Rajarajeswari Polali DT Nt pg 8

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ltelidevara

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Posted: 7 years ago

#141

Sapta Matrikas are mentioned in the Rigveda, Gobhilasmriti, Markandeya Purana,

Matsya Purana, etc. Varahamihira's Brihat Samhita also mentions about the images of Saptha Matrikas.

SAPTHA MATHAs or MATRIKAs - Seven Divine Mothers.

As per legend the Matrikas were created to help Lord Siva in his fight against Andhakasura. During the fight, on being hurt blood began to flow profusely from Andhaka's body. Each drop which touched the ground assumed the shape of another Andhaka. Thus there were innumerable Asuras fighting Shiva. To stop the flow of the blood, Shiva created a goddess called Yogesvari from the flames coming out of his mouth.

Brahma, Vishnu, Maheswara, Kumara, Varaha, Indra and Yama also sent their saktis to follow Yogesvari in stopping the flow of blood. Thus the Sapta Matrikas originated and Andhakasura finally lost his power and was defeated by Lord Shiva.

The Saptha Mathas are

Brahmi Mahesvari Kaumari Vaishnavi Vaarahi Indraani Chamundi

According to the Varaha Purana the account given of Andhakasura and the Matrikas is an allegory; it represents Atma-Vidya or spiritual wisdom as warring against Andhakara' the darkness of ignorance.

Devi Mahathya, said, the Matrika Goddesses were created by male Gods in order to aid Mahadevi in her battle against the demons Shumba and Nishumba. The Matrikas emerge as Shakthis from out of the bodies of the gods: Brahmi from Brahma; Vaishnavi from Vishnu; Maheswhwari from Shiva; Kaumari from skanda; Varahi from Varaha; and Indrani from Indra.

They are armed with the same weapons, wear the same ornaments and ride the same vahanas and also carry the same banners like their corresponding male Gods do. Saptamatrikas as a group indicate transformation of the male identities of gods into goddesses. These seven mother goddesses, celebrated as a group are an embodiment of the female principle of prakriti, the counterpart of purusha.

Edited by ltelidevara - 7 years ago

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ltelidevara

@ltelidevara

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Posted: 7 years ago

#142

The Matrikas are composed of: two Vaishnava Shakthis (Vaishnavi and Varahi); two Shaiva Shakthis (Maheshwari and Kaumari); one Brahmi Shakthi, in addition to Indrani (Aindri) and Chamunda. It is a group of six Deva Shakthis and one Devi Shakthi, making it into an integrated unit of seven.

Many have attempted to explain the rationale in the composition of Saptamatrka group. One explanation mentions that the group of seven goddesses was derived from the gods that were considered important .But then, the major gods - Shiva and Vishnu - had already attained independent - super status within the Vedic pantheon. Brahma was in any case one among the trinity, though a less impressive one. And, Skanda had risen into prominence gradually when he was absorbed into Shiva group that consists of Shiva,Shakti,Ganesh,Skandha and Surya.

Varahi the counterpart of Varaha was more popular during the medevial period than any other avatar of Vishnu. Aindri is the only counterpart of the Vedic gods who by then had lost the importance.

Chamunda, of course, represents the principal feminine force. The omission of the counter part of Surya who was a major god, acceptable to all sects,is rather surprising. Similarly, of Ganapathi who was just beginning to rise to prominence.

The Saptamatrkas were earlier connected with Skanda (Kumara), but in later times were absorbed into the sect of Shiva himself. Aptly, the Saptamatrka panel begins with Ganesha, the son of Shiva; and ends with an aspect of Shiva such as Bhirava or Virabhadra. Sometimes, Natesha or Vinadhara - Dakshinamurthy represents Shiva.

The presence of Ganesha at the beginning of the panel, it is explained, is prompted by the faith that Ganesha as the Lord of the Ganas would remove obstacles; help the devotee in his pursuit; and guide him along his endeavour. From the sixth century onwards inclusion of Ganesha in the format became a standard practice.

Thereafter, depiction of Ganesha and Shiva, and sometimes along with Skanda, became quite common. For instance, In the Matrka panels at Aihole and Elephanta caves Ganesha and Skanda are shown as child gods along with Shiva. Thus, in association with Chamunda, the Saptamatrka panel was rendered into a composite unity.

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ltelidevara

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#143

Saptamatrikas are powerful and self sufficient in their own way.

Each . Of them bestow health,prosperity and knowledge as per the desire of the worshipper.

The Kurma-purana continues further the story of the Matrikas. After the chastisement of the Asura Andhaka,Siva commanded Bhairava and the Matrikas to retire to the patala-loka,the abode of the Tamasic and destructive Vishnu Nrisimha. They accordingly did so; but very soon Bhairava,being only an Amsa or part of Siva became m erged in Siva and the Matrikas were left alone without any means of subsistence. They began to destroy everything in the universe for the purpose of feeding themselves. Bhairava then prayed to Nrisimha to abstract from the Matrikas their destructive nature and it was thereupon withdrawn from them.

According to the Varaha-Purana the account given of Andhakasura and the Matrikas is an allegory; it represents Atma-Vidya or spiritual wisdom as warring against Andhakara' the darkness of ignorance:'Etate-te Sarvam-akyatamatma-vidyamritam. The spirit of vidya, represented by Siva, fights with Andhakasura, the darkness of Avidya. The more this is attempted to be attacked by Vidya,the more does it tend to increase for a time; this fact is represented by the multiplication of the figures of Andhakasura. Unless the eight evil qualities,kama,krodha etc. are completely brought under the control of Vidya and kept under restraint,it can never succeed in putting down Andhakara.

In the Suprabhedagama it is said that these seven Matrikas were created by Brahma for the purpose of killing Nirrita. The General description of these Goddesses is briefly given in the Agama thus: Brahmani should be sculptured like Brahma; Maheswari like Mahesvara, vaishnavi like Vishnu, Varahi as a short woman with an angry face and bearing a plough as her weapon; Indrani like Indra; and Chamundi as a terrific woman. This last goddess should have her hair in disheveled condition, should possess a large complexion and have four hands; she should wield the Trisula in one of her hands and carry a kapala in another. All the Matrikas are to be seated images and should have two of their hands held in the Varada and Abhaya poses, while the other two hands should carry weapons appropriate to the male counterparts of the female powers. They are shown seated upon Padmasanas in the sculptures.

BRAHMANI This goddess has four faces and a body bright as gold. In the back right hand, she carries the Sula and in the back left hand as Akshamala; the front right hand is in the Abhaya pose and the front left hand in the Varada pose. She is seated upon a red Lotus and has the Hamsa as her Vahana as also the emblem of her banner. She wears a yellow garment(Pitambara) and her head is adorned with a karandmakuta. Her situation is under a palasa tree. Such is the description of her in the Amsumadbhedagama; the Vishnudharmottara,as quoted in the Vachaspatya, gives her six hands the left ones of which are characterized by Abhaya,Pustaka(book) and kamandalu, while the right ones are characterized by Varada, Sutra and Sruva. It also adds that her dress is deer-skin. On the other hand, the Purva-karanagama agrees withb the first work quoted above in ascribing only four hands to Brahmani, although it states that she carries the Kamandalu and Akshamala in two of her hands and holds the other two in Abhaya and Varada poses.

VAISHNAVI Vaishnavi carries in one of her right hands the Chakra and in the corresponding left hand the Sankha; her two other hands are held in the Abhaya and the Varada Poses respectively. She has a lovely face and beautiful breasts and is of dark complexion. Her eyes are pretty, and she wears a yellow garment. On her head is a kirita-makuta. She is adorned with all the ornaments generally worn by Vishnu, and the emblem of her banner as well as her vahana is the Garuda. Her place is under a Rajavriksha. The Vishnudharmottara states that like Brahmani she has also six hands; the right hands are characterized by the Gada, Padma and Abhaya and the left ones by Sankha,Chakra and Varada. In the Devi-Purana she is represented as possessing four hands in which she carries Sankha, Chakra, Gada and Padma. She wears the Vanamala,the characteristic garland of Vishnu. In respect of this last description, the Devi-Purana agrees with the Purvakaranagama.

INDRANI The figure of Indrani has three eyes and four arms; in two of her hands she carries the Vajra and Sakthi, the two other hands being respectively held in the Varada and Abhaya poses. The colour of goddess is red, and she has on her head a kirita; on her body she wears various ornaments. Her vahana as well as the emblem of her banner is the elephant and her abode under the Kalpaka tree. According to the Vishnudharmottara, she should have a thousand eyes and should be of golden colour. She should have six arms, four of the hands carrying the sutra, Vajra, Kalasa(a pot) and Patra(a vessel)and the remaining hands being held in Abhaya and varada poses. The Devi-purana states that she carries the Ankusa and the Vajra only, the Purvakaranagama mentions that she has only two eyes. According to the last authority, the Goddess Indrani holds a lotus in one of her hands.

CHAMUNDA. The Goddess Chamunda has four arms and three eyes and is red in colour. Her hair is abundant and thick and bristles upwards. She has Kapala(Skull) in one hand and Sula in another while the other two hands are respectively in the Abhaya and Varada poses. She wears a garland of sculls in the manner of the Yajnopavita and is seated upon Padmasana. Her garment is the tiger skin, and her bode is under a fig tree. Her seat, it is said in the Vishnudharmottara, is the dead body of a human being, and she has a terrific face with powerful tusks. She has a very emaciated body and sdunken eyes and ten hands. The belly of this goddess is thin and apparently empty. She carries in her hand the following things: Musala, Kavacha, Bana, Ankusa, Khadga, Khetaka, Dhanus, Danda and Parasu. To this description the Purvakaranagama adds that she should have her mouth open and should wear on her head the digit of the moon even as Siva does; that her Vahana is an Owl and the emblem of her banner an Eagle.In one of her left hands she carries a Kapala which is filled with lumps of flesh; and in another left hand there is fire. In one right hand she holds a snake. She wears in her ears Kundalas made of Conch shell (Sankha Patra) or Kundala.

MAHESVARI. Mahesvari has four arms; two of which are in the Abhaya and Varada Poses while the remaining two hands carry the Sula and Akshamala. Her Vahana is the Bull. This Goddess is said in the Vishnudharmottara to have five faces, each possessing three eyes and she wears on her crown the crescent moon. Her colour is white and she has six arms; in four of the hands she carries the Sutra, Damaru, Sula and Ghanta, the two remaining hands being respectively in the Abhaya and Varada poses, her head is adorned with the jata-makuta. Her banner also has the Bull for its emblem.

KAUMARI. The figure of Kumari is a feminine copy of that of Subrahmanya who is known as Kumara. Kumari has four hands, in two of which she carries the Sakti and the Kukkuta, the remaining two hands being respectively in the Abhaya and Varada poses. Her Vahana is the Peacock and the same bird forms the emblem on her banner. She has a Makuta . Her abode is under an Udumbara or Fig tree. She has, according to the Vishnudharmottara, six faces and twelve arms, two of her hands being respectively held in the Abhaya and Varada poses, and she carries the Sakti, Dhvaja, Danda, Dhanus, Bana, Ghanta, Padma, Patra and Parasu in her other hands. The Devi Purana adds that her garland is made of red flowers and the Purvakaranagama substitutes the Ankusa for Kukkuta and adds that the Goddess should be so sculptured as to suggest the ideas of Valour and Courage.

VARAHI. Varahi has the face of a boar and the colour of the storm-cloud. She wears on her head a Karanda-Makuta and is adorned with ornaments made of corals. She wields the Hala and Sakti and is seated under a Kalpaka tree. Her Vahana as well as the emblem on her banner is the elephant. To this description the Vishnudharmottara adds that she has a big belly. According to this authority, she has six hands in four of which she carries the Danda, Khadga, Khetaka and Pasa,the two remaining hands being respectively held in the Abhaya and Varada poses. The Purvakaranagama says that she carries the dhanus, the Hala and Musala as her weapons. She wears on her legs Nupura-anklets.

on one side of the group of the Mother-Goddesses there is the figure of Ganesa, and on the other side that of Virabhadra. This latter God is described as having four arms and three eyes and having a pacific look. On his head is a jata-makuta and he is decked with various ornaments. His colour is white. One of the right hands is in the Abhaya pose and the other holds the Sula; one of the left hands is held in the Varada pose and the other carries the Gada. He is seated on a Padmasana under a Vatavriksha (Banyan tree). His banner has the bull as its emblem. Ganesa might be figured here either as standing or as seated on a Padmapitha.

The sculpturing of the sapta-matrika group of Gods and Goddesses found in the cave temples of Ellora conform largely to the descriptions given above. They, however differ in a few points; for instance, the goddesses in some cases are all made alike with a single face each; and these are distinguished from each other by their weapons and the Lanchhanas or emblems worked out below them in small niches or countersunk panels. Thus, Brahmani is recognized by the small figure of a swan sculptured in the seat below. In some cases the goddesses are each provided with a child, which is placed wither on the lap or is made to stand by the side. The group is invariably made up of the seven seated mothers flanked on either side of Virabhadra who is seen playing upon a Vina and Vinayaka, there being some blood-thirsty ghosts surrounding Chamunda.

Edited by ltelidevara - 7 years ago

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ltelidevara

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Posted: 7 years ago

#144

Manifestations of Adi Sakti

Once Narad approached Nar Narayan and requested them to elaborate on various manifestations PF Prakriti Sakti.Narayan Rishi explained thus.

The act of creation was the product of Paramatma'the Super Energy, one side of that being Prakriti and the other side is Purusha'.

Paramatma by His Yoga or Maha Shakti divided Himself into two parts, one a Purusha and another the Prakriti.

The Mula Prakriti' which emerged thus manifested into five major Forms, viz. Durga, Radha, Laxmi, Sarasvati and Savitri

.Durga or the better half of Siva is the Highest Shakti, Narayani, Vishnu Maya and Parabrahma, worshipped by Brahma, Devas, Siddhas, Sages and devotees, being the Prime Energy. She is praised by Vedas and Shastras as the Maha Maya, the Cause of Causes.

Lakshmi is the second among the Shaktis who is of Suddha Tatva' which is far superior to Satvika Guna, and is the bestower of prospertity and happiness. She is indeed the source of life, free of greed, anger, meanness, vanity and lust. She is the strength of Maha Vishnu, Rajya Lakshmi for Royalties and Griha Lakshmi for Householders, representing Ashta Lakshmis' viz. Adi Lakshmi, Dhana Lakshmi, Dhanya Lakshmi, Dhairya Lakshmi, Santhana Lakshmi, Vidya Lakshmi, Gaja Lakshmi, Vijaya Lakshmi. She is also the embodiment of Soundarya' (Beauty), Aishvarya' or Great Prosperity, Kirti' Lakshmi ( Fame), Sahasa' Lakshmi ( Enterprise), Vanijya' Lakshmi ( Business and Trade) and Daya' Lakshmi.Rukmini and Sita are the other forms of Lakshmi.

Saraswati is the third manifestation of Shakti the Goddess of Vidya' (Learning), intelligence, memory, ingenuity, wisdom, literature and poetry, Music and fine arts, argument, Vedas and Vedangas, Vyakarana ( Grammar), Mantras and Tantras, Gayatri, mental faculties, discipline, knowledge, devotion, and anything to do with Godliness.

Radha is another manifestation of Shakti, who is a symbol of pure love, dedication, high quality of devotion and infatuation. She is the queen of Ras Leelas ( Group dances) with several Gopikas and as many Krishnas with ecstatic singing and body movements, quite unaware of public gaze; but the Ras Leelas are hall marks of bhakti and Krishna consciousness, of Sankhya yoga or practice of Dvaita the essence of which sums up the union of Atma' and Paramatma' or Praktiti - Purusha and of the union of Mula Prakriti and Shiva Shakti. Prakriti Radha is far beyond the Gunas of Sattva, Rajas and Tamas verging on Nirguna or the reality position of Thaadatmya' (oneness). She has no Ahamkara.

Savitri or Gayatri is the next Shakti who is essentially based on chanting or repetitive recitation of Short Mantras to attain concentration and mental fixation on the part of Devas, other extra-territorial beings, Sages and humans. Residing in Brahma Loka and being an embodiment of Suddha Tatva, Her demeanor is of crystal clear nature and is the bestower of power of mind; She is the Sarva Siddhi Pradayani and contributor of happiness in the current life and sponsor of bliss therafter. She also provides Saubhagya and Good Fotune to those who pray to Her.

Apart from these basic Shakties, Marshi Narayana gave very many other Shakties like Tulasi who is the consort of Vishnu, the Shakti of sin-burning nature and bestower of well deserved boons;

Mansa Devi, the daughter of Ananta Deva and disciple of Shankara, a noted Siddha Yogini, a Great Tapasvini and devotee of Lord Vishnu

Shashtri Devi a sixth part of Mula Prakriti and hence called so being the leading of Sixteen Matrikas who is celebrate, protects every child from Evil forces at the time of birth as an invisible Yogini and is worshipped on the sixth day after birth ( hence the name of Shashthi Devi) and again on the twenty first day; She is also worshipped in Vaisakha Month for the continued protection of a growing child.

Mangala Chandi is another extension of Mula Prakriti who visits each and every household always and is pleased with worship on Mangalavar (Tuesdays). In the forms of Durga and Kali, She killed the evil brothers of Sumbha and Nikumbha.

Vasundhara Devi or Earth too is a manifestation of Mula Prakriti, bearing the entire burden of humanity and sourcing countless boons even without asking for. She is the Great Provider including food, shelter, water, fruits, flowers, gems and jewels,metals, and the greatest support for all. Her patience is eternal and distinctive. Indeed, existence is indeed impossible for any activity and the bounty of Nature is an inborn boon to humanity as a whole

. There are other ramifications of Prakrtiti,

Svaha Devi the wife of Agni or Fire without whom no Rituals, Yajnas are possible nor Dikshas and Dakshinas;

Svadha Devi who has to be used in every Homam by all Sages and humans as the Sacrifices are rendered futile otherwise.

Svasthi Devi , wife of Vayu Deva, has to be remembered at any function to ensure its fulfilment as also to bless the persons responsible for performing the function;

Pushti the wife of Vighnewara and the Goddess of nourishment to ensure strength of humans

; Tusti the wife of Ananta Deva to safeguard heakth

Saptati wife of Isana Deva to save from the pangs of poverty;

Dhriti wife of Kapila Deva to develop the quality of patience

Sati the wife of Satya Deva to ensure the bonds of affection of every household

Pratishtha, the wife of Punya Deva to distinguish a person from the normal beings to a celebrity;

Kirti Devi the wife of Sukarma to bestow fame and name;

Kriya Devi, and the Goddess of action and endeavour the wife of Udyoga or enterprise

.Besides there are parts of Mula Prakriti like Dharma Devi, Niralamba or without support, Priti or (contentment), Sukha ( Happiness), Sraddha or faith, and Bhakti or devotion.

Prakriti's manifestations also included Rohini wife of Moon, Samjna of Sun, Satarupa of Manu, Sachi of Indra, Arundhati of Vasishtha, Devahuti of Kardama, Prasuti of Daksha and so on.

Source Devi Bhagawat puran

Edited by ltelidevara - 7 years ago

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ltelidevara

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Posted: 7 years ago

#145

Yaa Devi Sarva Bhuteshu Kalaratriti Sansthita

Namastasyai Namastasyai Namastasyai Namo namah

Kalaratri means the One who is "the Death of Kaal. Here Kaal is dedicated as time & death. Kalaratri is the one who destroys ignorance and removes darkness. This form primarily depicts that life also has dark side of the violent Mother Nature and creates havoc and removes all dirt. She is also known as Shubhankari

.In this form Goddess Kalratri killed Raktabeej. Raktabeej was a demon who could multiply from every drop of his blood which fell on the ground. The Goddess Kaalratri killed him by licking the blood before it could reach the ground and hence conquered him. She endows her devotees with calm and courage.

The complexion of Maa Kalaratri is like dark night with bountiful hair and has four hands. The left two hands holds a cleaver and a torch, and the right two are in the mudras of "giving and "protecting. She has necklace is so shining like thunder. She has three eyes which emanate rays like lightning. Flames appear through her nostrils when she inhales or exhales air. Her mount is donkey. Blue,Red, White color should be used to wear on this day.

Appearance of Maa Kalratri is very dangerous. But she always gives good fruits. So devoters should not get afraid of her. Her worship on 7th day of Navratri has very much importavnce to yogies & sadhak. Yogis & sadhaks penance on Shahtra Chakra on this day. For the worshipers on this day door opens of every siddhi in universe.

Just by remembering Maa ghost ran away. If any negative effect is arising due to a planets than by worshiping on this day bad effects vanishes. Any type of fear goes away. Subhankari Mata always give Subh' good fruits. True faith restraint & concentration is necessary for worship.

The seventh swarup of Ma Durga is Mata Kalratri. She is black like night. Her Hair is always shown as pitch black, long, loose and scattered . She has put on necklaces shining like lightening and human skulls. She has three eyes and is also shown as being seated on a Shava (dead body). 2 of her hands hold a cleaver and a torch, while the remaining 2 are in the mudras of "giving and "protecting. Her vahana is a faithful donkey. The destroyer of darkness and ignorance, Mata Kaalratri is scourer of darkness; enemy of darkness.Mata Kaalratri's shrine is in Calcutta, India This four-armed swarup of Ma Durga dissipates darkness from amidst her devotees, and bestows freedom from fear and adversity. She is also called "Shubhamkari.When she breathes fire comes out of her nostrils. Any type of fear goes away by her worship. Shubhankari Mata always give Subh' good fruits.

Durga kshama shiva dhaatri svaha svadhaa Namostute

Kaalratri Devi has grey-black skin, flowing dark hair, manifests four handsshe holds a khadag (cleaver) and a burning torch, and the other two hands are protecting and blessing. She sits on a donkey. Special bendiction: Kaalratri Devi is fearless, the destroyer of darkness and ignorance, she is the scourge of darkness and a reviver, mender of damaged relationships and opportunities.

We see grey, purplish silver and gold lights activating feet chakra of her devoteesthis gives access to the lower universes of darkness destroying negative karma from past lifetimes and also brings energies of protection, fortitude and strength, helping the devotee to become fearless.

Old stuck business activities or opportunities can be revived, resolved, and broken relationships mended, and one becomes famous through the blessings of Kaalratri Devi. Spiritually empowering energies are flowing through her eyes to all beings during the navratri day and night.

Offering: Seven "cheekoo fruits (sapota or mud apple) in the morning; accept and share in the evening, offer candle/lamp morning and evening. Mentally offer all fragrant flowers, fruits, gems, clothing. All poverty is destroyed and there is wealth for all as you offer rose water on a silver naag /naagin and keep them in your money place.

Edited by ltelidevara - 7 years ago

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ltelidevara

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Posted: 7 years ago

#146

Pratyangira Devi

Sri Pratyangira Devi Goddess is the most powerful, ferocious and profound aspect of the divine mother Bhadrakali. Pratyangira Devi fiercely provides powerful relief and protection from Black magic, Witchcraft, court cases, evil spirits, diseases and misfortunes, various sufferings, ill health, ailments, curse, bad planetary influence and negative energies.

All devotees irrespective of their nationality, caste, creed and religion are welcome to her temples to get their wish fulfilled. To seek the ultimate bliss the devotees who partakes in her Puja's will be relieved of sins, ill effects, sorrows, and suffering of all kinds.

Sri Pratyangira Devi is associated with Sri Chakra. She is considered to be a powerful repellent of the influences generated by witch-craft. In Sri Chakra worship, she protects the devotees against all odds and guides in the right path.

Sri Pratyangira Devi energy is worshipped as Special Puja, Mantra Japa, Homam on Amavasya, Pournami and Ashtami days. Pratyangira Vidya means use the "mantra devata or deity to destroy all evil activities and evil spirit. The lemon kept at Pratyangira Devi's feet during the Puja is then kept in homes for protection and to attract prosperity.

Goddess Sri Pratyangira Devi calmed Sharabheswara (Shiv)and Narsimha who fought a duel after after slaying of the demon king Hiranyakashipuby Narasimha It is said that she is instrumental in bringing them back to their own forms.

. Goddess Pratyangira Devi is a combination of lion and human form, which symbolizes balance between good and evil. She holds a trident, a serpent in the form of a noose, a hand-drum and a skull in her four hands.

Sri Pratyangira Devi in Mysore is worshipped as Dharma devata in the "Kavu / temple" and "Shakteya Bhagavati in "Nair" families in Kerala.

The worship of this deity is in the form of pure "Kaula Tantra". The form and mantra are very terrifying with vibrating energy symbols / beeja / mudras / mantras and its long tradition starts from Ananda bhairava, Hayagreeva, Dakshina moorthy, Dattatreya, Matsyendranath, Gorakshanath, etc.

Sri Prathyangira Devi is the main Goddess in that worship and others are Lord Ganesh, Aghora Moorthy, Sri chakra, Kuttichathan (Sri Vishnu Maya), Nagaraja with Sarpa yakshi (God of snakes), Smashana Kali, Gulikha and

.In her temples the horrific form of Pratyangira is condensed to the yogic form in a meru shrichakra with saptha matrikas (Brahmani, Maheshwari, Kaumari, Vaishnavi, Varahi, Indrani, and Chamunda).

The Homa is said to offer the benefits such as

Blessings of Pratyangira Devi

Removal of obstacles in getting prosperity

Protection from Black magic, witch-craft and evil spirits

Relief from debts, court cases, diseases, misfortunes and bad karma

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ltelidevara

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#147

Adi Sankaracharya Stotram :-

Lankayam Shankari devi, Kamakshi Kanchika pure /
Pradyumne Shrinkhala devi, Chamunda Krouncha pattane //

Alampure Jogulamba, Sri shaile Bhramarambika /
Kolha pure Maha lakshmi, Mahurye Ekaveerika //

Ujjainyam Maha kali, Peethikayam Puruhutika /
Odhyane Girija devi, Manikya Daksha vatike //

Hari kshetre Kama rupi, Prayage Madhaveshwari /
Jwalayam Vishnavi devi, Gaya Mangalya gourika //

Varanasyam Vishalakshi, Kashmire tu Saraswati /
Ashtadasha Shakti peethani, Yoginamapi durlabham //

Sayamkale pathennityam, Sarva shatri vinashanam /
Sarva roga haram divyam, Sarva sampatkaram shubham //

Meaning
Goddess Shankari in Sri lanka, Kamakshi in Kanchipuram,
Goddess Shrinkhala in Pradyumna and Chamunda in Mysore

Goddess Jogulamba in Alampur, Goddess Bhramarabika in Sri Shailam,
Goddess Maha Lakshmi in Kolhapur and Goddess Eka veera in Mahur

Goddess Maha Kali in Ujjain Purhuthika in Peethika puri

Goddess Girija in Odhyana and goddess Manikyamba in the Daksha vatika ( Draksharama)

Goddess Kama rupi in the temple of Vishnu, Goddess Madhevaswari in Allahabad,
The flame giving Goddess in Jwala muki and Mangala Gouri in Gaya.

Goddess Visalakshi in Varanasi, Goddess Saraswathi in Kashmir,
Are the 18 Peethas of Shakthi, which are rare even to devas.

Among these, the Shakti Peethas at Kamkhya, Gaya and Ujjain are regarded as most sacred as they symbolize three most important aspects of mother Goddess viz. Creation (Kamarupa Devi), Nourishment (Sarvamangala Devi/Mangalagauri) and Annihilation (Mahakali Devi). When observed carefully one can see that they lie in a perfect straight line from Kamakhya to Ujjain via Gaya symbolizing that every creation in this universe will annihilate one day without fail. Together with Kanchi Kamakshi, Madurai Meenakshi, and Kashi Vishalakshi we have the most potent Shat Sakthi Peethams.

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ltelidevara

@ltelidevara

Sparkler

+ 8

Posted: 7 years ago

#148

Shakti peethas are Spiritually rich and energetic places'.
Shakti is an aspect of the Supreme Being Adi parashakti, the mother of the trimurti, the holy trinity in Hindu religion & scriptures.At all the Shakti Peethas, the Goddess Shakti is accompanied by her consort, Lord Bhairava (a manifestation of Lord Shiva).

One can grow spiritually by worshiping the God in these places.
Every location on the Earth has its own importance. But few places are holy because of the spiritual energy that is concentrated. Reason being either, the special liking of God towards that particular place or the energy that got concentrated as the result of the prayers offered by great devotees.

Going by their nature, Shakti peethas are termed as Bahya peethas and Antara peethas.

*Bahya peethas:
The spiritually rich places which are visible to any one are called as Bahya peethas.

*Antara peethas:
The places in the human body where the spiritual energy is concentrated are called as Antara peethas. These are visible through ways like Mantra japa, Dhyana, yoga sadhana etc.

Spiritually grown people consider Bahya peethas as the physical resemblance of Antara peethas.

The spiritual energies which does not take any form of a deity are called Guptha peethas. For example, the sacred books are Guptha peethas, the energy in them is in the form of knowledge. The hearts of great devotees are also Guptha Peethas, here the devotion in them itself is the energy. Antara peethas also fall in this category of Shakti peethas.

Shakti Peethas are shrines or divine places of the Mother Goddess. These are places that are believed to have enshrined with the presence of Shakti due to the falling of body parts of the corpse of Sati Devi, when Lord Shiva carried it and wandered throughout Aryavartha in sorrow. There are 51 Shakti Peeth linking to the 51 alphabets in Sanskrit. Each temple has shrines for Shakti and Kalabhairava, and mostly Shakti and Kalabharava in different Shakti Peeth have different names.

LEGEND AND ORIGIN OF SHAKTIPEETH :

Lord Brahma performed a yajna (Vedic ritual of fire sacrifice) to please Shakti and Shiva. Goddess Shakti emerged, separating from Shiva and helped Brahma in the creation of the universe. Brahma decided to give Shakti back to Shiva. Therefore, his son Daksha performed several yagnas to obtain Shakti as his daughter in the form of Sati. It was then decided that Sati was brought into this world with the motive of getting married to Shiva.

However, due to Lord Shiva's curse to Brahma that his fifth head was cut off due to his lie in front of Shiva, Daksha started hating Lord Shiva and decided not to let Lord Shiva and Sati get married. However, Sati got attracted to Shiva and finally one day Shiva and Sati got married. This marriage only increased Daksha's hatred towards Lord Shiva.

Daksha performed a yagna with a desire to take revenge on Lord Shiva near munimandala present Muramalla andhra pradesh. Daksha invited all the deities to the yajna except Lord Shiva and Sati. The fact that she was not invited did not deter Sati from attending the yagna. She expressed her desire to attend the yagna to Shiva, who tried his best to dissuade her from going. Shiva eventually relented and Sati went to the yagna. Sati, being an uninvited guest, was not given any respect at the yagna. Furthermore, Daksha insulted Shiva. Sati was unable to bear her father's insults toward her husband, so she immolated herself.

Enraged at the insult and the injury, Shiva in Virabhadra avatar destroyed Daksha's yagna, cut off Daksha's head, and later replaced it with that of a male goat as he restored him to life.Virabhadra didn't stop fighting he kept raging with anger .gods prayed lord vishnu.he came there and started fighting him. Still immersed in grief, Shiva picked up the remains of Sati's body, and performed the Tandava, the celestial dance of destruction, across all creation. The other Gods requested Vishnu to intervene to stop this destruction, towards which Vishnu used the Sudarshana Chakra, which cut through the Sati's corpse. The various parts of the body fell at several spots all through the Indian subcontinent and formed sites which are known as Shakti Peethas today.

IMPORTANCE OF SHAKTI PEETHA:

"SHAKTI" refers to the Goddess worshipped at each location, all being manifestations of Dakshayani (Sati), Parvati or Durga;
"BODY PARTS or ORNAMENTS" refers to the body part or piece of jewellery that fell to earth, at the location on which the respective temple is built.
First relating to Brahmanda Purana, one of the major eighteen Puranas, it mentions 64 Shakthi Peetha of Goddess Parvati in the Bharat or Greater India including present day India, Bangladesh, Nepal, Sri Lanka and parts of southern Pakistan. Another text which gives a listing of these shrines, is the Shakthi Peetha Stotram, written by Adi Shankara, the 9th-century Hindu philosopher.

Rishi Markandeya composed the 'Durga Saptashati' or the seven hundred hymns extolling the virtues of the Divine Goddess at the shaktipeetha in Nashik. The idol is also leaning a little to the left to listen to the sages composition. The Saptashati or the "Durga Stuti" forms an integral part in the vedic form of Shakti worship.

The third eye of Mata Sati fell below a tree in a mortuary in the Ishan corner of Vakreshwar. This is on the bank of the north flowing Dwarka river in the east of Baidyanath. Here Mata Sati is called Chandi Bhagwai Ugra Tara and Bhairav is called Chandrachur. This Shaktipeeth is called Tarapith in Birbhum district West bengal , India

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ltelidevara

@ltelidevara

Sparkler

+ 8

Posted: 7 years ago

#149

Sankari Devi...Lanka

Sankari Sakti Peeth is one among Ashta Dasha Shakthi Peethas Here Devi Sati's groin had fallen. Devi Sati is worshipped as Shankari Devi and Lord Shiva as Trikoneshwara.

The temple is located in Trimkomali, or Trincomalee on the eastern coast of Sri Lanka. The place Trinconmalee means a triangular shaped hill (Tri- cona- malee or malai).There is also a Kali temple which people visit enroute to Shankari Devi temple.

Shankari Devi temple is located on a hill top. Trikoneshwara temple is an ancient temple dedicated to Lord Shiva. "Ravana Veddu is the other name for the hill on which Lord Trikoneshwara temple is situated.

Trikoneshwara is one of the four important Shiva temples in Sri Lanka. The other three are in Keetheswaram, Muneeswaram

The Trikoneshwara temple is built by Sage Agasthya from the instructions of Lord Shiva, who was impressed by Ravana's devotion. This temple is unique, as the temple is built by the Lord for his bhaktha. (devotee). Other deities surrounding the main deity- Trikoneshwara include, Lord Ganesha, Lord Subramanya and other deities. Goddess Shankari is worshipped in the form of Mathumai Ambal.

Since Sati Devi's body part fell here,this place is a primary Saktipith that occupied the first place in Adi Sankara's stotra Lankayan Sankari devi

According to sthala purana this is the place where Parvati Devi requested Lord Shiva to build a palace for her. But Shiva, used to living in Mount Kailash did not heed to her request. After several requests from Parvati, Lord Shiva finally relented and asked Vishwakarma to build a palace. Vishwakarma built a beautiful palace in Lanka Dweep for Parvati Devi. Lord Shiva and Parvati came to Lanka to perform the Griha Pravesh of their palace. Ravana was doing a rigorous penance to get the blessings of Lord Shiva. Lord Shiva and Parvati Devi were pleased with the penance of Ravana and Lord Shiva blessed Ravana with boons. Ravana, a Brahmin by birth and master of all the four Vedas was a great devotee of Lord Shiva. Pleased by his penance, Parvati Devi asked Ravana to perform the rituals associated with the Griha Pravesh of their palace. Parvati Devi was impressed with Ravana who did the Griha Pravesh rituals and wanted to bless him with a boon. She asked Ravana to ask for a boon, and he asked for the Lanka palace. Parvati Devi, though saddened initially by the wish of Ravana granted the boon and gave away the palace as Dakshina. However, Ravana requested Parvati Devi to stay at the palace. Parvati Devi agreed to stay at the palace as Shankari Devi with the condition that she would stay at the palace, as long as Ravana pays heed to her words. After some time, when Ravana brought Sita Devi from Ayodhya, Parvati asked Ravana to return her to Lord Rama. When Ravana refused to return Sita Devi, Shankari Devi left the Lanka Palace .

Another reference is that Lord Rama also visited Trikoneshwara temple to get rid of the Brahma hatya Dosham.

Another reference is when Vayu, the Wind God and Adishesha, the serpent on which Lord Vishnu rests, had a bitter fight about their individual strengths. Vayu sneered at Adishesha's strength as he could be easily caught by Garuda, the bird. Adishesha then coiled himself around Mount Kailash and challenged Vayu to attack Mount Kailash. Vayu turned into a hurricane and attacked Mount Kailash.

All the gods and goddesses prayed to Lord Shiva to save them. Lord Shiva asked Brahma to create another Kailash in the South and came to reside at Lanka, also known as Dakshina Kailas Adishesha lifted his three hoods out of 1000 hoods to listen to Lord Shiva, during which time, Vayu blew over three peaks of Mount Kailash. These three pieces fell in Thondai Naadu (Thiru kalahasti), Chozha Naadu, (Thiruchirupalli) and in Eezha Naadu, Trinkomalee, also Thirukonnamalai in Sri Lanka. The third hill is known as Thirukkonamalai and it lies along the same longitude as Kailash.

Another Puranic reference is that the asura, Kethu swallowed nectar during the Samudra Manthan or churning of the ocean in a fight between the asuras and devas. He attained immortality as he swallowed the nectar. Lord Vishnu who came to know about this beheaded Kethu and he was wandering headless, till such time Lord Brahma took pity on him and made Kethu a Lunar Node along with "Rahu. Kethu came to Ketheeswaram, prayed to Lord Shiva and obtained His grace Thus the place is known as Tiru Kethu esswaram.

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ltelidevara

@ltelidevara

Sparkler

+ 8

Posted: 7 years ago

#150

Kamakshi Kanchikapuri

I would definitely sing your praises as much as I can.taking this opportunity.
Before going towards actual Kanchi story I would like to share an incident that I came across involving Sri Chandra Sekhara Saraswati who is addressed as Paramacharya by one and all that shows the greatness of Maa Kamakhi I think Sri Ramana Maharshi narrated this

An early morning, many years ago. It was slightly drizzling. Maha Periyavaa ( Paramacharya) was seated in solitude at Kanchi Sri Sankara maTham. After the bhaktas had darshan of him, Swamiji arose to go to his room. Just then an old grandam and a young woman came running and prostrated to the sage. Swamiji sat down again, looking a bit keenly at them.

With happiness crawling on his face, Swamiji said, "adede! is it Meenakshi Paatti? What a wonder you have come in the morning time? Who is near you? Your granddaughter? What name?"

Meenakshi Paatti said, "Periyavaa! I am coming to the maTham to have your darshan for ever so many years. Till today I haven't informed SwamigaL about me. There was no such opportunity. But then, it has come now. This girl standing by my side is my granddaughter born through my daughter. Since she was born in this town, we named her Kamakshi. I had only one daughter, and she closed her eyes twelve years ago, leaving this girl to my care. Some disease she had. Her husband also died before her due to a heart attack.

"Since then I am plodding on alone with this girl. I put her in a school. Study didn't get into her head. So I stopped it with her fifth grade. Now she is fifteen years old. My duty will be over once I give her hand to a man!"

AcharyaL listened to her patiently. "I understood when I saw you come here and stand before me in the early morning itself, that you who used to bring pArijAta puS^pam for Chandramouleesvara puja every morning around ten o' clock, have come to me now with a purpose. What is the news?" he said.

Hesitating at first, Meenakshi Paatti began: "Nothing, Periyavaa. A suitable alliance has come up for this girl. The boy is also from this place. School teacher. Sixty rupees salary. Good family. No demand-and-take harassments. They say that both the horoscopes match well. Somehow only you should perform this marriage, Periyavaa!" Paatti prostrated to him.

AcharyaL's tone showed some heat as he chided her: "What? I should perform the marriage? What are you talking?" Within moments he cooled down and said, "Alright, what do you expect me to do?"
Paatti was happy. "It's like this, Periyavaa! I have somehow managed to save five thousand rupees for her marriage. I can complete the marriage within that amount. But then the boy's mother has said compulsively, 'Paatti, whatever or however you do it, you must present a double-stringed, eight-sovereign gold chain for the neck of your granddaughter!' I couldn't do anything big by way of jewels-and-bolts for her within my income. I have arranged just a bangle of one sovereign each for each hand of this girl. Only that is possible for me. Where can I go for an eight-sovereign double-stringed chain, Periyavaa? Only you--"

Before she could finish, Swamiji asked her with some anger: "Tell me, you want me to provide her with a double-stringed chain in eight-sovereigns?"

Meenkshi Paatti prostrated to him and rose. Patting her cheeks loudly, she said, "apacAram, apacAram, Periyavaa. I am not coming to say that. A number of rich and big people come for your darshan daily. Could you not gesture to any of them to arrange for the eight-sovereign double-strined chain?" Paatti asked him longingly.

"What? To gesture to the big people who come for a darshan? There is no such practice. If you want, you seek some other alliance where they don't demand eight or ten sovereigns! Only that is better for you." Swamiji got up.

Meenakshi Paatti said anxiously, "I pray that Periyavaa shouldn't leave me with such advise! This is a very good alliance, Periyavaa. The boy has a sanguine temperament. They got their own girls married with a gift of an eight-sovereign double-stringed chain each. Therefore they desire that the girl coming as their daughter-in-law should also come with a double-stringed chain. Nothing else, Periyavaa. Only you should provide me with guidance in the matter!" Paatti begged the sage.

AcharyaL, who had got up, sat down again. He was immersed in deep thoughts for sometime. Then he started talking with compassion: "Will you do something I suggest now?"

"I will do it definitely. Please tell me what!" Paatti was excited.

"Go to the Kamakshi Amman temple tomorrow with your granddaughter. Both of you pray to Her, 'This marriage should take place grandly with the required eight-sovereign double-stringed chain provided. Only You should arrange it, Amma!' and do pradakSiNa of the sannidhi five times. Prostrate before ambAL five times and go home. Pray this way for five days. Kamakshi will arrange the things as you have desired in your mind." AcharyaL blessed them smilingly.

As she prostrated and got up, Meenakshi Paatti said, "What is it Periyavaa, you suggest everything five times!" She asked with eagerness, "If I do it that way, AmbaL Kamakshi will surely arrange my granddaughter Kamakshi's marriage?"

"I am not suggesting the five-times requirement myself. AmbaL has the adulation panca saMkhyopacAriNi. She grants favours happily when she is worshipped in multiples of five." Swamiji said, "I told you only that, nothing else!"

"When do we start this, Periyavaa?"

Swamiji smiled. "It has been said shubhasya shIghram. Today is Friday. Why, you start today itself." He said and bid them farewell.

With her granddaughter beside her, Paatti walked towards Kamakshi Amman temple. Since it was Friday, there was a heavy rush in the temple. Mother Kamakshi dazzled in full splendour due to special adornments of that day. Both of them closed their eyes and prayed as advised by Periyavaa. Paatti had an arcanA performed in her granddaughter's birth star and secured the prasAdam.

Then they both prayed to Amman about the eight-sovereign double-stringed chain and went around the inner courtyard clockwise five times. Then they prostrated to AmabaL five times as Swamiji had suggested. With faith in heart, they went back home.

On Saturday morning, Paatti started from her house with her granddaughter. Collecting the coral-jasmine flowers, she hurried to Sankara maTham. There was a heavy rush in the maTham. Meenakshi Paatti was standing in the queue some twenty or thirty bhaktas behind. She heard what the person before her was telling his neighbour with concern. 'Today is the day of the anushA star. PeriyavaL's birth star. So Swamiji has taken up a vow of silence today. He wouldn't talk to anybody. Only mukha darshan.'

Anxiety got hold of Meenakshi Paatti. She worried, 'I thought of reminding Periyavaa about the eight-sovereign double-stringed chain, but it seems that won't be possible now.' When they got near Periyavaa, they prostrated to him. That para brahmaM was sitting with no sign of life in him. Paatti paused, yearning that he would ask something about the chain. Swamiji's assistant told her a bit sternly, "Paatti, move away please! Periyavaa adopts a vow of silence today. He won't talk. See, how many people are waiting behind you!"

She made her way towards Kamakshi Amman temple, along with her granddaughter. As advised by Periyavaa, they performed the panca saMkhyopacAra worship on that day and got back home. Maha Swamiji continued the vow of silence on the following two days also. Paatti and her granddaughter could only have a darshan of the sage at the maTham. Paatti started worrying, 'Four out of five days has gone by since Periyavaa's advice but nothing happened! Will Mother Kamakshi open her eyes and bless me or not?' She could only grieve within herself.

It dawned on Tuesday. Sri Kanchi maTham was very brisk on that day. A bhajan troupe from Arani was immersing the maTham in bhaktic ecstasy.

AcharyaL came and sat in his usual place. There was such a maha tejas in his face! He had dissolved his vow of silence. There was a large crowd waiting for PeriyavaL's darshan. A middle-aged maami in the queue prostrated to Swamiji happily as her turn came. Happiness was writ on her face. She submitted the things she had brought--a large bunch of rastaLi bananas, un-shorn coconuts, sweet lemons, oranges, pumpkins, and chubby raw-bananas--and prostrated again.

Swamiji smiled to himself as he glanced at the items kept before him. Then he narrowed his eyes and looked keenly at the woman. "Aren't you Ambujam, wife of Needamangalam landowner Ganesa Iyer? You came two months back. Told me something, feeling sad. Looking at the way you have come now with a large banana bunch, it seems that your problems would have been solved by the grace of Kamakshi, right?"

Ambujam prostrated again and said, "True, Periyavaa. My only daughter Mythili was made to stay away from her husband's home for the last three years. Two months back I came running to you, reported this humiliation and wept. It was you who advised me to do five circumambulations and five prostrations for five days and perform ablution and worship in the Kamakshi Amman temple of this town. I completed them with extreme care, and what a wonder, fifteen days back, my son-in-law Radhakrishnan who works in Jamshedpur Tata Steel Plant came over himself and took his wife Mythili back with him. It's all that Kamakshi's grace and your blessings, Periyavaa!" Tears of joy filled her eyes as she spoke.

Swamiji said, "Besh, besh, very glad. Let the dampati rest in prosperity! By the way, where did you get such a big bunch of bananas? Looks massive!" Swamiji's laughter rolled by like thunder.

Ambujam said smilingly, "This bunch was harvested from our own banana bed, Periyavaa; which is why it is so big!" She spoke with humility.

Showing happiness, Swamiji ordered her, "Alright, only Amma Kamakshi has rejoined your daughter and son-in-law. So you offer this big banana bunch to Her and distribute the fruits to the bhaktas who visit the shrine."

Ambujam said, "No no, Periyavaa. Let it remain in this sanctum. I have an identical bunch to offer to AmbaL. Now I seek your leave to have a darshan of AmbaL, complete my prayers and get back here." She prostrated.

"BeshA! After completing your prayers you must take food in the maTham and then only should get back to your place. Remember it!" Swamiji gave her his consent to leave him.
There was not much crowd in Kamakshi Amman temple on that day. It was eleven in the morning. As it was later than usual, Meenakshi Paatti hurried to the temple with her granddaughter. She halted at the shop selling arcanA packs, and told her granddaughter, "Hey Kamakshi! Today is the day of completion. So we shall do everything in five numbers as told by AcharyaL. What you do, get five arcanA packs with five coconuts, five bananas, betel leaves, nuts, etc. and come back running!" and gave her the required money.

The granddaughter bought the things as ordered. Paatti performed the arcanAs to AmbaL and prayed Her with tearful eyes, 'Amma Kamakshi, I am completely depending on You only! I have no refuge except You and SwamigaL. Only You should arrange for the eight-sovereign double-string chain and complete my granddaughter's marriage in a fitting manner.' As Paatti sobbed, her granddaughter was also moved and wept. Then they started going round the inner couryard from left to right. They were on their fourth round.

"Paatti... Paatti... Paattee!" Meekakshi Paatti looked back at the loud call from her granddaughter and chided her angrily, "Why do you cry so loud? What have you lost to raise such a noise?"

"Nothing lost Paatti, but something gained! Please come here, I shall show you!" She took her grandma to a corner, opened her right palm and showed her something. It was a severed, double-stringed chain with a front.

"Where did you find that?" Paatti asked with surprise. Her granddaughter said, "As I was coming behind you with a bowed head, my eyes chanced on this chain. I took it at once, and no one had noticed me! This chain is severed Paatti. Check if it is original or just a coated one."

Paatti took the chain in her hands to guess its weight. She said, "Looks like sovereign, Kamakshi! May be eight or eight-and-a-half sovereigns. This has been granted to us by Kamakshi Herself backed by the blessings of Periyavaa. Alright, let us go out first!" She packed the chain inside the edge of her sari and hurriedly came out, forgetting to complete her fifth circumambulation.

It was one in the afternoon. Four or five people were waiting for the darshan of AcharyaL in the maTham. Meenakshi Paatti prostrated to the sage with her granddaughter and got up. Swamiji looked at her and laughed. She was confused whether to tell Swamiji about the chain or not.

Swamiji forestalled her. "Today you should have completed your panca saMkhyopacAra pradakSiNa in order. But then it was not completed because of a vastu that came to the hand of your granddaughter! That sudden delight did not allow you to do more than four pradakSiNas. You came hurriedly, thinking that Kamakshi has given you Her pUrna anugrahah. What, am I right?"
Paatti was shocked. She became insensate, and swallowed her words as she spoke: "SwamigaL shouldn't mistake me. Once that (object) came to the hand of my granddaughter, I assumed that AmbaL Herself had dropped it for my granddaughter to take. In that sudden delight I totally fogot that I had to make one more pradakSiNa."

Periyavaa said relentlessly, "Only that you forgot. You did not forget to get the vastu weighed at Rangu Patthar's shop. Or get the severed portion melted in the furnace to rejoin." He clinched his talk with the words, "Let it go. When you weighed it, was it exactly eight sovereigns?"

Paatti and her granddaughter were stunned. "All you said now is satyam, Periyavaa!" said Paatti.

Swamiji asked her calmly, "Tell me in fairness. To whom does that padArthaH belong?"

"To AmbaL Kamakshi."

"Tell me yourself, can you take it secretly and pack it inside the edge of your sari?"

"A mistake... nothing else but a mistake! Should excuse me. I have done it inadvertently." Paatti was genuninely repenting. She placed the double-stringed sovereign chain on the brass plate that was found before Swamiji, her hands shaking. Swamiji laughed.

It was now two in the afternoon. Swamiji asked Meenakshi Paatti and her daughter to sit before him. It was at that time that Ambujam AmmaL, wife of Needamangalam Ganesa Iyer, who had taken leave in the morning, came back full of sorrow and prostrated to the sage. Her eyes were shedding tears profusely. Swamiji saw this and said affectionately, "adAdA, why do you shed tears Amma?"

Ambujam Ammal wiped her tears and replied, "It is like this, Periyavaa. Two months ago when I did the five days seva in the Kamakshi Amman temple I prayed to AmbaL earnestly that I would offer Her my eight-sovereign double-stringed chain if she united my daughter and son-in-law, who were then separated. AmbaL has united them. I went to the temple to offer my chain. It slipped from my neck and fell down somewhere. I searched everywhere anxiously but the chain could not be found. What can I do now, Periyavaa?" She started wailing.

Swamiji turned his face to Meenakshi Paatti and looked meaningfully. Paatti prostrated to him and got up briskly. She took the double-stringed sovereign chain from the brass plate before the sage in her hand. She turned to Ambujam and said holding up the chain, "Amma Ambujam. Check if this is the double-stringed chain you lost."

Ambujam took the chain from her hand and checked. "The same, the same chain, Paatti. How did it come here? Looks very wonderful!" Paatti narrated everything that happened to them in the same
Ambujam Ammal hugged Meenakshi Paatti. "Paatti, you don't worry at all! I am informing you this before our AcharyaL. I shall arrange for a new double-stringed chain in eight sovereigns for your granddaughter! Her marriage will be performed grandly. This double-stringed I have prayed to offer to AmbaL. This evening I shall take you and your granddaughter Kamakshi to the jewellery shop in this down and get her an eight-sovereign double-stringed chain. In addition, I shall give you five thousand rupees for the marriage expenses."

Swamiji was sitting as the prat^yakSa kAmAkshi, witnessing this scene. Everyone prostrated to AcharyaL. He looked at Meenakshi Paatti and said, "Today you and your granddaughter did not do the five pradakSiNas. Go in the evening, do five pradakSiNas and five prostrations, and have a darshan of AmbaL." Saying this he bid them farewell.

It is not possible to narrate in words the happiness and ecstatic shiver that Meenakshi Paatti and her granddaughter experienced at that time.

I express my heartfelt gratitude to the story teller.

I bow before Kamashi Paradevata

Avidyanam timira mihira dweepa nagari
Jadanam stabaka makaranda smriti jhari
Daridranam chintamani gunanika janma jaladhau
Nimagnanam danshtra muraripu varahasya bhavati

Edited by ltelidevara - 7 years ago

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Rajarajeswari Polali DT Nt pg 8 - Page 15

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