, p. 13



"It has been almost twenty years since I wrote Spectrum, and the intervening two decades have convinced me more than ever of the correctness of its essential message: being and consciousness exist as a spectrum, reaching from matter to body to mind to soul to Spirit. And although Spirit is, in a certain sense, the highest dimension or level of the spectrum of existence, it is also the ground or condition of the entire spectrum. It is as if Spirit were both the highest rung on the ladder of existence and the wood out of which the entire ladder is made — Spirit is both totally and completely immanent (as the wood) and totally and completely transcendent (as the highest rung.) Spirit is both Ground and Goal ... The realization of our Supreme Identity with Spirit dawns only after much growth, much development, much evolution, and much inner work ... only then do we understand that the Supreme Identity was there, from the beginning, perfectly given in its fullness."

Ken Wilber, The Spectrum of Consciousness
Quest Books, 1993, p. xvi.


Vedanta and Consciousness

The Vedantic concept of consciousness is somewhat different from the every-day, Western concept. In the West, what usually is referred to as consciousness is more likely to be called awareness. In Vedanta consciousness is omnipresent and objectless. There is consciousness behind everything — be it a human, an animal or a stone — but a stone has no awareness and the awareness of an animal is very limited. Likewise, the awareness of humans can be more or less limited. Consciousness is static and forever unchanging, but awareness is dynamic and may undergo changes. Consciousness is the same in all humans and interconnects all humanity. While consciousness is undivided and without limits, awareness may be limited and differ from person to person.

The Ultimate Reality is characterized by three concepts — absolute being, absolute consciousness and absolute bliss. Nevertheless, the Ultimate Reality is beyond these and any other human conceptions — It is objectless, omnipresent, all-pervasive, eternal, infinite, unchanging, motionless and without any form. Often, the Ultimate Reality is referred to as a cosmic ocean of consciousness."

Steen Ingemann, Guide to Ultimate Reality (www.rishi.dk/guide/)



4) Sri Cidagni-Kunda-sambhuta
— Born from the Pit of the Fire of Consciousness.
— Burns out ignorance and confers Immortality.
— She who rose from the fire of knowledge and is the ultimate truth.

68) Sri Chakra-raja-ratha-rudha-sarvayudha-pariskrta
— Mounted on Sri Chakra inside body with all weapons i.e. Powers.
— Enlightens mind to realise Ultimate Reality as an All Pervading-Consciousness.

207) Sri Manonmani
— Highest state of Consciousness.
— Secret name of Sri Durga.

367) Sri Pratyak-Chiti-Rupa
— Inner Consciousness or Knowledge.

404) Sri Bhakta-harda-tamo-bheda-bhanumad-bhanu- santaih
— Effulgence of the Sun; dispels Darkness of Ignorance.
— Giver of the Vision of the Ocean of Consciousness.

573) Sri Prajnana Ghana-rupini
— Supreme Wisdom
— State of Consciousness where nothing else is experienced except Self. —"Like the taste of salt in the sea (It) is everywhere; Prajnana is All Pervasive."Brahadaranyaka Upanisad

669) Sri Annada
— The Giver of Food.
— Sustains Life and Consciousness.

739) Sri Layakari
—The Fifth State beyond Turiya.
—The State where individual and Cosmic Consciousness merge.

807) Sri Param-dhama
— The Ultimate Light.
— The Ultimate Status
'Yadgatva na nivartante taddhama paramam mama'
"The State of Consciousness from which there is no return is My Ultimate State." (Bha. Gi. 16-6)

854) Sri Gambhira
— The Bottomless Lake.
—"The Ultimate Mother is to be visualised as a great and deep lake of Consciousness, uncomprehended by Space and Time."Siva Sutra 1.23

858) Sri Kalpana-rahita
— Pure Consciousness.

907) Sri Tattvamayi
— The Mother of the Ultimate State of Consciousness.

Sri Lalita Sahasranama,
C. S. Murthy, Assoc. Advertisers and Printers, 1989.




911) Sri Sadasiva-Kutumbini
— The Matriarch of His Family.
— The Matriarch of Creation.


Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


"The rituals surrounding worship of the goddess vary widely throughout India. Goddesses are venerated as consorts of gods and they are worshiped together or in adjacent temples. But goddesses may be worshiped separately, often within shrines of wood, mud and thatch.

The importance of the visual images of the Great Goddess is emphasized by the context of worship across the Indian subcontinent. A form of Hindu worship is called puja. Puja is the act of showing reverence to a god or goddess through divine invocations, prayers, songs, and rituals. An essential part of puja is making a spiritual connection with the divine and most often that is facilitated by darshan, or"seeing"An image of a god or goddess. Darshan, however, is not merely"seeing"but is a dynamic exchange between the devotee and the deity. While the devotee"sees," Devi also presents herself for darshan and bestows blessings upon worshipers, who by their act of seeing, have made themselves receptive to the transfer of grace. It is this concept of the dynamic interaction between devotee and Devi that lies at the heart of the creation of images of the Great Goddess and their temples.

Throughout history, even in areas where worship of the Great Goddess did not gain primacy, her main forms as a wish-bestower, especially Lakshmi, goddess of wealth, and Sarasvati, goddess of learning, have been important. Devi is worshiped as a mother who always desires the well being of her children. Supplicants may request specific help: that a disease be healed, an examination passed, or a job secured. While some forms of Devi worship are common throughout India, others are regional. Worship of forms such as Draupadi, heroine of the Mahabharata and Radha, beloved of Krishna, are restricted to specific geographical locations. Temples and festivals for Draupadi are found in south India, while Radha is celebrated in the north.

Festivals in India are timed according to the lunar month with certain days of the lunar month sacred to particular deities. While Devi is worshiped throughout the year, specific manifestations of the Great Goddess have specific days dedicated to them. There are also many regional variations in festivals. Goddess festivals in rural areas do not follow any fixed calendrical cycles. During festivals it is common for images of the goddess to be dressed and taken out of the temple for public display and processions, thus allowing darshan for the throngs of people who take part.

While celebrated throughout India, in Calcutta the Durga Puja is of enormous significance. During this ten day festival, celebrated in late September or early October, images are created of Durga standing astride the buffalo demon. Made of wood, straw, covered with clay, and then painted in bright colors, Durga is paraded through the streets and at the end of the festival the images are submerged into the Ganges, thus returning Devi to her source. Durga is here worshiped as the warrior goddess, the slayer of the demon. But the timing of her festival to coincide with the harvest also associates her with fertility.

Another popular festival, Divali, is associated with the goddess Lakshmi. She is honored with lighted lamps and fireworks during the Hindu new year in late autumn. Lakshmi is worshiped by businessmen who understand that without the blessings of the goddess of wealth they will not prosper. In the countryside where Lakshmi's primary association is with abundance and fertility, the worship of Lakshmi during Divali is seen as important to agricultural success. The lighting of lamps invokes the blessings of the goddess and banishes the demon of misfortune."

Smithsonian Institution (The Great Goddess)




920) Sri Sadodita
— Ever Present in minds of devotees.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Padham the kirhtinam prapadham apadham Devi vipadham
Katham nitham sadbhih kutina-kamati-karpara-thulam;
Katham vaa bahubhyam upayamana-kaale purabhida
Yad adhaya nyastham drshadi daya-manena manasa.


Oh, Goddess Devi,
How did the poets compare,
The foreside of your merciful feet,
Which are the source of fame to your devotees,
And which are not the source of danger to them,
To the hard shell of tortoise,
I do not understand.
How did he who destroyed the three cities,
Take them in his hand,
And place them on hard rock,
During your marriage?

Soundarya Lahari Verse 88




925) Sri Kaulini-Kevala
— The Power behind Time.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


"God is beyond Time

God is not subject to Time; He has no age; His existence can not be measured in any units of Time. This implies that He is not subject to death like other things of the universe which have a limited life.

Sayeth Guru Nanak: —

"Whoever is born is subject to death." (P. 227, Adi Granth)
"O Lord, Thou art Supreme Spirit and beyond Time." (P. 103, Adi Granth)
So God is Eternal; He is causeless; no body has created Him."

Pritam Singh Gill, The Trinity of Sikhism, 1990, p. 78.




934) Sri Visva-Mata
— The Measurer of the Universe.
— The Saksi of the Universe.
— The Witness of the Universe.


Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Nakhair naka-sthrinam kara-kamala-samkocha sasibhi
Tarunam dhivyanam hasata iva te chandi charanau;
Phalani svah-sthebhyah kisalaya-karagrena dhadhatam
Daridhrebhyo bhadraam sriyam anisam ahnaya dhadhatau.


Your moon like nails,
Oh mother who killed Chanda,
Which makes the celestial maidens,
Fold their hands in shame,
Forever tease your two feet,
Which unlike the holy trees in heaven,
(Which by their leaf bud like hands,
Give all they wish to the Gods,)
Give the poor people wealth and happiness,
Always and fast.

Soundarya Lahari Verse 89




935) Sri Jagaddhatri
—The Sustainer of the Universe.
—The Protector of the Universe.


Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Dhadhane dinebhyah sriyam anisam asaanusadhrusim
Amandham saundharya-prakara-makarandham vikirathi;
Tav'smin mandhara-sthabhaka-subhage yatu charane
Nimajjan majjivah karana-charanah sat-charanathaam.


My soul with six organs,
Is similar to the six legged honey bees,
Which dip at your holy feet,
Which are as pretty,
As the flower bunch,
Of the Celestial tree,
Which always grant wealth to the poor,
Whenever they wish,
And which without break showers floral honey.

Soundarya Lahari Verse 90




938) Sri Pragalba
— The Most Powerful.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Pada-nyasa-kreeda-parichayam iv'rabdhu-manasah
Skhalanthas the khelam bhavana-kala-hamsa na jahati;
Atas tesham siksham subhaga-mani-manjira-ranitha-
Chchalad achakshanam charana-kamalam charu-charite.


She who has a holy life,
The swans in your house,
Follow you without break,
As if to learn,
Your gait which is like a celestial play.
So thine lotus like feet,
Taking recourse to the musical sound,
Produced by gems in your anklets,
Appears to teach them what they want.

Soundarya Lahari Verse 91




939) Sri Paramodara
— Of Supreme Generosity.
— The One who readily responds to the prayers of Her devotees.


Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Gataas the mancathvam Druhina-Hari-Rudr'eshavara-bhrutah
Sivah svacchac-chaya-ghatita-kapata-pracchada-pata;
Tvadhiyanam bhasaam prati-phalana-rag'runathaya
Sariri srungaro rasa iva dhrisam dhogdhi kuthukam.


Brahma, Vishnu, Rudhra and Easwara,
Who are the gods who rule the world,
Become the four legs of your cot,
So that they are able to serve you always.
Sadhashiva who is white in colour.
Becomes the bed spread on which you sleep,
And appears red , because he reflects your colour.
And to your eyes which are the personification,
Of the feelings of love,
He gives lot of happiness.

Soundarya Lahari Verse 92




940) Sri Paramoda
— The Form of the Ultimate Bliss of Realization.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Araala kesheshu prakruthi-saralaa manda-hasithe
Sireeshabha chite drushad upala-sobha kucha-thate;
Bhrusam thanvi madhye pruthur urasijh'roha-vishaye
Jagat trathum sambhor jayahti karuna kaachid aruna.


Her mercy which is beyond.
The mind and words of Our Lord Shiva,
Is forever victorious in the form of Aruna,
So as to save this world.
That spirit of mercy is in the form of,
Curves in her hairs,
In the form of natural sweetness in her smile.
In the form of pretty tenderness of a flower in her mind,
In the form of firmness of a ruby stone in her breasts,
In the form of thin seductiveness in her hips,
In the form of voluptuousness in her breasts and back.

Soundarya Lahari Verse 93




952) Sri Sasvataisvarya
— Having the Eternal Kingdom

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Kalankah kasthuri rajani-kara-bimbham jalamayam
Kalabhih karpurair marakatha-karandam nibiditam;
Athas thvad-bhogena prahti-dinam idam riktha-kuharam
Vidhir bhuyo bhuyo nibidayathi nunam thava krithe.


The moon that we know is thine jewel box,
Filled with water of incense,
The blackness we see in the moon,
The musk put for thy use in this box,
And the crescents we see of the moon
Is thy canister of emerald,
Full of divine camphor.
And for sure,
Brahma the creator refills these daily,
After your use,
So that they are always full.

Soundarya Lahari Verse 94




960) Sri Lokatita
— Seated above Sahasrara or Sadashiva-Loka in body.
— Transcends all Universes.


Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Pur'rather antah-puram asi thathas thvach-charanayoh
Saparya-maryadha tharala-karananam asulabha;
Thatha hy'ethe neetah sathamukha-mukhah siddhim athulam
Thava dvar'opantha-sthithibhir anim'dyabhir amarah.


You are Leading light of the home of Lord Shiva,
Who destroyed the three cities,
And so coming near you and worshipping at thine feet,
Are not for those with weak mind,
Who do not have control of their senses.
And that is why perhaps,
Indra and other Gods,
Stay outside your gates,
And attain your sweet self,
By practice of siddhis like Anima.

Soundarya Lahari Verse 95




963) Sri Samatmika
— The Essence of Peace.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Kalathram vaidhathram kathi kathi bhajante na kavayah
Sriyo devyah ko va na bhavati pathih kairapi dhanaih;
Mahadevam hithva thava sathi sathinam acharame
Kuchabhyam aasangah kuravaka-tharor apyasulabhah.


Many poets reach the Goddess of learning,
The wife of the creaor,
By composing soulfull poems.
Many who search and attain riches,
Are termed as the Lord of the Goddess of wealth.
Oh, first among chaste woman,
Except Lord Shiva your consort.
Your breasts have not even touched,
The holy henna* tree.

Soundarya Lahari Verse 96




965) Sri Bala
— The First Movement towards Creation.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Giram aahur devim Druhina-gruhinim agaamavidho
Hareh pathnim padhmam Hara-sahacharim adhri-thanayam;
Thuriya kapi thvam dhuradhigama-niseema-mahima
Maha-maya visvam bhramayasi parabhrahma mahishi.


Oh, Parashakthi who is one with Parabrahma,
Though those who have learned Vedas,
Call you as Brahma's wife Sarawathi,
Or call you as Vishnu's wife Lakshmi,
Or call you as Shiva's wife Parvathi,
You are the fourth called Maha Maya,
Who gives life to the world,
And have attained all that is to attain.

Soundarya Lahari Verse 97




980) Sri Jnanagamya
— Reached only by Knowledge.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Kadha kaale mathah kathaya kalith'lakthaka-rasam
Pibheyam vidyarthi thava charana-nirnejana-jalam;
Prakrithya mukhanam api cha kavitha-karanathaya
Kadha dhathe vani-mukha-kamala-thambula-rasatham.


Oh , mother mine,
When shall I, who begs for knowledge
Be able to drink, the nectar like water,
Flowing from your feet,
Mixed with reddish lac applied there?
When shall that water attain,
The goodness of saliva mixed with Thambola,
From the mouth of goddess of learning,
Which made one born as mute,
Into the king of poets?

Soundarya Lahari Verse 98




991) Sri Sadadhvatita-rupini
— Transcending all 6 Paths of reaching the Ultimate.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Saraswathya lakshmya vidhi hari sapathno viharathe
Rathe pathivrithyam sidhilayathi ramyena vapusha
Chiram jivannehva kshapathi pasu pasa vyathikara
Paranandabhikhyam rasayathi rasam twadjanavaan.


Those who worship thee , oh mother,
Are so learned and so rich,
That even Brahma and Vishnu,
Are jealous of them
They are so handsome,
That even the wife of Cupid, Rathi,
Yearns for them.
He unbound from the ties of this birth,
Always enjoys ecstasic happiness,
And lives for ever.

Soundarya Lahari Verse 99




995) Sri Sarvanullanghya Sasana
— Whose command none i.e., not even Trimurtis can transgress.

Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


Pradhipa-jvalabhir dhivasa-kara-neerajana-vidhih
Sudha-suthes chandropala-jala-lavair arghya-rachana;
Svakiyair ambhobhih salila-nidhi-sauhitya karanam
Tvadiyabhir vagbhis thava janani vacham stutir iyam.


Oh Goddess who is the source of all words,
This poem which is made of words,
That you only made,
Is like showing the camphor lamp to the Sun,
Is like offering as oblation to the moon,
The water got from the moon stone,
And is like offering water worship,
To the sea.

Soundarya Lahari Verse 100




1000) Sri Lalitambika
— The Mother Sri Lalita.
—"Since The Mother transcends the universe She sports, She is said to     be Sri Lalita." (Padma Purana)


Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.


"Lalita: lit. One who plays. The Padmapurana says: "Having passed beyond the worlds She plays; hence She is called Lalita."Above Sakti and Siva, there exist various manifestations of Parasakti and of Sadasiva; each has its own grades and spheres; but Mahasakti, which is the same as Parasiva, crossing all worlds, has Her residence in that supreme sphere called Maha-kailasa, Aparajita, etc. Her body is formed of pure and concentrated sattva without any admixture of rajas and tamas; whereas the other saktis merely have a preponderance of the sattva quality over the other two (rajas and tamas) and not of pure sattva. Hence She is the Highest, the prototype of Parabrahman. There are many secret manifestations of this Goddess, but in this work that particular manifestation termed Kamesvari and known as Lalita is referred to.

Lalita also indicates that this (deity) is fond of elegant things (srngarasa) the most wonderful because such history was not heard of before, nor was it similar to any."

R. A. Sastry, Lalita-Sahasranam
The Adyar Library and Research Centre, Madras, 1988, p. 7.




"To make up for the imperfect performances in this age of Kali, which is noted for the prevalence of sin and delinquency on the part of the people in doing their duty, there is no protective mantra except the repetition of this (Lalita) Sahasranama. To a thousand names of Vishnu a single name of Shiva is preferred. To a thousand names of Shiva a single name of Devi preferred ... Therefore, it should be repeated daily to ward off the sins of the Kali age. The ignorant do not recognise this hymn of Devi as the best. Some devote themselves to the names of Vishnu and others to the names of Shiva. Rarely one in this world is devoted to the names of Lalita. It is by repeating the names of other deities in hundreds of thousands of births that faith is generated to repeat the names of Sri Devi. Just as it is in the last of all his births that a person devotes himself to Srividya, so it is that the repetition of this Sahasranama is taken by him, whose birth is the last."

Brahmanda-Purana




O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust...
And verily the Hour will come: there can be no doubt about it,
Or about (the fact) that Allah will raise up all who are in the graves.
Yet there is among men such a one as disputes about Allah, without Knowledge, without Guidance, and without a Book of Enlightenment.

surah 22:5-9 Al Hajj (The Pilgrimmage)
Abdullah Yusuf Ali, The Holy Qur'n, 1989.




901. Nadha roopini - She who is the form of sound.

902. Vignana kalana - She who makes science.

903. Kalya - She who is expert in arts.

904. Vidhagdha - She who is an expert.

905. Baindavasana - She who sits in the dot of the thousand petalled lotus.

906. Tathwadhika - She who is above all metaphysics.

907. Tatwa mayee - She who is Metaphysics.

908. Tatwa Martha swaroopini - She who is personification of this and that.

909. Sama gana priya - She who likes singing of sama.

910. Soumya - She who is peaceful or She who is as pretty as the moon.

911. Sada shiva kutumbini - She who is consort of Sada shiva.

912. Savyapa savya margastha -"She who is birth, death and living or She who likes the priestly and tantric methods."

913. Sarva apadvi nivarini - She who removes all dangers.

914. Swastha - She who has everything within her or She who is peaceful.

915. Swabhava madura - She who is by nature sweet.

916. Dheera - She who is courageous.

917. Dheera samarchida - She who is being worshipped by the courageous.

918. Chaithnyarkya samaradhya - She who is worshipped by the ablation of water.

919. Chaitanya kusuma priya - She who likes the never fading flowers.

920. Saddothitha - She who never sets.

921. Sadha thushta - She who is always happy.

922. Tharunadithya patala - She who like the young son is red mixed with white.

923. Dakshina Daksinaradhya - She who is worshipped by the learned and ignorant.

924. Dharasmera mukhambuja - She who has a smiling face like the lotus in full bloom.

925. Kaulini kevala - She who is mixture of the koula and kevala methods.

926. Anargya kaivalya pada dhayini - She who gives the immeasurable heavenly stature.

927. Stotra priya - She who likes chants.

928. Sthuthi mathi - She who gives boons for those who sing her chants.

929. Sthuthi samsthutha vaibhava - She who is worshipped by the Vedas.

930. Manaswaini - She who has a stable mind.

931. Manavathi - She who has big heart.

932. Mahesi - She who is the greatest goddess.

933. Mangala kruthi - She who does only good.

934. Viswa Matha - The Mother of the universe.

935. Jagat Dhathri - She who supports the world.

936. Visalakshi - She who is broad eyed.

937. Viragini - She who has renounced.

938. Pragalbha - She who is courageous.

939. Paramodhara - She who is great giver.

940. Paramodha - She who has great happiness.

941. Manomayi - She who is one with mind.

942. Vyoma kesi - She who is the wife of Shiva who has sky as his hair.

943. Vimanastha - She who is at the top.

944. Vajrini - She who has indra's wife as a part.

945. Vamakeshwaree - She who is goddess of the people who follow the left path.

946. Pancha yagna priya - She who likes the five sacrifices.

947. Pancha pretha manchadhi sayini - She who sleeps on the cot made of five corpses.

948. Panchami - She who is the consort of Sadshiva —the fifth of the pancha brahmas.

949. Pancha bhoothesi -"She who is the chief of Pancha bhoothas viz earth, sky, fire, air. And water."

950. Pancha sankhyopacharini -"She who is to be worshipped by five methods of Gandha(sandal wood), Pushpa(flower), Dhoopa(incense), dheepa(light), Naivedya(offering)."

951. Saswathi - She who is permanent.

952. Saswathaiswarya - She who gives perennial wealth.

953. Sarmadha - She who gives pleasure.

954. Sambhu mohini - She who bewitches Lord Shiva.

955. Dhara - She who carries (beings like earth).

956. Dharasutha - She who is the daughter of the mountain.

957. Dhanya - She who has all sort of wealth.

958. Dharmini - She who likes dharma.

959. Dharma vardhini - She who makes dharma grow.

960. Loka theetha - She who is beyond the world.

961. Guna theetha - She who is beyond properties.

962. Sarvatheetha - She who is beyond everything.

963. Samathmika - She who is peace.

964. Bhandhooka kusuma prakhya - She who has the glitter of bhandhooka flowers.

965. Bala - She who is a young maiden.

966. Leela Vinodhini - She who loves to play.

967. Sumangali - She who gives all good things.

968. Sukha kari - She who gives pleasure.

969. Suveshadya - She who is well made up.

970. Suvasini - She who is sweet scented(married woman).

971. Suvasinyarchana preetha - She who likes the worship of married woman.

972. AAshobhana - She who has full glitter.

973. Shuddha manasa - She who has a clean mind.

974. Bindhu tharpana santhushta - She who is happy with the offering in the dot of Ananda maya chakra.

975. Poorvaja - She who preceded every one.

976. Tripurambika - She who is the goddess of three cities.

977. Dasa mudhra samaradhya - She who is worshipped by ten mudras(postures of the hand).

978. Thrpura sree vasankari - She who keeps the goddess Tripura sree.

979. Gnana mudhra - She who shows the symbol of knowledge.

980. Gnana gamya - She who can be attained by knowledge.

981. Gnana gneya swaroopini - She who is what is thought and the thought.

982. Yoni mudhra - She who shows the symbol of pleasure.

983. Trikhandesi -"She who is the lord of three zones of fire, moon and sun."

984. Triguna - She who is three characters.

985. Amba - She who is The Mother.

986. Trikonaga - She who has attained at all vertices of a triangle.

987. Anaga - She who is not neared by sin.

988. Adbutha charithra - She who has a wonderful history.

989. Vanchithartha pradayini - She who gives what is desired.

990. Abhyasathisaya gnatha - She who can be realized by constant practice.

991. Shaddwatheetha roopini - She who supersedes the six methods of prayers.

992. Avyaja karuna moorhy - She who shows mercy without reason.

993. Agnana dwantha deepika - She who is the lamp that drives away ignorance.

994. Abala gopa vidhitha - She who is worshipped by all right from children and cowherds.

995. Sarvan ullangya sasana - She whose orders can never be disobeyed.

996. Sri chakra raja nilaya - She who lives in Srichakra.

997. Sri math thripura sundari - The beautiful goddess of wealth who is consort of the Lord of Tripura.

998. Sri shivaa - She who is the eternal peace.

999. Shiva shakthaikya roopini - She who is unification of Shiva and Shakthi.

1000. Lalithambika - The easily approachable mother.

www.starsai.com/lalithambigai-goddess-lalithasahasranamam.html


Paul Brunton, The Hidden Teaching Beyond Yoga

"The enthusiastic activities of European scientists can now be harmonized with the calm contemplation of Oriental sages. The butterfly of true integral wisdom can ere long burst forth from its cocoon, wherein it has matured and sheltered during the past. This union may presage the new East-West civilization which may one day arise when the spindle of time has spun far beyond our counting and the primacy of materialism has been deposed, and when truth may sit enthroned to direct the real renaissance of all human life and labour. The manhood of humanity must eventually arrive and if this grand conception could spread among the educated classes of a warless world from Siberia to Spain, and from Colombo to California, the consequences would be remarkable. Unfortunately the materialization of such a vision seems quite remote. It is indeed very far off. Nevertheless the immense renovation which must follow the world's gigantic collapse will surely bring more candidates to the portals of philosophy in eager quest of new roads, new knowledge and new axioms. Both the sufferings and knowledge of our times have united to act as a cataclysmic agent, which must now arouse a new orientation in the world-mind. Not that the new is to be regarded as the better, but rather as having the opportunity to be better. Such are the reasons which render it advisable for this hoary old wisdom to emerge from its hiding place in the minds of a microscopically small number of Asiatics and become accessible to a wider if still limited circle. Its advent is clearly a product of historical necessity. No other all-comprehensive culture can fit so well into the recently expanded time-and-space-sense of mankind....

The ascension will demand much more from them but it will give more, for it will, when completed in a further volume, finally solve all such problems, remove their deepest doubts and furnish them with an impregnable rocklike support throughout life. Moreover, the thoughtful scientist who cares to study these pages with a free mind may find the further clues he needs for progress towards the self-disclosure of reality; the devotee of religion who wishes to worship the living God rather than dead dogma may discover the secret mainspring of his own faith; the mystic may learn how to rise from his blissful thought of God, which is but an image, to the thought-less and image-less God as He really is; whilst the philosopher whose brain is distracted by the diverse opinions which prevail everywhere may here meet with an attitude of mind which if finally infallible and can dispose of all criticism."

Paul Brunton, Ph.D., The Hidden Teaching Beyond Yoga,
E. P. Dutton & Co., 1966, p. 17-9






"In its contemplation, the Rigveda, which seems to have conceded to the idea of the Divine Female, takes two different lines, one mystic and the other traditional. The traditional line was the same as prevailed amongst the primitive Indus community, which perceived the Divine Female as Mother Goddess. The Rigveda calls the Female power Mahimata (R.V. 1.164.33), a term which literally means Mother Earth. At places, the Vedic literature alludes to Her as Viraj, the universal mother, as Aditi, The Mother of gods, and as Ambhrini, the one born of Primeval Ocean. The Rigveda takes a mystic line, when it perceives the Proto Female as Vak or Vani, which, as the creative speech, manifests the cosmos and all existing things. In Vedic mysticism the cosmos and all things pre-exist but are unmanifest. The Vak, or Vani makes them manifest."

Conception and Evolution of The Mother Goddess in India by Dr.P. C. Jain




"First there was the sea, everything was dark.
There was no sun, no moon, nor people, nor animals, nor plants.
The sea was The Mother. The Mother was not the people, nor anything.
She was the Spirit of what had come and She was Awareness and Memory."

Belief of Pre-Colombian Kogin Tribe






"O Mother of Imupa, advocate for the whole [feminine] world! What a remarkable Mother I have!
O Mother, a pillar, a refuge! O Mother, to whom all prostrate in greeting
Before one enters Her habitation! I am justly proud of my Mother.
O Mother who arrives, Who arrives majestic and offers water to all!"

Yoruba Prayer (Nigeria)






"The Proto Female has been perceived also as Ushas, the glowing light of early morning. What the darkness of night makes unmanifest, Ushas makes manifest. In metaphysical theorization, which Vedic literature enunciates, 'll things exist but become manifest in Her, that is, in the Proto Female'. The Upanishadas elucidate this Vedic proposition with greater clarity. In their contemplation, the Upanishadas identify this Vedic Proto Female as Prakriti, the manifest nature, which is the material aspect of the Creation. The Upanishadas suggest that She is the all-pervasive cosmic energy inherent in all existing things.

The Vedas and Upanishadas weave around Devi a body of mysticism, but, in popular tradition, as suggests Harivansha Purana, a 4th-5th century religious treatise, when it alludes Her as the Goddess of jungle and hill tribes, She was yet the same simple unmystified puritan Mother Goddess. Her ties with the primitive man were emotional and relatively strong. However, there also emerged, in simultaneity to this worship cult, and obviously inspired by Upanishadas' mysticism, a body of metaphysics, which perceived the Divine Female as Shakti, the guided cosmic energy and the transcendental source and support of all creatures and all created things. The Mahabharata, keeping in line with the Vedic mysticism, alludes Her as the source of all things, the spiritual as well as material. The epic enunciates that all things, material and abstract, manifest and unmanifest, are only the manifestations of the Divine Female. According to the Mahabharata, this metaphysical Being, The Mother Goddess of the primitive man, is the basis, the root and the root cause of everything. She is the eternal upholder of Dharma and truth, the promoter of happiness and the giver of salvation and prosperity but also of sorrows, grief and pain. She removes obstacles and worries and renders Her devotees' path detriment free."

Conception and Evolution of The Mother Goddess in India by Dr.P. C. Jain




"The Valley Spirit never dies. It is named the Mysterious Female.
And the Doorway of the Mysterious Female is the base from which Heaven and Earth sprang.
It is there within us all the while; Draw upon it as you will, it never runs dry."

Tao Te Ching 6






"The Mother is everything — She is our consolation in sorrow, our hope in misery, and our strength in weakness. She is the source of love, mercy, sympathy, and forgiveness. The sun is The Mother of the Earth and gives its nourishment of heat; it never leaves the universe at night until it has put the Earth to sleep to the song of the sea and the hymn of the birds and brooks. And this Earth is The Mother of the trees and flowers. It produces them, nurses them, and weans them. The trees and flowers become kind mothers of their great fruits and seeds. And The Mother, the prototype of all existence, is the Eternal Spirit, full of beauty and love."

Kahlil Gibran, Broken Wings,
translated by Anthony R. Ferris, Citadel Press, 1962.






"Our exile has not only been from the Goddess, but also from Nature. It is not surprising, considering that most Westerners live apart from their environment, protected by concrete roadways, consuming machine-processed foods and filled with media information to the detriment of the experience of our own senses. The seasons go by unnoticed, we seldom touch the earth, eat fresh food or observe the world personally — media input and journalism provide our informational diet. The sacred is a forgotten dimension in our society which we ignore at our peril.

Earth-honoring is an integral part of the native traditional religions, who have never deviated from a vision of the whole of creation as sacred. As we begin slowly — perhaps too slowly — to assess this primal nurture, we realize that the native traditions have much wisdom to teach us, and this may, in turn, stimulate our own.

Maybe the return of the Goddess among us heralds the marriage of humanity with Nature, the necessary resacralization which must precede any marriage between humanity and the Divine....

The current ecological trend has alarmed many traditionalists who see it as endangering the real business of spirituality — that of saving the soul. Let them be assured: global restatement of the earth's holiness can only enhance the human spiritual vocation.

The native spiritualities of the world point the way in which we might approach our earth-honouring and make relations of the whole creation. In 1890, 153 native Americans gathered together to perform a Ghost Dance to gain a vision of a world healed of the evil works of white civilization. Their massacre is remembered by white Westerners as the Battle of Wounded Knee. One hundred years later, a group of white people of assorted spiritual allegiance gathered outside the U.S. Embassy in Grosvenor Square, London, to re-enact the Lakota ceremony of 'Making of Relatives', in memory of Wounded Knee. At the ceremony's heart was this invocation:

Grandmother Earth, hear us!
The two-legged, the four-legged, the winged and all that move upon You and Your children.
With all beings and all things we shall be relatives; just as we are related to You, O Mother, so we shall make a peace with one another and shall be related to them.
May we walk with love and mercy upon the path which is holy!
O Grandmother and Mother, help us in making relatives and a lasting peace here!

This is truly the work of the New Isis — the Sophianic re-assembling of earth-wisdom, scraps of whose garment blow about the world in rags and tatters of glory. We may be privileged to live through this time and see, if not Sophia unveiled, a glimpse of her doxa. The native traditions teach us that without a whole view of the world, we can be both presumptuous and stupid — the complete reverse of wise."

CaitlĂ­n Matthews, Sophia: Goddess of Wisdom,
The Aquarian Press, 1992, p. 326-27.




"This impulse seeking to combine the Divine with mother seems to have been man's earliest spiritual experience. At some point of time and perhaps for an effective performance of worship rites, which a believing or fearing mind necessitated, this perception of mind was transformed into a material medium. The Indus dweller further magnified it when, for realizing his idea of the Supreme Divinity, he elevated The Mother to The Mother Earth that blessed him with grain, water, air, fire and afforded for him a dwelling. The terracotta figurines of The Mother Goddess, recovered in excavations at various Indus sites (now mostly in Pakistan), are not only the ever known earliest manifestations of the Divine Power in any medium but are also suggestive of a well evolved Mother Goddess worship cult. As appears from the so far recovered figurines of the Goddess datable from 3000 B. C. to the 1st century B. C., this primitive manifestation of the proto Mother in terracotta idols seems to have continued to prevail till almost the beginning of the Christian era."

Conception and Evolution of The Mother Goddess in India by Dr.P. C. Jain




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Editor's Choice
Devi: The Great Goddess (Smithsonian Institute)
Lalita: Yoga and Esoteric meaning
Study of Brahmna
Brahman: The Highest God
Hinduism: Belief in One God
Difficulties in understanding Brahman
Aspects of Brahman
Esoteric significance of the Devi Mahatmya
The Indian Magna Mater - I The Divine Mother
The Indian Magna Mater - II Evolution
The Indian Magna Mater - III Dissolution
Supreme divinity Lalita is one's own blissful Self.
Three Mothers who birth, nourish and liberate
Indweller is the only Being worth realizing
Indweller is Shakti/Holy Spirit/Ruh/Eykaa Mayee
Indweller - Liberation consists in realizing this
Indweller of Granth drawn from Bri. Upanishad
No religions when rishis proclaimed these Truths
I have said, Ye are gods;
Khokhmah and Sophia by Max Dashu