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> NAVARATRI: 8th DAY (ASHTMI)

MAHALAXMI HYMNS (CHAPTER 11 OF DEVI MAHATMYA)

1 & 2. Devya hate tatra mahasurendra sendrah sura vahmipurogmastama. Katyayanitushtuvarishtla bhadvikashivaktrabja vikaasitashah.

3. Devi prapannartihare praseed praseed matrajagatoakhilasya. Praseed vishveshwari pahi vishvam twameeshwari devi characharasya.

4. Adharbhoota jagatastwameka mahiswaroopena yatah sthita-asi. Apam swaroopasthitaya twayetadapyayate krtsn- malangadhyaveerye.

5. Twam vaishnavi shaktir -anantveerya vishvasya beejam paramasimaya. Sammohitam devi samasta-metatwam vai prasanna bhuvi muktiheth.

6. Vidyah samastastava devi bhedah striyah samastah sakala jagatsu. Twayekaya pooritam-ambayetatka te stutih stavya paraparoktih.

7. Sarva bhoota yada devi bhukti-mukti-pradayini. Twam stuta stutaye kava bhavantu paramoktayah.

8. Sarvasya buddhiroopena janasya hrudi samsthite. Swarga-pavagarde devi narayani namostute.

9. Kala-kashtha adi-ropena parinama pradayini. Vishvasyoparto shakte narayani namostute.

10. Sarva-Mangal mangalye shive sarvarth-sadhike. Sharanye-trayambike gauri narayani namostute.

11. Srushtho-Sthiti vinashanam shaktibhoote sanatani. Gunashraye gunamaye narayani namostute.

12. Sharnagatdeenarta-paritrana-prayane. Sarvasya -arti hare devi narayani namostute.

13. Hamsa-yuktavimanasthe-brahmani-roopdharini. Kaushambhah ksharike devi narayani namostute.

14. Trishul-chandrahidhare mahavrushabhvahini. Maheshwari swaroopena narayani namostute.

15. Mayur kuvkckut vrate mahashakti dhare anghe. Kaumari roopa samsthane narayani namostute.

16. Shankha chakra gada shardang graheet parmayudhe. Praseed vaishnavi roope narayani namostute.

17. Grahitogra-mahachakre danshtroda-ghrat-va sundhare. Varah roopini shive narayani namostute.

18. Nrasingh roopeno grena hantu daityan kratodyame. Trailokyatran-sahite narayani namostute.

19. Kiratini mahavajre sahastra-nayana-ujjawale. Vritra prana hare chaindri narayani namostute.

20. Shiva dooti swaroopena hata daitya mahabale. Ghoraroope maharave narayani namostute.

21. Danshtra karal vadane shiromala vibhushane. Chamunde munda mathane narayani namostute.

22. Laxmi lajje mahavidye shraddhe pushti swadhe dhruve. Maharatri mahavidye narayani namostute.

23. Medhe saraswati vare bhootiba -bhravitmasi. Niyate twam praseedeshe narayani namostute.

24. Sarva -swarpooepe sarveshe sarvashakti samanvite. Bhayebhya strahi no devi durge devi namostute.

25. Ayetatte vadanam saumyam lochantraya bhoshitam. Patu nah sarva-bheetibhyah katyayani namostute.

26. Jwala -karal-mrutyu-gramasheshasura-soodanam. Trishulam patu no bheete bhadrakali namostute.

27. Hinasti daityatejansi swapnena-pooryaya jagata. Saa ghanta patu no devi papebhyo nah sutaniva.

30. Aitatkratam yatkadanam twayadya dharm dvisham devi mahasuranam. Rooper -anekerba -hudhatma-moorti kratvambike tatprakaroti kanya.

31. Vidyasu shastreshu viveka-deepeshvadyeshu vakyeshu cha ka twadanya. Mamatva-garte-ati-mahaandhakare vibhramayatyeta-dateev-vishvam.

32. Rakshansi yatrogra-vishashva naga yatrarayo dasyubalani yatra. Davanalo yatra tathabdhimadhye tatra sthita twam paripasi vishwam.

33. Vishveshwari twam paripasi vishwam vishwatmika dharayaseeti vishwam. Vishweshavandhya bhavati bhavanti vishwashraya ye twayi bhaktinamrah.

34. Devi praseed paripalaya noaribheetera-nityam yatha suravadhadadhunaiva sadyah. Papani sarvajagatam prashamam nayashu Utpatapaka janitanshrava mahopasargana.

35. Pranatanam praseed twa devi vishwarti harini. Trailokya vasinameedaye lokanam varada bhava.

MAHALAXMI HYMNS (CHAPTER 11 OF DEVI MAHATMYA Translation)

1-2. After the demon Shumba was killed by Devi, all Gods led by Indra and Agni praised the Devi as under:

3. O Devi who removes the grief of all those who surrender, be pleased by us. O mother of the whole world, be pleased, O Goddess of the universe be pleased, and look after the universe. You are the Goddess of moving and non moving things.

4. O Devi, as you are the mother earth, you alone are the support of the world. You are water and you quench the thirst of the people. O Devi of immeasurable valour.

5. O Devi, you are the shakti Vaishnavi (the power of Shri Vishnu) of unending strength, you are the primordial seed of the universe, the supreme Maya. You have enticed all and when you are pleased, there is liberation on the earth.

6. O Devi, all kinds of knowledge are your forms. All women in the world are of your form. You alone have occupied the whole universe. You are the Paraa Vaani (highest and subtlest form of speech) beyond all praises, so which praise is really appropriate for you?

7. O Devi, you are praised in all scriptures as one who grants liberation and kingdom of God to all beings. So what letters or words can there be to praise you?

8. Salutations to you O Devi Narayani who is residing in the hearts of all as the Buddhi and leading all to the heavens.

9. Salutations to you O Devi Narayani who gives the effect of time in the forms of Kalaa, Kashthaa (small units of time) and the shakti beyond the universe.

10. Salutations to you O Narayani, who is three eyed, one to be surrendered, Shri Gauri, the consort of Shri Shiva, auspiciousness is all that is auspicious, and the one who endows all success.

11. Salutations to you O Devi Narayani who is the eternal Shakti behind the sustenance and destruction of the whole creation, who is within and beyond the three gunas.

12. Salutations to you O Devi, who is prompt to protect and help out all those sufferers who surrender to you.

13. Salutations to You O Devi Narayani who took the form of Brahmani (the Shakti of Brahma) and was sprinkling water with kusha grass, while riding in the heavenly car (or airplane of swan).

14. Salutations to you O Devi Narayani who was mounted on great bull in the form of Maaheshwari (the shakti of Shiva) and was wielding trident, crescent moon and snake.

15. Salutations to you O Devi Narayani who took the form of Kaumari (the Shakti of kartikeya) riding on peacock and was wielding great (invincible) shakti.

16. Salutations to you O Devi Narayani who took the form of Vaishnavi (the Shakti of Shri Vishnu) wielding the conch and the weapons; mace, discus, bow of Shri Vishnu, known as sharangadhara. Be pleased with us.

17. Salutations to you O Narayani, the bestower of all benevolence, is wielding great discus in the hand and raising the earth in the form of great boar, with its teeth.

18. Salutations to you O Narayani, who in the form of ferocious lion, killed the demons and protecting the three worlds.

19. Salutations to you O Narayani who in the form of Aindri (the Shakti of Indra) wearing the crown, weilding great thunder and having a thousand bright eyes, killed the demon Vrutra.

20. Salutations to you O Narayani who in the form of Shiva dooti, made frightening war cry and assuming the terrifying form, killed the mighty army of demons.

21. Salutations to you O Goddess Chamunda Narayani whose mouth was dreadful due to her great teeth, who wore as an ornament the garland of human heads and killed demon Munda.

22. Salutations to you O Devi Narayani, Laxmi, Lajja, Mahavidya, Shraddha, Pushti, Swadha, Dhruva, Maharatri, Mahamaya.

23. Salutations to you O Devi Narayani, Medha, Saraswati, Baabhravi, Taamasi, Niyati (destiny) be pleased.

24. Salutations to you O Devi Durga, the whole universe is your form, the Goddess of all, all powers are present within you, please save us from calamities.

25. Salutations to you O Goddess Katyayani, may this pleasing face of yours decorated with three eyes protect us from all fears.

26. Salutations to you O Bhadrakali may your trident which looks dreadful due to fire coming out of it, and which destroys mighty demons, protect us from calamities.

27. O Devi, may your bell, the sound of which spread everywhere and destroys the glory of demons, protect us from sins, just as a mother protects her son.

28. O Devi chandika, may the sword in your hand, from which the blood of demons is dropping, be auspicious to us.

29. O Devi, when you are pleased, you eradicate all diseases. When you are annoyed, no desire is fulfilled. Those who come to you for shelter, become capable of giving shelter to others.

30. O Devi Ambika, you have divided your form into many and have destroyed adharmik demons, who else can do it?

31. O Devi, all knowledge, all scriptures, and tenets of Vedas, contain your praise. You are the one who bring the people over and over again into the darkness of ignorance and attachment.

32. O Devi, wherever, there are dreadful demons, poisonous snakes, powerful armies of enemies and dacoits, wherever there are all burning fires and deep sea, you are present and protecting the universe.

33. O Goddess of the universe, you are looking after the universe. You are supporting the universe, as it is your own form. O Devi, the lord of the universe bows before you. Those who are humble before you with devotion, provide shelter to the universe.

34. O Devi, as you have protected us by killing the demons, please always protect us from enemies, please dispel all sins and diseases and calamities which befall reward of sins.

35. O Devi, dispeller of calamities of the universe be pleased with us. O Devi! who is worshipped by the three worlds, be pleased and grant boons.

JAY SHRI MATAJI

In the 'Mahalaxmi Strotum' , why should we have all these. Because it is the Kundalini. The Mahalaxmi is the channel of the Kundalini, so there are ASHTA LAXMIS. Then Mahalaxmi and lastly the DAKSHA LAKSMI. We got one after another these powers within us which are expressed on the Mahalaxmi channel. Now, in the Mahalaxmi channel we have to talk about Gauri. Because Gauri is the one which is the Kundalini. So they have to talk - that's why they say 'Udai Udai hey Ambe' They say in the Mahalaxmi temple. Why because, in the Mahalaxmi temple only they have to say that how you rise, we are ready, we are prepared, we have got the Mahalaxmi principle within us and now you can rise, the Kundalini and that's why the 'AAVAHANA'.

'Palan' means mothering or looking after the child. She is the one who looks after the whole world like a mother..

O Devi! you are the only support of this world, because you are as the mother earth and supporting the universe as the mother earth. Because of mother earth, the universe exists, because she, the Mother Earth was created out of all the cosmos, the whole cosmos is supported by Mother Earth. Like supposing you are building a house. The house is there but it is supported by the person who lives there. Otherwise it is meaningless like a bridegroom if he's not in the marriage, what's the use of having a marriage. The mere existence of this mother earth makes the whole cosmos to exist and to have a meaning.

Mahalaxmi looks after the brain. So, everything that you know comes through your brain and that is sustained or I should say looked after or nourished by Mahalaxmi principle.

'Paravani' starts from here. (Shri Mataji explains, keeping Her Hand on Her Nabhi). Is the sound, which is silent.

Then it comes to the heart when it becomes 'anahat', it's called as 'Pashya nti' because I just witnesses. The 'Vani', the energy of Vani, the energy of that sound just witnesses and is anahata state. Then it comes here (Vishuddhi level), so it's called as 'Madhyama', still in the middle stage, up to the throat, but when it comes to the mouth, it becomes 'Vaikhari', means then it speaks, speaks. So, this is how the Paravani means the Paravani is the-say- if God has to say something - then he says it in Paravani, which you can't hear it. So, in the same way you have got your Paravanis within you, which is of course, the human (we should say) reflection of the same Paravani, which you can't hear it. You can't hear the 'Vani' in your stomach, but say you get some troubles, specially cancer or any such diseases, you get a problem. That causes 'spandan' throbbing, is vibrations that you get, is the effect of that Paravani, which shows you that there is some trouble. That trouble you can see, then it starts throbbing. Even the Kundalini, when She starts, She doesn't make any sound, but She comes here (Sahasrara), and if there's any problem, She makes a throbbing. As long as there is obstruction, she goes on making throbbing. It's like a - it's like a smooth water, when it runs, it doesn't make any sound, but when there is obstruction, it makes a sound. So, there is a sound innate. This sound is due to percussion in the water, but there is innately sound built into the 'Vani', this sound which is silent sound, which rises from these four stages and when it comes to the mouth, then only it becomes 'Vaikhari'. In the case of God, see, when He speaks, whatever He is speaking, nobody can hear it, unless and until you have reached the state of Paravani. Unless and until you have felt your Paravani, you cannot hear it.

So what happens, that, God Himself has to come on this earth and has to use His Vaikhari to explain things to you. So by that you start going down and down. Then you come to madhyama state, where you enjoy your silence. Then you come to Pashyanti, there you enjoy your witness state and then you come to Paravani, where you got the sound or you can say that you get the information, just information, but it has no sounds, no noise, nothing, just the information like a thought.

Thoughts doesn't have sound, so the inspiration comes to you from Paravani. But thought has no sound. In the same way, it is a soundless thing that comes.

Q. by a Sahaja Yogi: -Is this in the void or the Nabhi or some special place?

Shri Mataji: -Nabhi. This Laxmi Tattwa the Mahalaxmi starts with that all these things work out but when you start raising higher to the agnya, then this 'Vani' goes as 'anahata'.

'Anahata' means the sound of the vibrations. I can hear. I mean somebody who puts hands on me, can also hear. All kinds of sounds you can hear then it comes up to the head here (Sahasrara) when it reaches, then it starts making throbbing, then the 'brahmarandhra' is opened out, the 'Vani' becomes the sound, becomes one with God. But this state, up to this state it comes up, in a human being normally it comes out from here. It is a part of it from God, but when it is given, the agnya is opened out and then when it crosses his Sahasrara, then this Vani, this sound of vibrations also comes out. Main thing is, one has to understand. That when you have reached a state of "Nirvikalpa", then the inspiration comes to you through this 'Vani' in your brain. This same 'Vani' gives you inspiration in your brain and that inspiration gets you understand - like I say you should know something between the lines, so because you have become a subtler sensitive person (Sookshma), so you can also start understanding the 'Sookshma' and also saying things which are 'Sookshma'. Like people have become poets.

Q. from Sahaja Yogi.

Shri Mataji: - When in the beginning Sadashiva and Adi Shakti separated, that time the "Tunkaar" which took place, that is the main thing that started. Then the Adi Shakti went into three forms -and with one form She started all the elements. That Tunkaar (ONKARA) which is auspiciousness, which is holiness. The Tunkaar is the one which has spread into the whole atmosphere, is the auspiciousness and the holiness. Went with everything that was created, but it was created by the right side. So though it is surrounded by it, like this house is made but it's surroundings are different. So the surrounding air supposing the Omkara, then this house is made. So this is not that the Omkara has made this, but it surrounds and because of it's surrounding also it moulds, it moves, because the Chaitanya which is actually the Omkara, we should say, is all the time guiding, penetrating, organising, improving everything.

Q. by Sahaja Yogi: It is only the Devi that does Shri Mataji?

Shri Mataji: -She does everything. No doubt about it. She does everything. She is the doer. She first created Ganesha, through which auspiciousness is controlled through which holiness is controlled and through which all universe gets surrounded by Her. Then it also enters - like supposing I touch anything - it becomes holy, because the Chaitanya goes into and it becomes holy, it becomes auspicious. So it can pass into it, it can pass into anything. But anything dead, it doesn't have Omkara. It has got electromagnetic forces and then electro magnetic goes into higher stage when the nitrogen enters into it, then it becomes 'Prana'.

So at different stages it goes, then it becomes a human being. Still is a human being till he becomes a Realised Soul, then it's different story. So the evolutionary stage, every stage in Omkara -which you call -Chaitanya, which goes into everything. Now this Chaitanya also is used by all these three powers. That's why it is called as Omkara -A -U -Ma, because the Goddess uses different types of powers of this Chaitanya to do other work. So the whole of 'Aum' is not used. Quite a complicated stuff.

Better not to understand. The more you try to complicate yourself like this. The more your agnya will be catching. Better you keep your agnyas down. I Should say keep more to 'Bhakti' than to agnya. This will all come to you very soon.

But more over, all the time what is this -what is that what is that. That goes on churning your agnya all the time, it's a big wheel going on. Best is stop it. Just enter into 'Bhakti' what Shankaracharya did. He first wrote 'Vivekachuramani' Then he got so fed up with arguments, this that. Then he said nothing doing. Just the 'Bhakti', of it. So, then he writes all these things. So, you get into 'Bhakti' first of all. Because this kind of enquiry, there's no end to it. I am going to publish my book -so you can read it.

Like Gregorie's book, he wrote a book, first few chapters -first one was nice-how he met me and all, that was very sweet and suddenly there is a rock of Gibraltar. All that he knew- he put it. I said finished! Nobody is going to read this book for you. So I revised with him for a year and very difficult it was, too much of agnya, very difficult. At the end of it, I said, now everything is connected, only one thing is to be done that these two chapters have to go in the end, he just fainted. I said because these two chapters were like rock of Gibraltar. Only the people who are sort of intellectual feats would like to read it. So you better stop it and take it that side. He said, how can you do it, I'll have to change the whole book. I said, no I'll read it from the very beginning it's better just remove it and put it there because I say so. Now nobody reads them and those who are 'agnya-walas' read them and then catch. So what I am saying-to get over your agnya, you better get to 'Bhakti'.

Out of the whole thing, how much I explain to you. Wee bit. If you ask me- Mother how do you get so many hands out of the blue? How do you get a light there? You people don't have that 'Chitti' you don't have that computer within you. That I can explain you. So it will get complicated. Just go to Bhakti.

The killer of Bhakti is enquiry. Just see for yourself. Supposing you go in the water, do you ask the water - where do you come from? You just swim. Otherwise you should go and ask the water-where do you come from, what is your component, this that. Or if you have to eat something do you ask how it is made? What are the derivatives? Where it came? What is this? What is that? Make the chemical analysis? Just eat it. Is the hunger you get, just enjoy. Mental feats are the worst thing, I tell you.

When you are doing Puja, you should never ask questions. Puja gets 'Khandit'. Questioning is the big headache for me. All the time people are questioning. What I find that they are not deep in their 'Bhakti'. When you are in the 'masti' (ecstasy), you don't ask anything. (Jab mast huey phir kya bole).

Even to a Brahmin, if you ask a question he will take 'Sopan' and hit you or in the Church, you just get up and say, Sir, what do you mean by this? he is reading a sermon. He will throw whatever he gets in his hand.

*In the heart as the buddhi.

What do you say to that? In the heart as intelligence. (resides Goddess).

Like in the well if you put, say a pitcher, then the water is inside as well as outside.

One has to realise that the man is the kinetic thing. I mean the male "Avatars" are the kinetic side. The potential energy is the female energy. So, even when Krishna has to kill Kansa, he had to ask Radha to help him. So, is the Shakti. Without the Shakti they have no existence. It's like without a light the lamp has no existence. So these are main forms, but behind them are the Shaktis, which have performed all these acts.

That's how the Shiva become ferocious and killed the demons, because that energy goes into him. She didn't come with any male power herself and say-if you conquer something or you do something good, you get a badge on something like that. You might be garlanded with a medal. So she used the 'rakshasas' whom she had killed, their heads as her garland to frighten other 'rakshasas'. That I will kill you, take your heads and put them around. Just to frighten.

The attitude to the Puja should be, that you are enamoured by the Devi. That you are praising the Goddess. It's not an intellectual understanding, you see. It is, you are saying all these things just to please. So the attitude should be such, is not some sort of intellectual teatrise, that is going on but it is, you are expressing the Goddess! Like if you love someone, then you say something, just to please that person. In the same way you are saying to Goddess something. Now these saints who have written are saying this. Just to express themselves that You are Goddess, You are like this, You are like that. Some of the letters I receive also are like that. So much full of expression of their feeling. But it's not a sort of a lecture course or anything. It is just the feeling of that attitude. So in complete 'Bhakti' it should be done.

Try to feel it in your heart, whatever is said, and that you are sitting before me. You have to say that from your heart. This is what we are saying to You., With complete humility. It is the expression like a prayer. It is a prayer. Should be a prayer and not some sort of intellectual discussion. It is a prayer to Goddess. Unless and until you develop that attitude, you cannot go very far.

From your heart completely pouring out saying these things. Open your heart, pour it out. But every word if you take like that and start analysing it's useless. It's like flowers which you are. Because you can say it to me through your 'Vaikhari'. You want to say it. But otherwise whatever you are saying is just a sort of lip service whatever you ever want to say it, will be just a lip service. Something going on.

To enlighten your heart, you have to praise, express yourself. Should be such that you just feel like saying these things to me. You can't say it in my presence- should become one with that, you should become one with it. You are saying all these things.

Now this is a thankfulness. It's an expression that you are doing this, that. Take it as a thankfulness. It's an expression of your heart.

Even the 'Vishveshwara' becomes humble. Vishweshwara is the one who is the Ishwara of the whole universe, who is Sadashiva or Shiva also becomes that.

Be in Nirvichara doing Puja, don't think. Because you see, I am knowledge, all right, and I give you knowledge but your pursuit should be after that, your pursuit should be after 'Bhakti'.

It gives you a spontaneous enjoyment and all such people I have seen have gone out of Sahaja Yoga. I am warning you. All of them have gone out those who have intellectual pursuits, all of them have gone out one by one. You should never ask me questions. That's what I call as pure intelligence. What is the use of knowing all this. If you are thirsty, you better drink the nectar of 'Bhakti' - supposing you are thirsty and I start giving you a lecture, you will say "Ah baba" please give us water. If you are really thirsty. You cannot bring people by your intellectual feats, no never. Only through vibrations through Realisations. If somebody starts arguing, if he is talking through his ego, how can you talk to him. You are talking through your Atma, he is talking through his ego. Either bring him down to Atma or just stop it. It is like you are talking to a deaf person. You are saying something and he is saying something. No amount of arguments can bring them around. It's the experience only through transformation.