Shail Putri She was born as daughter (Putri) to the mountain (Shail ), Himalaya. She is worshipped in this form on the first night of Navaratri. A Yogi positions his/her mind in the ‘Mooladhar’ stage of worship. In Her previous birth She was born to the Brhama’s son King Daksha where She was married to

Lord Shiva. Brahamcharini Meaning an ardent practitioner of severe penance. She penanced strenously for thousands of years to get married to Lord Shiva in Her second birth to Himalaya. Impressed with Her determination, Lord

Brahma appeared before Her and blessed with a boon that She would be married to Lord Shiva as Chandramauli. Her worship in this form bestows on devotees penance, sacrifice, detachment, morality, and self control. Chandra Ghanta She wears a half moon (Chandra) in this form. Demons tremble on hearing Her dreadful voice of bell (Ghanta). She destroys sins and removes obstacles of devotees. She is in a pose ready to embark to the rescue of devotees—for any calamity.

Kooshmanda By Her sheer gentle smile, She created Brahamand (Kushmand). She resides in

Suryalok(Sun). She is prevalent in all the creatures of the Brahamand. Her worship frees devotees from diseases, attachments and leads to prosperity. Skand Maata She is the Maata (mother) of Skanda (Karthkeyan). Her worship detaches a devotees from materialistic world and leads him/her to higher form of worship, creating an easier path for the Moksha (salvation). Kaatyani She was born as a daughter to the sage Kaatyan. It was Her this form that later on killed demon Mahishasur. Her worship opens the gates to Aarth (wealth), Dharma, Kaam,and Moksha (salvation). Devotees miseries, diseases, sorrows, fears etc are all destroyed. Kaal Ratri She is black as a dense darkness. She may appear as scary but She is not like that. She always bestows boons to the devotees. Demons, ghosts run away merely by Her name. Her devotees are never scared of fear of fire, water, beasts, enemies, and dreadful nights. She is also known as Shub Shankari—provider of Shubh (good) things. (continues on page 4)

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Lord Brahma said: I have with extreme happiness sung the fame of the nine mothers, Śailaputrī (Daughter of the Himālayas), Brahmachāriṇī (One who observes the state of celibacy doing study and penance), Chandraghaṇṭā (One who bears the crescent moon in her necklace), Kūṣmāṇḍa (the mother of the universe), Skanda-Mātā (The mother of Skanda, Kārttikeya), Kātyāyanī (The daughter of sage Kātyāyana), Kālarātrī (black as night, destroyer of Kālī), Mahāgaurī (the wife of Lord Shiva, doing great penance) and

Siddhidātrī (Provider of Siddhis, giver of mystic powers). The great God has told these in the Vedas. He who remembers these nine mothers will not suffer even if he is burnt in fire, even if he has gone to war, even if he is very sad, even if he is terribly afraid of war. Anyone who remembers those names with devotion is also are free of these fears and sorrows.

Maha Gauri Her complexion is purely Gaur (white). When She penanced vigorously to get mar-ried with Lord Shiva, Her body turned black. Lord Shvia washed Her body with the water from the Ganga after which Her body was as white as snow. Her worship bestows all

forms of the Sidhis—worldly as well as heavenly. She ’listens’ to devotees and ful-fills their desires whenever a devotees

calls Her with a devotion. Sidhi Dhatri She bestows all forms of Sidhis. Lord Shiva got all Sidhis on worshipping this form. It is not only that She fulfills mate-rialistic desires of devotees but also leads them to the path of Moksha (free from the cycle of

births and rebirths).

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Holy water from the Abhishek of a deity or specially prepared has capacity to imbibe sattvikta (purity). Therefore it is beneficial to smear it on the eyes, Brahmarandhra, head and the neck. There are other benefits of the Tirtham as listed below. Tirth is associated with Apa-

tattva. Hence, it has a higher proportion of Chaitanya and Shakti (Divine Energy) in it.

Partaking of Tirth, particles of Chaitanya spread in the blood. Consequently, the body is rejuvenated.

Tirth of the Deity has Shakti akin to the sattvikta of five Holy rivers (Ganga, Krushna, Godavari, Tungabhadra, Kaveri).

Tirth has high proportion of Shakti in it because, Tirth is the water with which the Deity is bathed and has thus touched the Deity. The sagun-nirgun (materialised – non-materialised ) Principle of the Deity come into the Tirth.

Partaking of such Tirth, internal purification of the body takes place.

By receiving the Tirth in the palm and partaking it, the Deity Principle is emitted and activated in the body. Likewise, it is

emitted into the environment in a little proportion.

Importance of touching the palm to the eyes, forehead, Brahmarandhra, and the neck after taking Tirth

Take the Tirth on the palm of the right hand and sip it. When it enters the stomach through the mouth, Chaitanya is transmitted to all the organs below the neck. When the same palm is touched to the external organs of the body, meaning the eyes, forehead (Adnya-chakra ), Brahmarandhra and the neck, Chaitanya in the Tirth affects the external organs as well.

Tirtham (Holy Water): Divinity Behind It

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Factors on which divinity of the Prasad depends: .Bhav of the jiva accepting the Prasad More the bhav of the jiva accepting the Prasad more is the awakening and activation of the Divine Principle in the Prasad due to the bhav-urja (Energy of spiritual emotion) that is in communion with the ine Principle in the sagun form. .Divinity in the actual Idol The Deity’s waves necessary for the action are emitted from the actual form of the Deity through the Idol, proportionate to the divinity in it. These waves are then transmitted to the Prasad with the help of the divinity in the Idol. The Prasad then gets charged with divinity. The Prasad obtained from Deities who are always in an awakened state (for example, Siddhivinayak, Mahankaleshwar) retain divinity for a longer period. .Ingredients of the Prasad It is necessary to use only specific substances for Prasad, those which are able

to absorb waves of that particular deity. This helps retain divinity in the Prasad longer. Similarly, if the substances used are sāttvik, divinity lasts longer’. What is the reason for accepting the Prasad only with the right hand ?

Prasad consists of attributes associated with the respective deities. Accepting such attribute/s as a Prasad with the right hand amounts to activating the kriya-shakti and with its help, receiving the attributes in the form of blessings of the deity. Accepting the Prasad with the right hand retains its sattvikta tatva. Similarly humbly bowing while accepting the prasad increases the sattvikta within the body due to kriya-shakti. Bowing while accepting the Prasad forms a specific posture of the body that restricts the Raja-Tama particles and increases the sattvikta in the body.

Prasad: Divinity in it

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Partaking the Prasad while being seated leads to domination

of the satvikta over the Raja-Tama components and awakening of the

sattvikta

Sitting inside a Mandir denotes detaching the self from activity oriented karma (an act that gives rise to destiny) and performing karma associated with indirect activity. Raja-Tama components required for activity oriented karma in a individual are continuously in an awakened state. Prasad when partaken while standing, has the

energy of the activity oriented karma. This can reduce the sattvikta and create a possibility of increase in Raja-Tama. On the other hand, in karma associated with indirect activity, Raja-Tama component in an individual is dominated by sattvikta and sattvikta is in an awakened state. Thus, while performing karma associated with indirect activity, loss of sattvikta is less.

Why partaking Prasad immediately? In Kaliyug , since the predominance of Raja-Tama component is high, even a substance like Prasad charged with Divine radiance is not spared from the attacks of Raja-Tama. Since bhav of the individual in Kaliyugis not much, sattvikta in the Prasad does not last long. To benefit from the sattvikta in the Prasad, it should be partaken immediately.’ There is less likelihood of negative energy attacks onthe Prasad because of the sattvikta of the Devalay. (continues on page 8)

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When compared with other places, sattvikta in the Devalay is always more. Therefore, if Prasad is partaken in the Devalay itself, there is less likelihood of attacks by negative energies on it. On the other hand, if the Prasad is partaken elsewhere, negative energies are likely to take advantage of the presence of Raja-Tama and attack the Prasad. This can lead to the creation of a negative energy centre in the individual’s body. Therefore, whenever possible we should partake Prasad in the Devalay itself.

If the intention is to carry the Prasad home, then wrap it in a clean cloth to avoid attacks by negative energies Carrying the Prasad home depends upon the bhav of the individual. It is always correct to carry Prasad for people who are not able to visit the Devalay. But then, it should be first wrapped in a clean cloth and then carried. This reduces the attacks of negative energies.

कायेन वाचा मनसेन्द्रियैवाा बुद्ध्यात्मना वा प्रकृतेेः स्वभावात् । करोमम यद्यद् सकलं परसै्म नारायणायेमत समपायामम ॥

Kayena Vacha Mana-Sendriyair Va Budhyaatmana Va Prakruteh Swabhavath

Karoami Yadyad Sakalam Parasmai Narayana Yeti Samarpayami

Meaning: Whatever I do with my body, speech, mind or with other senses of my body, or with my intellect and soul or with my innate natural tendencies I offer (dedicate) everything to Narayana.

सवामङ्गलमाङ्गले्य मिवे सवाार्ासामिके । िरणे्य त्र्यम्बके गौरर नारायमण नमोऽसु्त ते ॥

Sarva-Manggala-Maanggalye Shive Sarvaartha-Saadhike | Sharannye Trya[i-A]mbake Gauri Naaraayanni Namo[ah-A]stu Te ||

1. Salutations to You O Narayani) Who is the Auspiciousness in All the Auspi-cious, Auspiciousness Herself, Complete with All the Auspicious Attributes, and

Who fulfills All the Objectives of the Devotees (Purusharthas - Dharma, Artha, Ka-ma and Moksha),

2: Who is the Giver of Refuge, With Three Eyes and a Shining Face; Salutations to You O Narayani.

Meaning of Popular Mantras

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अपराधसहस्त्राणि णियने्तsहणनिशं मया ।

दासोsयणमणि मां मत्वा क्षमस्व परमेश्र्वरर ॥ १

आवाहनं न जानाणम न जानाणम णवसजिनम् ।

पूजां चैव न जानाणम क्षम्यिां परमेश्र्वरर ॥ २

मन्त्रहीनं णियाहीनं भक्तिहीनं सुरेश्र्वरर ।

यतू्पणजिं मया देणव पररपूिि िदसु्त मे ॥ ३

अपराधशिं कृत्वा जगदमे्बणि चोच्चरेि् ।

यां गणिं सम्वान्पोिे न िां ब्रह्मादयः सुरा: ॥ ४

सापाराधोsक्ति शरिं प्राप्पस्त्ां जगदक्तम्बके ।

इदानीमनुकम्प्योsहं यथेच्छणस िथा कुरू ॥ ५

अज्ञानाणििृिेर्भ्ािन्त्या यनू्न्यनमणधकं कृिम् ।

ित्सवि क्षम्यिां देणव प्रसीद परमेश्र्वरर ॥ ६

कामेश्र्वरर जगन्मािः सक्तच्चदानन्दणवग्रहे ।

गृहािाचािणममां प्रीत्या प्रसीद परमेश्र्वरर ॥ ७

गुह्याणिगुह्यगोप्त्री तं्व गृहािाितृ्किं जपम् ।

णसक्तिभिविु मे देणव त्वत्प्रसादातु्सरेश्र्वरर ॥ ८ Aparadha sahasrani kriyanthe aaharnisam maya,

Daso aayamithi maam mathwa kshamaswa parameshwari. 1 Aavajanam na janami, na janami visarjanam,

Poojam chaiva na janami, kshamyatham Parameshwari. 2 Manthraheenam, kriyaheenam, Bhakthiheenam , Sureswari,

Yath poojitham maya devi paripoornam thadasthuthe. 3 Aaparadha satham kruthwa jagadambethi cho ucharath,

Yaam gathim samvapnothe na thaam brahmadaya suraa. 4 Saparadhosmi saranam prathasthvam jagadambike, Idhanee manu kampyoham Yadecchasi thada kuru. 5

Agnana smrutherbranthya yanyoonam adhikam krutham. Thath sarva kshamyadham devi praseedha parameshwari. 6

Kameshwari jaganmatha sachidananda vigrahe, Grahanarchameemam preethya praseeda parameshwari. 7 Guhyadhi guhya gopthri grahana asmad krutham japam, Sidhir bhavathu mey devi thwat prasadath sureshwari. 8

Oh great goddess, I commit thousands of offences routinely, So please think me as your slave and please pardon me. 1 I do not how to invoke you, nor do I know how do send you away, And I also do not know how to worship you, and please pardon me. 2 (continues on page 10)

Kshama Prarthana Mantra—Praying for forgiveness at the conclusion of worship rituals

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I do not know chants or holy action or devotion, Oh God of the devas, And so whatever worship I do, please make it complete. 3 If one calls you, “Mother of the universe” and commits hundred mistakes, Still you look after his salvation, and this cannot be done by Brahma and other devas. 4 Oh mother of the universe , having committed several mistakes I seek your refuge, And please decide on the fate of this shivering one according to your wishes. 5 Oh great goddess I have done all this due to ignorance and wayward thoughts, And so excuse them all and be pleased with me. 6 Oh Goddess of love, Oh mother of the world, Oh source of eternal happiness, Please accept my worship and with love become pleased with me. 7 Oh goddess who is secret of secrets, Please accept the chanting done by me, And make me powerful, through your grace, Oh Goddess of the devas. 8

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Chanting God’s Name is the boat that helps us ferry across the ocean of life. Given below are the benefits that we can derive from chanting. according to path of Dnyanyoga (Path of Knowledge) and Bhaktiyoga (Path of Devotion).

Benefits as per Dhyanyoga (Path of knowledge)

Chanting purifies the antahakaran (The inner sense organs consisting of the con-scious mind, sub-conscious mind, intellect and ego), making it capable of receiving spiritual knowledge Chanting constantly purifies an individu-al’s subconscious mind and makes it ca-pable of receiving Divine Knowledge. Just as one cannot reap a good harvest with-out ploughing the field to make it fertile, similarly, knowledge cannot penetrate the antahakaran until it is purified. Hence, it is necessary to remain steadfast unto the practice of karma (An act), bhakti (Devotion), worship of God, singing bha-jans (Devotional song), kirtans (Devotional discourses) etc.

Benefits as per Bhaktiyoga

Chanting alone can bestow merits equivalent to what can be attained through several pilgrimages and Ya-gnyas

1. कृष्ण कृषे्णणि कृषे्णणि कलौ वक्ष्यणि प्रत्यहम् । णनतं्य यज्ञायुिं पुणं्य िीथिकोणिसमुद्भवम् ।। – Skandapuran, Dwarkamahatmya In Kaliyug , he who continuously chants God’s Name gets the fruit of 10,000 Yadnyas and of million sips of Tirtha (Sacred liquid). 2. कुरुके्षते्रि णकं िस्य णकं काश्या णवरजेन वा । णजह्वागे्र विििे यस्य हररररत्यक्षरियम् ।। – Naradpuran, Uttarkhanda, Adhyaya 6, Shloka 4 What is the need for those who chant God’s Name continuously to go on a pil-grimage ? 3. िनु्मखं िु महत्तीथं िनु्मखं के्षत्रमेव च । यनु्मखे राम रामेणि िनु्मखं साविकाणमकम् ।। – Padmapuran, Uttarkhanda, Adhyaya 72, Shloka 32 When chanting is continuous, our mouth itself becomes a pilgrimage. That itself becomes the location of purity, which can fulfil all our desires.

Development of faith and bhav (Spiritual emotion) for the Deity Repeated chanting of God’s Name backed by belief in God’s Name gives us spiritual experiences. This leads to devel-opment of faith in the ‘Name’ and the Dei-

Chanting

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Benefits as per Bhaktiyoga

Chanting alone can bestow merits equivalent to what can be attained through several pilgrimages and Ya-gnyas 1. कृष्ण कृषे्णणि कृषे्णणि कलौ वक्ष्यणि प्रत्यहम् । णनतं्य यज्ञायुिं पुणं्य िीथिकोणिसमुद्भवम् ।। – Skandapuran, Dwarkamahatmya In Kaliyug , he who continuously chants God’s Name gets the fruit of 10,000 Yadnyas and of million sips of Tirtha (Sacred liquid). 2. कुरुके्षते्रि णकं िस्य णकं काश्या णवरजेन वा । णजह्वागे्र विििे यस्य हररररत्यक्षरियम् ।। – Naradpuran, Uttarkhanda, Adhyaya 6, Shloka 4 What is the need for those who chant God’s Name continuously to go on a pil-grimage ? 3. िनु्मखं िु महत्तीथं िनु्मखं के्षत्रमेव च । यनु्मखे राम रामेणि िनु्मखं साविकाणमकम् ।। – Padmapuran, Uttarkhanda, Adhyaya 72, Shloka 32 When chanting is continuous, our mouth itself becomes a pilgrimage. That itself be-comes the location of purity, which can fulfil all our desires.

Development of faith and bhav (Spiritual emotion) for the Deity Repeated chanting of God’s Name backed by belief in God’s Name gives us spiritual experiences. This leads to development of faith in the ‘Name’ and the Deity. When we have the belief that God’s Name will give us everything, we start chanting with in-tense yearning for Him and bhav for the Deity develops swiftly. ‘God exists where there is bhav’. Hence, in Spirituality, devel-oping bhav has utmost importance.

The Deity is appeased due to chanting of its Name When we chant the Name of a Deity, it is appeased. In worldly life, when we are con-stantly in touch with someone he does not forget us. Thus, by chanting His Name if we remain in contact with God, then He too remembers us.

‘अनन्याणिन्तयन्तो मां ये जनाः पयुिपासिे । िेषां णनत्याणभयुिानां योगके्षमं वहाम्यहम् ।। – Shrimadbhagwadgita, Adhyaya 9, Shloka 22 I take care of the worldly requirements of those who worship me with devotion. The quote reveals the secret of devotion that when we remain engrossed in God’s Name, He looks after our worldly and spir-itual needs. This itself is known as Rajayo-ga (Path of God-realisation, by following eight steps of spiritual practice described by Sage Patanjali). No matter what anyone may say, I term this as Rajayoga. In Shri Gurucharitra, Saints bestow the title ‘wealthy’ upon the one who chants God’s Name. Hence, one who chants God’s Name is truly wealthy.’

Method of bestowal of God’s grace up-on chanting Though buttermilk contains butter, only when it is churned does the butter rise to the surface. Similarly, when we constantly chant God’s Name, He bestows His love in numerous ways. Due to chanting, unnecessary thoughts of the individual reduce and he is able to ex-perience peace of mind. Also, due to con-centration, he is able to develop commun-ion with God. Due to chanting, the Raja-Tama compo-nents in the individual reduce and Chaitanya increases. Constant chanting helps destroy the nu-merous impressions of many births on the subconscious mind of the individual.

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ty. When we have the belief that God’s Name will give us everything, we start chanting with intense yearning for Him and bhav for the Deity develops swiftly. ‘God exists where there is bhav’. Hence, in Spir-ituality, developing bhav has utmost im-portance. When we chant the Name of a Deity, it is appeased. In worldly life, when we are con-stantly in touch with someone he does not forget us. Thus, by chanting His Name if we remain in contact with God, then He too remembers us. ‘अनन्याणिन्तयन्तो मां ये जनाः पयुिपासिे । िेषां णनत्याणभयुिानां योगके्षमं वहाम्यहम् ।। – Shrimadbhagwadgita, Adhyaya 9, Shloka 22 I take care of the worldly requirements of those who worship me with devotion. The quote reveals the secret of devotion that when we remain engrossed in God’s Name, He looks after our worldly and spir-itual needs. This itself is known as Rajayo-ga (Path of God-realisation, by following eight steps of spiritual practice described by Sage Patanjali). No matter what anyone

may say, I term this as Rajayoga. In Shri Gurucharitra, Saints bestow the title ‘wealthy’ upon the one who chants God’s Name. Hence, one who chants God’s Name is truly wealthy. Due to chanting, unnecessary thoughts of the individual reduce and he is able to ex-perience peace of mind. Also, due to con-centration, he is able to develop commun-ion with God. By chanting, the Raja-Tama components in the individual reduce and Chaitanya increases. Constant chanting helps destroy the numerous impressions of many births on the subconscious mind of the individual.

Method of bestowal of God’s grace up-on chanting Though buttermilk contains butter, only when it is churned does the butter rise to the surface. Similarly, when we constantly chant God’s Name, He bestows His love in numerous ways.

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