QUOTES ABOUT DURGA

 The Bodhana (awakening) ceremony in the Durga Puja is nothing but the awakening of the Shakti of the Mother, the mere rousing of the consciousness of the Kundalini. This awakening is performed by Mantra-Shakti. The Mantra is nothing but the harmonious sound of the lute of the body. When the symphony is perfect, She who embodies the Worlds (Jaganmayi) rouses Herself. When She is awake it does not take long before the union of Shiva and Shakti takes place. Do Japa once; do Japa according to rule looking up to the Guru, and the effects of Japa of which we hear in the Tantra will prove to be true at every step. Then you will understand that the Tantra is not mere trickery, or a false weaving out of words. What is wanted is the good Guru; Mantra capable of granting Siddhi, and application (Sadhana). Arthur Avalon has grasped the meaning of the principles of Mantra which are so difficult to understand. We may certainly say that he could only make this impossible thing possible through inherent tendencies (Samskara) acquired in his previous life

 After performing his daily duties and purifying himself, (the priest) should worship the five deities–Brahma, Durga, Ganesha, the Grahas, and the Dikpalas (86). They should be worshipped in the jars on the East side of the square, and then the sixteen Matrikas–namely, Gauri and others–should be worshipped in their order (87). The sixteen Matrikas are Gauri, Padma, Shachi, Medha, Savitri, Vijaya, Jaya, Deva-sena, Svadha, Svaha, Shanti, Pushti, Dhriti, Kshama, the worshipper’s own tutelary Devata, and the family Devata (88)

 Again Tantra is the name of only one class of Scripture followed by "Tantrics". There are others, namely, Nigamas, Agamas, Yamalas, Damaras, Uddishas, Kakshaputas and so forth. None of these names are used to describe the adherents of these Shastras except, so far as I am aware, Agama in the use of the term Agamavadin, and Agamanta in the descriptive name of Agamanta Shaiva. I give later a list of these Scriptures as contained in the various Agamas. If we summarize them shortly under the term Tantra Shastra, or preferably Agama, then we have four main classes of Indian Scripture, namely, Veda (Samhita, Brahmana, Upanishad), Agama or Tantra Shastra, Purana, Smriti. Of these Shastras the authority of the Agama or Tantra Shastra has been denied in modern times. This view may be shown to be erroneous by reference to Shastras of admitted authority. It is spoken of as the Fifth Veda. Kulluka Bhatta, the celebrated commentator on Manu, says: "Shruti is twofold, Vaidik and Tantrik (Vaidiki tantriki caiva dvividha srutih lurtita)". This refers to the Mantra portion of the Agamas. In the Great Vaishnava Shastra, the Srimad Bhagavata, Bhagavan says: "My worship is of the three kinds :: Vaidik, Tantrik and Mixed (Mishra)" and that, in Kaliyuga, "Keshava is to be worshipped according to the injunction of Tantra." The Devibhagavata speaks of the Tantra Shastra as a Vedanga. It is cited as authority in the Ashtavimshati Tattva of Raghunandana who prescribes for the worship of Durga as before him had done Shridatta, Harinatha, Vidyadhara and many others. Some of these and other references are given in Mahamahopadhyaya Yadaveshvara Tarkaratna's Tantrer Pracinatva in the Sahitpa Samhita of Aswin 1317. The Tarapradipa and other Tantrik works say that in the Kali-yuga the Tantrika and not the Vaidika Dharma is to be followed. This objection about the late character and therefore unauthoritativeness of the Tantra Shastras generally (I do not speak of any particular form of it) has been taken by Indians from their European Gurus

 As regards Durga Devi the absurd statement has been made (Empire of India by Sir Bampfylde Fuller, 161) that "to extremists among Her votaries any sexual restraint is a denial of Her authority." Yet it is common ground to all Shastras that sexual intercourse (Maithuna) by a man with a woman who is not lawful to him is a sin. The Vaidik Dharma is strict on this point. It forbids not merely actual Maithuna but what is called Ashtamga (eightfold) Maithuna, namely, Smaranam (thinking upon it), Kirttanam (talking of it), Keli (play with women), Prekshanam (making eyes at women), Guhyabhashanam (talk in private with women), Samkalpa (wish or resolve for sexual union), Adhyavasaya (determination towards it), Kriyanishpatti (actual accomplishment of the sexual act). In short, the Pashu or follower of the ordinary ritual (and except for ritual purposes those who are not Pashu) should, in the words of the Shaktakramiya (cited by Mahamahopadhyaya Krishnanatha Nyayapañcanana Bhattacarya in his Commentary to v. 15 of the Karpuradistotra, Hymn to Kali), avoid Maithuna, conversation on the subject and assemblies of women

 Brahma, Vishnu, Shiva, Durga, Ganesha, Bhaskara, Indra, Vayu, Kuvera, Varuna, Agni, and Brihaspati, may They always be propitious to this child, and may They always protect him throughout his going forth from the house (160)

 durgaa = Goddess Durga

 let the husband touch his wife’s head (103). Then the husband, surrounded by a few married women having sons, should place both hands on the head of his wife, and, after meditating on Vishnu, Durga, Vidhi and Surya, place three fruits on the cloth of her lap. Thereupon he should bring the ceremony to a close by making Svishti-krit oblations and expiatory rites (104-105). Or the wife and husband may be purified by worshipping Gauri and Shangkara in the evening, and by giving oblations to Sun (106)

 Let us then shortly see by examples what the meaning of such a Bija is. (For a fuller account see my Garland of Letters.) In the first place, the reader will observe the common ending "m" which represents the Sanskrit breathings known as Nada and Bindu or Candrabindu. These have the same meaning in all. They are the Shaktis of that name appearing in the table of the 36 Tattvas given ante. They are states of Divine Power immediately preceding the manifestation of the objective universe. The other letters denote subsequent developments of Shakti, and various aspects of the manifested Devata mentioned below. There are sometimes variant interpretations given. Take the great Bhuvaneshvari or Maya Bija, Hrim. I have given one interpretation in my Studies above cited. From the Tantrik compendium, the Pranatoshini, quoting the Barada Tantra we get the following: Hrim = H + R + I + M. H = Shiva. R = Shakti Prakriti. I = Mahamaya. "M" is as above explained, but is here stated in the form that Nada is the Progenitrix of the Universe, and Bindu which is Brahman as Ishvara and Ishvari (Ishvaratattva) is described for the Sadhaka as the "Dispeller of Sorrow". The meaning therefore of this Bija Mantra which is used in the worship of Mahamaya or Bhuvaneshvari is, that that Devi in Her Turiya or transcendent state is Nada and Bindu, and is the causal body manifesting as Shiva-Shakti in the form of the manifested universe. The same idea is expressed in varying form but with the same substance by the Devigita (Ch. IV) which says that H = gross body, R = subtle body, I = causal body and M = the Turiya or transcendent fourth state. In other words, the Sadhaka worshipping the Devi with Hrim, by that Bija calls to mind the transcendent Shakti who is the causal body of the subtle and gross bodies of all existing things. Shrim, (see Barada Tantra) is used in the worship of Lakshmi Devi. Sh = Alahalaksmi, R = Wealth (Dhanartham) which as well as I = (satisfaction or Tushtyartham) She gives. Krim is used in the worship of Kali. K = Kali (Shakti worshipped for relief from the world and its sorrows). R = Brahma (Shiva with whom She is ever associated). I = Mahamaya (Her aspect in which She overcomes for the Sadhaka the Maya in which as Creatrix She has involved him). "Aim" is used in the worship of Sarasvati and is Vagbhava Bija. Dum is used in the worship of Durga. D = Durga. U = protection. Nada = Her aspect as Mother of the Universe, and Bindu is its Lord. The Sadhaka asks Durga as Mother-Lord to protect him, and looks on Her in her protecting aspect as upholder of the universe (Jagaddhatri). In "Strim." S = saving from difficulty. T = deliverer. R = (here) liberation (Muktyartho repha ukto'tra). I = Mahamaya. Bindu = Dispeller of grief. Nada = Mother of the Universe. She as the Lord is the dispeller of Maya and the sorrows it produces, the Savior and deliverer from all difficulties by grant of liberation. I have dealt elsewhere (Serpent Power) with Hum and Hum the former of which is called Varma (armor) Bija and the latter Kurca, H denoting Shiva and "u", His Bhairava or formidable aspect (see generally Vol. I, Tantrik Texts. Tantrabhidhana). He is an armor to the Sadhaka by His destruction of evil. Phat is the weapon or guarding Mantra used with Hum, just as Svaha (the Shakti of Fire), is used with Vashat, in making offerings. The primary Mantra of a Devata is called Mula-Mantra. Mantras are solar (Saura) and masculine, and lunar (Saumya) and feminine, as also neuter. If it be asked why things of mind are given sex, the answer is for the sake of the requirements of the worshipper. The masculine and neuter forms are called specifically Mantra and the feminine Vidya, though the first term may be used for both. Neuter Mantras end with Namah. Hum, Phat are masculine terminations, and "Tham" or Svaha, feminine (see Sharadatilaka II. Narada-pañcaratra VII, Prayogasara, Pranatoshini 70)

 Mantra such as a Bija-mantra may not convey its meaning on its face, the initiate knows that its meaning is the own form (Svarupa) of the particular Devata whose Mantra it is, and that the essence of the Bija is that which makes letters sound, and exists in all which we say or hear. Every Mantra is thus a particular sound form (Rupa) of the Brahman. There are a very large number of these short unetymological vocables or Bijas such as Hrim, Shrim, Krim, Hum, Hum, Phat called by various names. Thus the first is called the Maya Bija, the second Lakshmi Bija, the third Kali Bija, the fourth Kurca Bija, the fifth Varma Bija, the sixth Astra Bija. Ram is Agni Bija, Em is Yoni Bija, Klim is Kama Bija, Shrim is Badhu Bija, Aim Sarasvati Bija and so forth. Each Devata has His or Her Bija. Thus Hrim is the Maya Bija, Krim the Kali Bija. The Bija is used in the worship of the Devata whose Mantra it is. All these Bijas mentioned are in common use. There are a large number of others, some of which are formed with the first letters of the name of the Devata for whom they stand, such as Gam for Ganesha, Dum for Durga

 Shiva's complex character is reflected in the various forms assumed by his bride. As the Destroyer he is associated with Durga, who has great beauty and is also a war goddess. As Kali she is the black earth-mother, and as Jagadgauri, the yellow woman, the harvest bride. Armed with Celestial weapons, Durga is a renowned slayer of demons. In her Kali form she is of hideous aspect. Sculptors and painters have depicted her standing on the prostrate form of Shiva and grinning with outstretched

 The Adya Shakti or Supreme Power of the Shaktas is, in the words of the Trishati, concisely described as Ekananda-cidakritih. Eka = Mukya, Ananda = Sukham, Cit = Caitanyam or Prakasha = Jñanam; and Akritih = Svaruipa. She is thus Sacchidananda-brahmarupa,. Therefore, the worship of Her is direct worship of the Highest. This worship is based on Advaitavada. Therefore, for all Advaitins, its Sadhana is the highest. The Shakta Tantra is thus a Sadhana Shastra of Advaitavada. This will explain why it is dear to, and so highly considered by Advaitins. It is claimed to be the one and only stepping stone which leads directly to Kaivalya or Nirvanamukti; other forms of worship procuring for their followers (from the Saura to the Shaiva) various ascending forms of Gaunamukti. Others of course may claim this priority. Every sect considers itself to be the best and is in fact the best for those who, with intelligence, adopt it. Were it not so its members would presumably not belong to it but would choose some other. No true Shakta, however, will wrangle with others over this. He will be content with his faith of which the Nigamakalpataru says, that as among castes the Brahmanas are foremost, so amongst Sadhakas are the Shaktas. For, as Niruttara Tantra says, there is no Nirvana without knowledge of Shakti (Shaktijñanam vina devi nirvanam naiva jayate). Amongst the Shaktas, the foremost are said to be the worshippers of the Kali Mantra. The Adimahavidya is Kalika. Other forms are Murttibheda of Brahmarupini Kalika. Kalikula is followed by Jñanis of Divya and Vira Bhavas; and Shrikula by Karmin Sadhakas. According to Niruttara, Kalikula includes Kali, Tara, Raktakali, Bhuvana, Mardini, Triputa, Tvarita, Pratyamgiravidya, Durga, and Shrikula includes Sundari, Bhairavi, Bala, Bagala, Kamala, Dhumavati, Matamgi, Svapnavatividya, Madhumati Mahavidya. Of these forms Kalika is the highest or Adyamurti as being Shuddhasattvagunapradhana, Nirvikara, Nirgunabrahma-svarupaprakashika, and, as the Kamadhenu Tantra says, directly Kaivalyadayini. Tara is Sattvagunatmika, Tattvavidyadayini, for by Tattvajñana one attains Kaivalya. Shodashi, Bhuvaneshvari, Cinnamasta are Rajahpradhana Sattvagunatmika, the givers of Gaunamukti and Svarga. Dhumavati, Kamala, Bagala, Matangi are Tamahpradhana whose action is invoked in the magical Shatkarma

 The boy should thereafter go round the sacrificial fire and the preceptor, keeping both upon his right, and then resume his own seat (205). The Guru, O Beloved! should then, with his disciple touching him, offer five oblations to Five Devas (206)–namely, Prajapati, Shukra, Vishnu, Brahma, and Shiva (207). When the oblations are offered into Fire, under his name of Samud-bhava, the names of each of the Devas should be pronounced in the dative, preceded by Hring and followed by Svaha. Where there is no Mantra mentioned, this method is to be followed in all cases (208). After this, oblation should be offered to Durga, Mahalakshmi, Sundari, Bhuvaneshvari, Indra, and the other nine regents of the quarters, and Bhaskara and the eight planets (209). The name of each of these should be mentioned whilst the offering of oblations is made. The wise Guru should then cover the boy with cloth, and ask him, who is desirous of attaining Brahma-charyya: "What is the ashrama thou desirest, my son! and what is thy heart’s desire?" (210). The disciple should thereupon hold the feet of the Preceptor, and, with a reverent mind, say: "First instruct me in Divine Knowledge, and then in that of the householder" (211)

 The fire that is made in this Kushandika is called Yojaka, and the charu which is cooked is called Prajapatya. After performing Dhara Homa in the fire, the bridegroom should offer five oblations (258). The oblation should, after meditation upon Shiva, Durga, Brahma, Vishnu, and the Carrier of Thunder, be made to them one after the other singly in the sanctified fire (259). Taking both his wife’s hands, the husband should say: "I take thy hands, O fortunate one! Do thou be devoted to the Guru and the Devatas, and duly perform thy household duties according to the religious precepts" (260). The wife should then, with ghee given by the husband, and fried paddy given by her brother, make four oblations in the name of Prajapati (261). The husband should then rise from his seat with his wife and go round the Fire with her and offer oblations to Durga and Shiva, Rama and Vishnu, Brahmi and Brahma, three times to each couple (262)

 The fourteen worlds abide there where abides the Lord of the Universe in His Linga form with the auspicious Devi Durga (19)

 The Great Indian Epics :: Utilized by the Brahmans :: The Story of Manu :: Universal Cataclysm :: How Amrita (Ambrosia) was obtained :: Churning of the Ocean :: The Demon Devourer of Sun and Moon :: Garuda, the Man Eagle :: Attributes of the God Shiva :: Comparison with Irish Bator :: Rise of the Goddesses :: Saraswati and Lakshmi or Sri :: Fierce Durga and Kali :: Sati, the Ideal Hindu Wife :: Legend of the Ganges :: The Celestial Rishis :: Vishwamitra and Vasishtha :: History in the Vedas :: Wars between Aryan Tribes :: Kernel of Mahábhárata Epic

 The Rig-Vidhana-Brahmana (IV. 19) which follows the Sama-Vidhana-Brahmana declares that the Ratri Sukta must be recited; the worship; the worship must be performed as a Sthalipaka-Yajña. Ratri is substantially the same with, but in form different from, Vagdevi; and they are sometimes worshipped as one and the same (Tait. Br. II. 4. 6. 10 et seq.). The Ratri Sukta describes her as black (R.V. X. 127. 2-3). The portion of the Ratri Sukta which is included in the Khila portion of the Rig-Veda (R.V. Kh. 25) calls Ratri Devi by the name of Durga and this Mantra appears in Taittiriya Aranyaka (X. 1). She is described here, as the bearer of oblations; therefore, she is the same as Agni and as such she has tongues which are named as follows: (1) Kali, (2) Karali, (3) Manojava., (4) Sulohita, (5) Sudhumravarna, (6) Sphulingini, (7) Shucismita and these tongues loll out and by these tongues offerings are received (Grihya-Sangraha I. 13. 14). The Brihaddevata mentions that Aditi, Vak, Sarasvati and Durga are the same (II. 79)

 The two main objections to the Rajasik Puja are from both the Hindu and European standpoint the alleged infraction of sexual morality, and from the former standpoint, the use of wine. By "Hindu" I mean those who are not Shaktas. I will deal with the latter point first. The Vira Shakta admits the Smarta rule against the drinking of wine. He, however, says that drinking is of two kinds, namely, extra-ritual drinking for the satisfaction of sensual appetite, and the ritual drinking of previously purified and consecrated wine. The former is called Pashupana or "animal drinking," and Vrithapana or "useless drinking": for, being no part of worship, it is forbidden, does no good, but on the contrary injury, and leads to Hell. The Western's drinking (even a moderate "whisky and soda") is Pashupana. The Viracari, like every other Hindu, condemns this and regards it as a great sin. But drinking for the purpose of worship is held to stand on a different ground. Just as the ancient Vaidiks drank Soma as part of the Sacrifice (Yajña), so does the Vira drink wine as part of his ritual. Just as the killing of animals for the purpose of sacrifice is accounted no "killing", so that it does not infringe against the rule against injury (Ahimsa), so also drinking as part of worship is said not to be the drinking which the Smritis forbid. For this reason it is contended that the Tantrik secret worship (Rahasya-puja) is not opposed to Veda. The wine is no longer the gross injurious material substance, but has been purified and spiritualized, so that the true Sadhaka looks upon it as the liquid form of the Savior, Devi (Tara Dravamayi). The joy, it produces is but a faint welling up of the Bliss (Ananda), which in its essence, it is. Wine, moreover, is then taken under certain restrictions and conditions which should, if adhered to, prevent the abuse which follows on merely sensual drinking (Pashupana). The true Sadhaka does not perform the ritual for the purpose of drinking wine, (though possibly in these degenerate days many do) but drinks wine in order that he may perform the ritual. Thus, to take an analogous case, a Christian abstainer might receive wine in the Eucharist believing it to be the blood of his Lord. He would not partake of the sacrament in order that he might have the opportunity of drinking wine, but he would drink wine because, that is the way, by which he might take the Eucharist, of which wine together with bread (Mudra) is an element. I may here mention in this connection that not only are drops of wine sometimes sprinkled on the Prasada (sacred food) at Durga-puja and thus consumed by persons who are not Viracaris, but (though this is not generally known and will perhaps not be admitted) on the Prasada which all consume at the Vaisnava shrine of Jagannatha at Puri

 Then, meditating on Chandra, let him offer seven oblations to Soma into Fire under his name of Shiva (133). Then, O Shiva! he should meditate upon the Ashwins, Vasava, Vishnu, Shiva, Durga, Prajapati and offer five oblations to each of them (134). The husband should after that take a gold comb, and comb back the hair on each side of the head and tie it up with the chignon (135). He should, whilst so combing the hair, meditate upon Shiva, Vishnu. and Brahma, and pronounce the Maya Vija (136) and the

 Thou art Kali, Tarini, Durga, Shodashi, Bhuvaneshvari, Dhumavati. Thou art Bagala, Bhairavi, and Chhinna-mastaka. Thou art Anna-purna, Vagdevi, Kama-lalaya. Thou art the Image or Embodiment of all the Shaktis and of all the Devas (13-14). Thou art both Subtle and Gross, Manifested and Veiled, Formless, yet with form. Who can understand Thee? (15). For the accomplishment of the desire of the worshipper, the good of the world, and the destruction of the Danavas, Thou dost assume various forms (16). Thou art four-armed, two-armed, six-armed, and eight-armed, and holdest various missiles and weapons for the protection of the Universe (17). In other Tantras I have spoken of the different Mantras and Yantras, with the use of which Thou shouldst be worshipped according to Thy different forms, and there, too, have I spoken of the different dispositions of men (18). In this Kali Age there is no Pashu-bhava: Divya-bhava is difficult of attainment, but the practices relating to Vira-sadhana yield visible fruit (19)

 tion of Tantras according to the Amnayas as also special classifications, such as the Tantras of the six Amnayas according to Vatukamnaya. As only one Text of the Sammohana is available whilst I write, it is not possible to speak with certainty of accuracy as regards all these details

 Varaha Purana says: "What Durga is, that is Vishnu, and that also is Shiva. The wise know that they are not different from one another. The fool, who in his partiality thinks otherwise, goes to the Raurava Hell." There is, however, from the nature of the case, some distinction in the case of the worship of those on the path of enjoyment, who should worship according to the mode in which they have been initiated. But the renouncer should discard in every way all notions of difference. The Wave of Bliss, citing Samaya Tantra, says: "By the worship of some Deva, liberation is with difficulty attained, and by the worship of others enjoyment is to be had, but in the case of the worshipper of the Mother, both enjoyment and liberation lie in the hollow of his hands." But, unless prayed to, the Mother or Devi does not give fruit, and naturally so. For the Devi is moved to action through the prayers of the worshipper. Essentially the worshipper is the Devi Herself, and unless She in Her form as the worshipper is moved, She in Her aspect as the Supreme Lord :: "Our Lady" :: does not move.

 Vrata is a part of Naimittika :: occasional ritual or Karma. Commonly translated as vows, they are voluntary devotions performed at specified times in honor of particular Devatas (such as Krishna's birthday), or at any time (such as the Savitrivrata). Each Vrata has its peculiarities, but there are certain features common to all, such as chastity, fasting, bathing, taking of pure food only and no flesh or fish. The great Vrata for a Shakta is the Durga-puja in honor of the Devi as Durga