Goddess Devi Quotes

A "matriarchal world" does not mean matrilineal or that one queen shall rule the world. It simply means "a world in which a Mother's Heart leads all social institutions, corporations, and governments." All humans-men, women, or transgender-can embody a mother's heart if they so choose. We are destined for extinction as a human race unless a mother's heart assumes leadership of the world.

नमस्तेशरण्येशिवेसानुकम्पे, नमस्तेजगद्व्यापिकेविश्वरूपे। नमस्तेजगद्वन्द्यपादारविन्दे, नमस्तेजगत्तारिणित्राहिदुर्गे॥१॥ She the refuge, peaceful and merciful undoubtedly, She pervades over all, is universal form certainly, Her lotus feet worshipped by universe – all Glory, On your appeal “Protect me Durga” saves entirely. - 458 -

जयति महाकाली जयति, आद्य काली माता जय कराला वदने जयति, जगाता मातु विख्याता Victory to you, O Mahakali! - To you Victory, The primordial source of all beings - Victory! The formidable-looking goddess - To you Victory, Renowned as the mother of the world - Victory!

Pure things give off positive energy; impure things don’t.

देवर्षिगणसंघातस्तूयमानात्मवैभवा भण्डासुरवधोद्युक्तशक्तिसेनासमन्विता ॥२४ Devarshi-gana-sanghaatha-sthooya-maana-aathma-vaibhavaa Bhanda-asura-vadha-udyukta-shakti-saena-sam-anwithaa 24. She revered by knowledgeable with divinity, She source of all, through Her everything be, She has strength to destroy evil heart fully, And enlighten devotee with knowledge truly. - 34 -

उद्यत्भानुसहस्राभा चतुर्बाहुसमन्विता रागस्वरूपपाशाढ्या क्रोधाकाराङ्कुशोज्ज्वला ॥२ Udyath-bhaanu-sahara-aabhaa Chatu-r-baahu-sama-anwithaa Raga-swa-roopa-paasha-aadhya Kroedha-aakaara-angusha-o-ujjwalaa 2. Who enlightens and destroys evil of devotee, With four arms in all directions destroys evil fully, She the cause of love and attachment in life be, She carries stick of anger to destroy all surely. - 4 -

From Brahma Puran ब्राह्मीं च वैष्णवीं भद्रां, षड्-भुजां च चतुर्मुखीम्। त्रि-नेत्रां खड्ग-त्रिशूल-पद्म-चक्र-गदा-धराम्॥ पीताम्बर-धरां देवीं, नानाऽलंकार-भूषिताम्। तेजः-पुञ्ज-धरीं श्रेष्ठां, ध्यायेद् बाल-कुमारिकाम्॥ Meditate on youthful Brahmi* and Vaishnavi* surely, With six hands, four faces, three eyes gives safety, With sword, trident, lotus, wheel, globe, mace be, Greatest – yellow dressed, well decorated elegantly.

चक्रराजरथारूढ़सर्व्वायुधपरिष्कृता गेयचक्ररथारूढ़मन्त्रिणीपरिसेविता ॥२६ Chakra-raaja-rat'tha-aaroodha-sarva-aayudha-parishkr'thaa Gaeya-chakra-rat'tha-aaroodha-manthrinee-pari-saevithaa 26. She seated in chariot with weapons amply, She who served by those who are worthy, By virtue of self-knowledge and heart purity, She source of all, wise worship unreservedly. -36-

Parvati has wrathful incarnations surely, As Durga, Kali, Shitala Devi, Tara, Chandi, She has benevolent forms like Katyayani, Kamalatmika, Bhuvaneshwari, Lalita, Gauri. Parvati as the Goddess of Power does be, Who source of all forms and of all beings be, In Her all the power but exists undoubtedly, And She who the destroys all fear clearly be. The apparent contradiction that Parvati be, The fair one, Gauri, and the dark one, Kali, Suggests the placid wife, can change fully, To her primal chaotic nature as powerful Kali.

Saciya is, in effect, a vegetarian Durga, suitable for Osvals. She is a generalized Rajput lineage goddess, sanitized in such a way that she becomes an appropriate lineage goddess for those who once were Rajpur but have now become Jains. It should be noted that the vegetarianization of a meat-eating goddess is not a purely Jain phenomenon, for there is a prominent Hindu example as well. The famed Hindu goddess Vaisno Devi was in all likelihood once a meat-eating goddess herself, who became "tamed" in accord with values deriving from the Hindu Vaisnavas. Her name derives from the term Vaisnava, and the Vaisnava tradition is strongly vegetarian; indeed, the term Vaisnava can mean, simply, "vegetarian.

As the scholar Mark Singleton writes, from the fifteenth century until the beginning of the nineteenth century

Return to civilisation was hard, but, in the sanctuary of the Blessed Goddess we had found the lasting peace which is the reward of those who seek to know high mountain places.

The care of the body, under the intelligent control of the mind, is an important branch of yogi philosophy, and is known as ‘Hatha Yoga,’ ” Ramacharaka writes.

Perhaps Bolm thought that, faced with all this, Eugenia would be cured of her obsession. Instead, she saw only India’s enchantments. She was, she writes, “[h]appy beyond measure to be there.” Europe would never feel like home again.

I gave him a complete logical statement against animal sacrifice, and appealed that all the goats and buffaloes purchased for this purpose should be returned. He went on puffing, then without even looking at me said, "lt's all symbolic. We sacrifice all that is evil in us—and the animal reaches heaven when it is sacrificed before the Goddess." I was a great arguer. I placed before him the arguments of atheists who told the Brahmins performing animal sacrifice at a Yajna, "If that animal goes straight to heaven because of the sacrifices, why don't you get your old father and sacrifice him, since that is probably the only way for him to reach heaven?

True Story:- Once upon a time, there was a man named Shree Om who, along with more than three hundred individuals, set out on a journey to visit the largest tulip garden in the world, located across various realms of the earth. This journey had been planned meticulously for many months. However, on that particular day, nature seemed to be against them. The sky was covered with dark clouds, and it was raining. Advanced weather monitoring systems from Space station had predicted heavy rainfall for the day. Nevertheless, Shree Om, with his compassionate nature, kindly order the king of the heaven, Indra, to intervene and temporarily stop the rain to prevent disruption to their plans. The dark clouds that veiled the sky and the pouring rain were dispelled by Shreeom's command, allowing everyone, including more than twenty thousands who had gathered from various places, to enjoy the vibrant colors of the flowers in the garden. Indra swiftly removed the clouds and cleared the sky to welcome the sun for Shreeom's arrival. SriOm told his first Yog to Pashupatinath (Bhabam), to the Sun and divinity in the beginning of his knowledge. Shreeom, at his will, could turn bodies of water into tranquil seas, rivers for bathing and swimming as well as to create Brahma, but at that moment, he chose to the humble path and cooperated with Mahalaxmi, the sun, moon, stars and various Devi Devtas to ensure harmony and sustenance in the universe. Shree Om is the Vishnu himself. Shree Om and Mahalaxmi represented the divine consort, illustrating the profound interconnectedness and balance in the cosmic universal order. Shreeom, along with Brahma, Vishnu, Shiva, the various gods and goddesses, and especially Mahalakshmi Bhavani, along with the sun, moon, and the constellations of stars, collectively uphold and create the entire universe.

As a woman of color—another term I dislike for its imprecision—we are so often seen as part-machine, part-feminine—all labor. Goddess feels truer to my embodiment than cyborg, even as you and I merge into one by way of technology. Great Goddesses, the Devi, are an amalgamation of little traditions absorbed into a pantheon, emerging at the confluence of patramyth and the feminine divine.

Sanskrit Texts as Sources of Yoginis: • Puranas: Agni Purana, chapter 52; Markandeya Purana, Kalika Purana, Bhagavata Purana, Matsya Purana, Garuda Purana, Skanda Purana, and Devi Bhagavata Purana. • Maya Dipika, a rare text. • Pratishtha Lakshana Sara Samuchchaya. • Chaturvarga Chintamani of Hemadri; thirteenth century. • Matottara Tantra; thirteenth century

The womb is where babies are created, and grown, and from where they are birthed. It is the home of our creativity, the wellspring of our vital feminine energies. The womb is the matrix from which our life force rises and to which it returns. It is the hub of our energetic and physical bodies. The womb is also where we experience death. Our moon blood, our menstruation, is a sign that an ovum (...) has died without being fertilized by the sperm (...); it passes out of our bodies with the now unneeded uterine lining that the womb created for the possibility of growing a baby. Without fertilization, this living-nourishing matrix dies and leaves our bodies in our monthly flow (which by the way is one of the most concentrated forms of śakti in our bodies).

When Tilman arrived, I heard from him the glad news that they had found, 1,500 feet above the river, a break in that last formidable buttress, guarding the mystic shrine of the ‘Blessed Goddess’. From where they had stood they could see that the way was clear into the Nanda Devi Basin. The last frail link in that extraordinary chain of rock-faults, which had made it possible to make our way along the grim precipices of the gorge, had been discovered;

WHY IS TODAY SPECIAL IN HINDUISM? Today is the day (as per Hindu calendar) that Abhirami Bhattar prayed to Parashakti and manifest Amavasya (new moon day) as full moon day (Poornima) Subramaniya Iyer, who was then known as Abhirami Bhattar, was an ardent devotee of Devi Parashakti from the village that was famous for its Shiva temple, called Amritaghateswarar-Abirami Temple, Thirukkadaiyur. Once when the Maratha rule, king Serfoji I visited the Thirukkadavur temple on the day of the new moon (Amavasya). On noticing the peculiar behaviour of Subramaniya Iyer who was a temple priest, he inquired the other priests about the individual. One of them remarked that he was a madman while another rejected this categorization explaining to the king that Subramaniya Iyer was only an ardent devotee of Goddess Abhirami. Seeking to know the truth himself, Serfoji approached the priest and asked him what day of the month it was. Whether it was a full-moon day(Poornima) or a new-moon day(Amavasy). At that moment, Subramaniya Iyer was doing the Tithi Nithya Aaradhana in the SriChakra Navaavarana krama and was worshipping the Devi as Poornima Tithi. Subramaniya Iyer who could see nothing else but the shining luminant form of the Goddess before him answered that it was a full-moon day (Poornima) while it was in fact a new-moon day(Amavasya). The king rode off informing the former that he would have his head cut off if the moon did not appear on the sky in the night. A huge fire was lit and Subramaniya Iyer was erected on a platform supported by a hundred ropes. He sat upon the platform and prayed to the Goddess Abhirami to save him. The ropes were cut off, one after another in succession on completion of each verse of his prayer. These hymns form the Abhirami Anthadhi. On completion of the 79th hymn, the Goddess Abhirami manifested herself before him and threw her earring over the sky such that it shone with bright light upon the horizon. The area around the temple sparkled with bright light. Overcome with ecstasy, Subramaniya Iyer composed 21 more verses in praise of the Goddess. The king repented his mistake and immediately cancelled the punishment he had given to Subramaniya Iyer. He also bestowed upon the latter the title of Abirami Pattar or "priest of Goddess Abhirami". There are a hundred stanzas plus a காப்பு (Kāppu, protection) verse for lord Ganesha and a final பயன் (Payaṉ, outcome), thus a total of 102 stanzas that are included in Abhirami Anthadhi. The author praises Abhirami as his own mother, regrets his mistakes, speaks of the divine play of mother and father Paramashiva, and her simplicity & mercy. It is believed that recitation of each stanza will result in the specific achievement of the devotees. Here is one of the famous stanzas of Abhirami Anthadhi: " மணியே, மணியின் ஒளியே, ஒளிரும் அணி புனைந்த அணியே, அணியும் அணிக்கு அழகே, அணுகாதவர்க்குப் பிணியே, பிணிக்கு மருந்தே, அமரர் பெரு விருந்தே. பணியேன், ஒருவரை நின் பத்ம பாதம் பணிந்தபின்னே." - செய்யுள் 24 " Maṇiyē, maṇiyiṉ oḷiyē, oḷirum aṇi puṉainta aṇiyē, aṇiyum aṇikku aḻakē, aṇukātavarkkup piṇiyē, piṇikku maruntē, amarar peru viruntē.- Paṇiyēṉ, oruvarai niṉ patma pātam paṇintapiṉṉē." - stanza 24 Pearl like you are, You who are the reddish aura of the pearl! You are like the pearl studded chain who adds beauty to the chain, You are pain to those who do not fall at your feet while the panacea for pains of those who fall at your feet, the nectar of Gods, After worshipping at thine lotus feet, Will I bow before any other, Now and now after. The beauty of Abhirami Anthathi: காப்பு starts as ″தார் அமர் கொன்றையும்...″ and பயன் ends as ″... தீங்கு இல்லையே″ (தாயே)

Specially in Nepal and Indian simultaneously in pure consciousness soul in UK, in Europe, America, Australia, Asia and few parts of Africa they tell a fable about Shreeom as a Vishnu that: There was once a great devotee of Dhurba who prayed night and day to see his God Shreeom Vishnu. The father and mother of Dhrub name are Uttanapad and Suniti respectively. The devotion is a lesson in surrendering all one's cares and worries to the Divine Shreeom Vishnu. King Uttanapada,the son of Manu had two wives, one named Suruchi who was very dear to him and the other, Suniti, to whom he was indifferent. helpless on account of the king’s neglect. One day Suniti’s son Dhruva saw Uttama, Suruchi’s son, sitting on the lap of the king, their father. When the king took up Dhurba on his lap, a jealous Suruchi severely abused the king. Dhruva went away heart-broken to his mother, who advised him that the one way to overcome the bad effects of one’s own past actions was to seek shelter at your feet. Hearing his mother’s words, Dhruva just five years old but highly sensitive and self-respecting, very faithful and devotion left the city, determined to devote himself to Vishnu Shreeom worship. He had an opportune meeting with Sage Narada and being instructed in Shreeom sacred name, then Dhurba entered the forest of Madhu, where he engaged himself in severe austerities in adoration and devotion of Shreeom. Finally because of such great devotion Shreeom appeared as a Vishnu and blessed Dhurba. Knowing this, Shreeom affectionately touched his cheek and his body with hand, was the seed of all sound and solving of all the problems of Dhruba. Shreeom had been provided all the necessary knowledge of the world to Dhurba . He then sang Shreeom Vishnu praise, having been purified and enlightened by Shreeom's touch. After many years Dhurba and his mother and father entered the region called Dhruva-loka and lived there joyfully even now as the Pole Star, the Dhruva Tara. That story is about thousands of years ago. Now again in this time Shreeom Vishnu is on earth as a human form with Sankha and Chakra and many Gods and Goddess, Brahmas, Devis, father's and mother's soul all the time, fortunate male and female divinity and Sadhus, Santas, Pandits, scientists and presidents and prime ministers of every nations, kings and queens, pure and Knowledgeable existence are with Shreeom.

The Bhairava Tantra is set as a conversation between the Goddess Who Is the Creative Power of the Universe and the God Who Is the Consciousness that Permeates Everywhere. For short, they call each other Devi and Bhairava, or Shakti and Shiva. They are lovers and inseparable partners, and one of their favorite places of dwelling is in the human heart.

… They are the ones who documented the mantra, which is my invocation call. They used to word Devi out of respect, which your translation interpreted as goddess. However, I am not duty bound to serve your endless wishes.

Basically each religion has certain practices that form the essence of vedic dharma. Yegyes, literally meaning ‘to offer’, forms the backbone of the vedic absolute knowledge. Traditionally, a ritualistic fire ceremony in which various herbs, clarified butter (ghee), specific wood, etc. are offered to the fire with predetermined mantras (charged with vibrations) chanted by predetermined people (priests, host, pandits etc.) with a resolve or sankalpa, a Yegyes has far-reaching effects that encompass physical, soul, social, spiritual and ecological spheres, causing purification at all these levels. A devout householder is supposed to perform five Yegyes on daily basis> 1. Brahma Egyes = Daily jap, daily meditation, daily yoga, offering into the interior fires of prana, mind, intellect and consciousness 2. Deva-Egyes = Worship offering to the Divinities, God, the Sun, Devi and Devtas through fire in the Vedic times, through watering and Pooja, flowers, fruits rituals. 3. Pitr-Egyes = Offerings to ancestors, manes, and daily worshipful service to one’s living parents and elders 4. Atithi-Egyes = Worship offering to guests the word Atithi means one who comes without making a date hospitality is not a social act but a worship. 5. Offering-Egyes = offering to God, Goddess, Devi, Devtas and Bhagawan, beings, spreading knowledge putting aside the first food for the wandering cows or other animals as well as putting aside daily before cooking similarly like some uncooked rice, daal, grain, flour, for giving away to the temple, church, gumba, gurudwar, priest, monk, beggar or orphanage nowadays. The philosophy of Egyes, which essentially is: make yourself into a worshipful offering and pour yourself into the divine fire of knowledge, the immortal soul of knowledge. The fire offering you witnessed is an embodiment of all this teaching and the participants are actually very conscious of it.

When I was about thirteen, Tata went on his eight-week trip to Europe by steamship. One night, when Tata was away, Amma woke me up suddenly in the middle of the night and said, ‘I am being possessed by a Devi (goddess) and you should touch my feet!’ This was her second episode of that manic mood I witnessed. I was very afraid again.