sant

can you tell me clearly about lord shiva i have read brahm samhita in which lord shiva is considered non different from krishna just as yogurt from milk but differentat the same time ALSO JAGAT GURU KRIPALU MAHARAJ WEBSITE SAYS THAT LORD SHIV, DURGA ,RAM ,VISHNU AND KRISHNA AND NRAHMAN MAKE 6 FORMS OF GOD. http://www.jkp.org/path_to_God/sanatan_dharm_the_eternal_religion.html ALSO THERE IS THE PRAYER THAT BRAHMA ADRESSES LORD SHIVA IN SRIMAAD BHAGWATAM.

<TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD style="BORDER-RIGHT: #666666 1px solid; PADDING-RIGHT: 3ex; BORDER-TOP: #666666 1px solid; PADDING-LEFT: 3ex; BORDER-LEFT: #666666 1px solid; BORDER-BOTTOM: #666666 1px solid" bgColor=#e0e0e0>If sambya thinks that the Supreme truth is changeable and temporary,he is very foolish. </TD></TR></TBODY></TABLE><!-- END TEMPLATE: bbcode_quote --> SAMBYA YOUR A HE?

Quote: <TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD style="BORDER-RIGHT: #666666 1px solid; PADDING-RIGHT: 3ex; BORDER-TOP: #666666 1px solid; PADDING-LEFT: 3ex; BORDER-LEFT: #666666 1px solid; BORDER-BOTTOM: #666666 1px solid" bgColor=#e0e0e0>there is only one purana which makes these classification--padma purana .</TD></TR></TBODY></TABLE> no even devi bhagwat mentions satwic tamsic and rajasic puranas not only other shastras are also classified like this. [post 51 OF DEVI BHAGWAT THREAD]

Quote: <TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD style="BORDER-RIGHT: #666666 1px solid; PADDING-RIGHT: 3ex; BORDER-TOP: #666666 1px solid; PADDING-LEFT: 3ex; BORDER-LEFT: #666666 1px solid; BORDER-BOTTOM: #666666 1px solid" bgColor=#e0e0e0>Devi Bhagavat is only supreme in tamasic Puranas</TD></TR></TBODY></TABLE>sonic yogi tell one text that says devi bhagawatam is tamasic

sathya sai claims to be an avataar of shiva He revealed that the Sai Avatar is a triple incarnation of the Shiva-Shakthi Principle – Shiva as Shirdi Sai Baba, Shiva and Parvathi embodied as Sri Sathya Sai Baba and the Shakthi Principle that will incarnate as Prema Sai in the Mandya District of the state of Karnataka. http://www.srisathyasai.org.in/Pages/SriSathyaSaiBaba/Introduction.htm

It is not possible for a common man to adopt lengthy methods of rites to worship in his daily busy life. Infact Lord Baba Gangaram, the incarnation of Lord Vishnu, needs no formalities or offerings. Meditation, prayer, Kirtan (Psalm Singing), fasting and chanting His name through mantras are the easiest way to worship Him. Besides three main festivals (refer : Festivals), the 10th light lunar day of each month (Shukla Dashmi) and Tuesday bear greater importance and are regarded as special day for fasting and to worship Baba Gangaram. Mantras Few Mantras to utter the name of Baba & Bhakt Shiromani are as follows <TABLE width="100%" border=0><TBODY><TR vAlign=top align=left><TD width="6%">1</TD><TD width="94%">Shree Gangaram Devaya Namaha </TD></TR><TR vAlign=top align=left><TD width="6%">2</TD><TD width="94%">Om Tatsat Shree Gangaram Devaya Namaha </TD></TR><TR vAlign=top align=left><TD width="6%">3</TD><TD width="94%">Om Bhakt Shiromani Shree Deokinandanaya Namaha </TD></TR></TBODY></TABLE>

http://www.babagangaram.com/index.html Whenever devil activities intensify, God to be true to His vow, appears in human form. God has to incarnate to bless all the righteous living beings and to show the right path to the mankind. The time and place for His incarnation is regulated according to the intensity of circumstances. For protection of pious and elimination of evilminds, He selects time, place and also the receipient of His human body, just as Lord Rama selected the Raghu dynasty of Ayodhya and the supreme God Sri Krishna, Yadu dynasty of Brijbhumi.

oh ya i get what you say you mean to say that if there is difference that is ignorance everything is brahman/god

i ask you merging into god and being one with god are they same

i meant that if i was merged with god, my soul was merged with the supersoul then i wouldnt be here on this earth. as you have said that you are one with god/krishna/vishnu

?????? what do you mean?

Oh Ya Sorry But Your Story Seems Little Similar To Mine.

WHERE IS IT FROM? Then that resolute Rama on going into forest along with Soumitri hunted a robust-bodied, big Rohi animal, or, Kesari animal, and then he spread sacred grass on ground to place that offering to the deceased soul of that bird. [3-68-32

If Cult Word Dissapoints You I Will Not Use It . I Dont Like The Word Either To Be Used For Religious People.

ARE YOU NOT Quote: <TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD style="BORDER-RIGHT: #666666 1px solid; PADDING-RIGHT: 3ex; BORDER-TOP: #666666 1px solid; PADDING-LEFT: 3ex; BORDER-LEFT: #666666 1px solid; BORDER-BOTTOM: #666666 1px solid" bgColor=#e0e0e0>hardly !! maybe you see it because you're still in learning phase !!!</TD></TR></TBODY></TABLE> <!-- END TEMPLATE: bbcode_quote -->OR ARE YOU SELF REALISED

HE Has A Point But The Cult Who Beleive Bhagwati To Be Supreme Is Small And Is Only Limited To Places Such As Where You Live BUT EVEN THEY BELIEVE I THINK IN WHAT YOU SAY- THAT DEVI IS IS A MANIFESTATION OF BRAHMAN.

Whole Point Of Saying Shivohum When We Are Not Or Cannot Become God?

god is sum total of all living beings? I thought gaudiya vaishnavs did not believe that. IF THAT IS TRUE THEN WOULDNT GOD BECOME LESS IF JIVAS ARE SEPERATED FROM HIM

primate if i was merged in god then why would i be here

excerpts from vidya gita 1-20. "I shall now relate to you an ancient sacred story. On one occasion very long ago there was a very distinguished gathering of holy saints collected in the abode of Brahma, the Creator, when a very subtle and sublime disputation took place. Among those present were Sanaka, Sanandana, Sanatkumara and Sanatsujata, Vasistha, Pulastya, Pulaha, Kratu, Bhrigu, Atri, Angiras, Pracheta, Narada, Chyavana, Vamadeva, Visvamitra, Gautama, Suka, Parasara, Vyasa, Kanva, Kasyapa, Daksha, Sumanta, Sanka, Likhita, Devala and other celestial and royal sages. Each one of them spoke of his own system with courage and conviction and maintained that it was better than all the rest. But they could reach no conclusion and so asked Brahma: 'Lord! We are sages who know all about the world and beyond, but each one's way of life differs from that of the others because the dispositions of our minds differ. Some of us are always in Nirvikalpa Samadhi, some engaged in philosophical discussions, some sunk in devotion, some have taken to work, and others seem exactly like men of the world. Which is the best among us? Please tell us. We cannot decide ourselves because each thinks that his way is the best.' "Thus requested, Brahma seeing their perplexity answered: 'Best of saints! I also would like to know. There is Parameswara who is the All-knower. Let us go and ask him.' Collecting Vishnu on their way, they went to Siva. There the leader of the deputation, Brahma, asked Siva about the matter. Having heard Brahma, Siva divined the mind of Brahma and understood that the rishis were wanting in confidence and so that any words of his would be useless. He then said to them, 'Hear me, Rishis! Neither do I clearly see which is the method. Let us meditate on the Goddess - Her Majesty Unconditioned Knowledge - we shall then be able to understand even the subtlest of truths by Her Grace.' On hearing these words of Siva, all of them, including Siva, Vishnu and Brahma, meditated on Her Divine Majesty, the Transcendental Consciousness pervading the three states of life (waking, dream and sleep). Thus invoked, She manifested in Her glory as the Transcendental Voice in the expanse of pure consciousness. "They heard the Voice speak like thunder from the skies, 'Speak out your minds, O Rishis! Be quick, the desires of my devotees will always be fulfilled immediately.' 21-28. "Hearing the Voice, the exalted rishis prostrated and Brahma and the others praised the Goddess - namely Absolute Consciousness pervading the three states of life. "Salutations to Thee! the Greatest! the Best! the Most Auspicious! the Absolute Knowledge! the Consciousness of the three states! the Creatrix! the Protectress! the Dissolver in the Self! the Supreme One transcending all! Salutations again! "There was no time when Thou wert not, because Thou art unborn! Thou art ever fresh and hence Thou never growest old. Thou art all; the essence of all, the knower of all, the delighter of all. Thou art not all. Thou art nowhere, with no core in Thee, unaware of anything, and delighting no one. "O Supreme Being! Salutations to Thee, over and over again, before and behind, above and below, on all sides and everywhere. "Kindly tell us of Thy relative form and Thy transcendental state, Thy prowess, and Thy identity with jnana. What is the proper and perfect means for attaining Thee, the nature and the result of such attainment? What is the utmost finality of accomplishment, beyond which there remains nothing to be accomplished? Who is the best among the accomplished sages? Salutations again to Thee! 29. "Thus besought, the Goddess of ultimate knowledge began with great kindness to explain it clearly to the sages: 30. "Listen, sages! I shall categorically explain to you all that you ask. I shall give you the nectar drawn out as the essence from the unending accumulation of sacred literature. 31-40. "I am the abstract intelligence wherefrom the cosmos originates, whereon it flourishes, and wherein it resolves, like the images in a mirror. The ignorant know me as the gross universe, whereas the wise feel me as their own pure being eternally glowing as 'I-I' within. This realisation is possible only in the deep stillness of thought-free consciousness similar to that of the deep sea free from waves. The most earnest of devotees worship me spontaneously and with the greatest sincerity which is due to their love of me. Although they know that I am their own non-dual Self, yet the habit of loving devotion which is deep-rooted in them makes them conceive their own Self as ME and worship ME as the life-current pervading their bodies, senses and mind without which nothing could exist and which forms the sole purport of the holy scriptures. Such is my Transcendental State. "My concrete form is the eternal couple - the Supreme Lord and Energy - always in undivided union and abiding as the eternal consciousness pervading the three phenomenal states of waking, dream and sleep, and reclining on the cot whose four legs are Brahma (the Creator), Vishnu (the Protector), Siva (the Destroyer) and Isvara (Disappearance) and whose surface is Sadasiva (Grace) which is contained in the mansion known as 'fulfilment of purpose' enclosed by the garden of 'Kadamba' trees in the jewel island situated in the wide ocean of nectar surrounding the cosmos and extending beyond. 'Brahma, Vishnu, Siva, Isvara, Sadasiva, Ganesa, Skanda, the gods of the eight quarters, their energies of her gods, celestials, serpents and other superhuman beings all manifestations of myself. However, people do not know ME because their intellect is shrouded in ignorance. 41. "I grant boons to those who worship ME. There is no one besides ME worthy of worship or capable of fulfilling all desires.

sonic yogi devi bhagwatam is also a purana it is like srimad bhagwatam also i will give you about a text which shows supremacy of the devi posting it on the other thread

can be any true

On the cause of S’râddha in other Devas than the Devî Gâyatrî 1-20. Vyâsa said :-- O King Janamejaya! Once on a time, on account of an evil turn of Fate (Karma) of the human beings, Indra did not rain on this earth for fifteen years. Owing to want of rain, the famine appeared horribly; and almost all the beings lost their lives. No one could count in every house the number of the dead persons. Out of hunger the people began to eat horses; some began to eat bears and pigs, some began to eat the dead bodies while some others carried on any how their lives. The people were so much distressed with hunger that the mother did not refrain from eating her baby child and the husband did not refrain from eating his wife. O King! The Brâhmanas then united and after due discussion, came to the conclusion that they would go to the hermit Gautama who would be able to remove their distress. So all of them wanted to go quickly to the hermitage of the Muni Gautama. They began to say :-- “We hear that there is no famine in the hermitage of Gautama. Various persons are running there from various quarters.” Thus coming to a conclusion, the Brâhmanas went to the Gautama’s Âs’rama with their cows, servants and relations. Some went from the east; some from the south; some from the west, and some from the north. Thus from various quarters the people flocked there. Seeing the Brâhmanas coming there, the Risi Gautama bowed down to them and gave them a cordial welcome and served them with seats, etc. When all took their seats and became calm and quiet, Gautama enquired about their welfare and the cause of their arrival. They described everything about the dire famine and their own states and expressed their deep regret. Seeing them very much distressed, the Muni gave them word not to have any fear; he said :-- “I am today become blessed by the arrival of the great ascetics and honourable persons like you. I am your servant. You consider all my houses as yours. Be quite comfortable. Bear no uneasiness. When your servant is alive, what fear do your entertain and whom do you fear? When the demerits are transformed into good merits by your mere sight, and when you have blessed my house with the dust of your holy feet, then who is more blessed than me? O Vipras! Kindly perform your Sandhyâs, and Japams and rest here at ease.” Vyâsa said :-- O King Janamejaya! Thus consoling the Brâhmanas, the Risi Gautama began to worship the Gâyatrî Devî with rapt devotional trance. “O Devî Gâyatrî! Obeisance to Thee! Thou art the Great Vidyâ, the Mother of the Vedas, Higher than the Highest; Thou art Vyârhiti represented by the Mantra ‘Om Bhur Bhuvah Svah,’ O Mother! Thou art the state of equilibrium, i.e., the Turîya; Thou art of of the Form of Hrîm; Thou art Svâhâ and Svadhâ; Thou grantest the desires of the Bhaktas. Thou art the Witness of the three states, Jâgrat (waking), Svapna (dreaming) and Susupti (deep sleep). Thou art the Turîya and Sachchidânanda Brahmâ. O Devî! Thou resident in the Solar Orb and appearest as a ruddy girl in the morning, an youthful maiden at noon and a black old woman in the evening. O Devî! Obeisance to Thee! Now shew favour on us at this severe famine time when all the beings are well nigh on the way to destruction.” 21-40. Thus praised and worshipped, the World-Mother appeared and gave to the Risi one vessel (cup) full to the brim by which every one can be fed and nourished. The Mother told the Muni :-- “This full vessel, given by me to you will yield whatever you wish.” Thus saying, the Devî Gâyatrî, Higher than the Highest, vanished. Then, according to the wish of the Muni, came out from that cup, mountains of cooked rice, various curries and sweetmeats, lots of grass and fodder, silken clothings, various ornaments and various articles and vessels for sacrificial purposes. In fact whatever the Muni Gautama wished, that came out of the brimful cup, given by the Devî Gâyatrî. Then the Muni Gautama called the other Munis that came there and gave them wealth, grains, clothing, ornament, and the sacrificial ladles and spoons and cows and buffaloes for the sacrificial purposes. The Munis then assembled and performed various yajñâs. The place all round, then flourished and became so much prosperous that it looked like a second heaven. In fact whatever fair and beautiful there exist in the Trilokas, all came from the brimful cup given by the Devî Gâyatrî. At this time the Munis, with sandalpaste all over on their bodies, and decorated with very bright ornaments looked like the gods and their wives looked like goddesses. Daily utsabs began to be held in in the Âs’rama of Gautama. Nowhere were seen any diseases or dacoities and there was no fear from any such things. Gradually the Âs’rama’s boundary extended to one hundred Yojanas (4 hundred miles). Hearing this greatness of Gautama, many persons came there from various quarters. And the Muni Gautama, too, gave them words, “cast away fear” and fed them. The Devas, on the other hand, became very much satisfied by the various Yajñâs and extolled the Muni’s greatness. So much so, that the famous Indra, the Lord of the Devas, came in the midst of the assembly and extolled his greatness, thus :-- “This Gautama has fulfilled all our wishes and has verily become a Kalpa Vriksa (celestial tree yielding all desires). If this man had not done such things, in this hard famine time, we would not have got the Havih offered in sacrifices and the prospect of our lives would have been at stake.” O King Janamejaya! Thus the Muni Gautama fed and nourished for twelve years all the Munis, like his sons and that place came to be recognised as the chief centre (the Head Quarters) of the Gâyatrî Devî. Even today, all the Munis perform with devotion the Purasacharanams and worship thrice the Bhagavatî Gâyatrî Devî. Even today the Devî is there seen as a girl in the morning, as a youthful maiden at noon, as an old woman in the evening. Then, once on a time, Nârada, of best conduct, came there playing on his great lute and singing in tune the highest glories of Gâyatrî and took his seat in the assembly of the Munis. 41-62. Seeing the tranquil hearted Nârada coming there, Gautama and the other Munis received him duly and worshipped him with the Pâdya and Arghya. In course of conversation he began to describe the glories of Gautama and said :-- “O Best of Munis! I have heard from the mouth of Indra, in the assembly of the Devas, your glories as to your supporting and feeding the pure-hearted Munis and I have come to see you. By the Grace of S’rî Bhagavatî Gâyatrî Devî, you have now become blessed. There is no doubt in this.” Thus saying, the Devarsi Nârada entered into the temple of the Devî Gâyatrî and with eyes gladdened by love, saw the Devî there and offered due hymns in praise of Her and then ascended to the Heavens. Here, on the other hand, the Brâhmanas that were fed by Gautama, became jealous at so much honour offered to Gautama and tried their best so that no further honour be paid to him. They further settled not to stay any longer in his Âs’rama, when the next good harvest season comes. (Thus his glories will wane). O King! Some days passed when good rains fell and there was an abundance of crops everywhere and the famine ended. Hearing this, all the Brâhmins united, Alas! O King! to curse the Gautama. Oh! Their fathers and mothers are blessed in whom do not arise such feelings of jealousy! This all is the wonderful play of the powerful Time; it cannot be expressed by any person. O King! These Brâhmins created, by Mâyâ, an aged cow, who was to die and pushed her in the sacrificial hall of the Muni Gautama at the time of the Homa ceremony. Seeing that cow entering into the enclosure where the Homa was being performed, Gautama cried out “Hoom Hoom” when the cow fell there and died. And the other Brâhmanas instantly cried out “Look! Look! The wicked Gautama has killed the cow.” Seeing this inconceivable event, Gautama was greatly nonplussed and, completing his Homa ceremony, entered into Samâdhi and began to think the cause of it. Then, coming to know that this has been concocted by the Mâyâ of the Brâhmins, he became angry like Rudra at the time of dissolution; his eyes were reddened and he cursed the Risis, thus :-- Oh vile Brâhmins! When you are ready to cause mischief to me unjustly then let you be averse to meditate and do the japam of the Devî Gâyatrî, the Mother of the Vedas. For your this act, never you will be eager to perform any Vedic sacrificial acts or any action concerning thereof. There is no doubt in this. You will be always averse to the mantra of S’iva or the Tantra of S’iva. You will be always averse to Mûla Prakriti S’rî Devî, to Her Dhyânam, mantra, to any conversation regarding Her; to the visiting of Her place or Temple, to do worship and other ceremonies to Her, to see the Grand Festivals of the Devî, to singing the names and glories of the Devî, to sit before the Devî and to adore Her. 63-81. O vile Brâhmanas! You will be always averse to see the festivals of S’iva, to worship S’iva, to Rudrâksa, to the Bel leaves, and to the holy Bhasma (ashes). You will be wholly indifferent to practise the right ways of living as presented in the Vedas and Smritis, to preserve your conduct good and to observe the path of knowledge to Advaita Jñânam, to practise restraint of senses and continence, to the daily practices of Sandhyâ Bandanam, to performing the Agnihotra ceremonies, to the study of the Vedas according to one’s own S’âkhâ or to the daily studies thereof as to teach those things or to give, as gifts, cows, etc., or to perform the S’râddhas of the fathers, etc., or to perform Krichchra Chândrâyana and other penances. O Vile Brâhmanas! As you are ready to do these mean things, you will have to suffer for this that you will desist from worshipping the Most Adorable S’rî Bhagavatî Devî and that you will worship the other Devas with faith and devotion and hold on your bodies S’amkha, Chakra and other signs. You will follow the Kâpâlikas, Bauddha S’âstras and other heretics. You will sell your father, mother, brothers, sisters, sons and daughters and even your wives too! You will sell the Vedas, Tîrthas, and your Dharma. You will not feel ashamed in any way to sell all these. You will certainly have faith in Kâpâlika and Bauddha opinions, Pâñcharâtras and Kâma S’âstras. O vile Brâhmanas! You will not hesitate to go to your mother, daughters or sisters and you will always be licentious with others’ wives and spend your time in that. This is not to you only but to the women and men, all that will come in your families. Let the Gâyatrî Devî be always indignant with you and let you all go in the end to the Andha Kûpa hells, etc. Vyâsa said :-- O Janamejaya! Thus taking the water symbolising the true rules and laws of creation, and cursing the Brâhmanas, the Muni Gautama went hastily to see the Gâyatrî Devî and, on arriving at the temple there bowed down to Her. The Devî, too, became surprised to see their actions. O King! Even to day Her Lotus Face looks similarly astonished! 82-90. Then the Gâyatrî Devî told Gautama with amazement :-- “O Gautama! The venom of the snake does not become less if you feed the serpents with milk; so never mind all these things; the Karmas take their peculiar turns; it is hard to say when will happen what things. Now be peaceful. Do not be sorry.” Hearing these words of the Devî, Gautama bowed down to Her and went thence to his own Âs’rama. Here, on the other hand, the Brâhmanas forgot everything due to the curse of Gautama, of the Vedas and the Gâyatrî Mantra. They then began to look at this event with wonder as unique and extraordinary. All united they afterwards repented and going before Gautama, fell prostrate at his feet. But they could not speak any word out of shame. Only they said frequently :-- “Be pleased, be pleased with us.” When all the assembly of the Brâhmanas prayed to him for favour and grace, the Muni Gautama took pity on them and replied. My word will never turn out false. You will have to remain in Kumbhîpâka hell upto the time when S’rî Krisna will take his incarnation. Then you will be born in the earth in the Kâlî age and whatever I have uttered will exactly come unto you. And if you are in earnest to avert my curse then go and worship the Lotus Feet of S’rî Gâyatrî Devî. The is no other remedy. 91-100. Vyâsa said :-- Thus dismissing the Brâhmanas, Gautama Muni thought that all these occurred as a result of Prârabdha Karma and he became calm and quiet. For this reason, after S’rî Krisna Mahârâja ascended to the Heavens, when the Kâlî age came, those cursed Brâhmanas got out of the Kumbhîpâka hell and took their births in this earth as Brâhmins, devoid of the three Sandhyâs, devoid of the devotion to Gâyatrî, devoid of faith in the Vedas, advocating the heretics’ opinion and unwilling to perform Agnihotra and other religious sacrifices and duties and they were devoid of Svadhâ and Svâhâ. They forgot entirely the Unmanifested Mûla Prakriti Bhagavatî. Some of them began to mark on their bodies various heretical signs, e.g., Taptamûdrâ, etc.; some became Kâpâlikas; some became Kaulas; some Bauddhas and some Jainas. Many of them, though learned, became lewd and addicted to other’s wives and engaged themselves in vain and bad disputations. For these, they will have to go again surely to the Kumbhîpâka hell. So O King! Worship with your heart and soul S’rî Bhagavatî Parames’varî Devî. The worship of Visnu or S’iva is not constant (to be done everyday); only the worship of S’akti is to be constantly performed. For this reason whoever does not worship S’akti is sure to fall. Thus I have answered all your questions. Now I shall describe the highest and most beautiful place, Manidvîpa of the Primal Force Bhagavatî, the Deliverer from this bondage of world. Listen

ok

light of devi 51-61. Then on the ninth lunar day of the month of Chaitra when the Sun entered the meridian, suddenly there appeared in that place a Great Mass of Light as was seen before. Indra saw, then, within that Mass of Light, a Virgin Form in full youth. The lustre from Her body was like that of ten million Rising Suns; and the colour was rosy red like a full-blown Javâ flower. On Her forehead was shining the digit of the Moon; Her breasts were full, and, though veiled under the cloth, they looked very beautiful. She was holding noose and a goad in Her two hands and Her other two hands indicated signs of favour and fearlessness. Her body was decked with various ornaments and it looked auspicious and exceedingly lovely; nowhere can be seen a woman beautiful like Her. She was like a Kalpa Vriksa (celestial tree yielding all desires); she was three eyed and Her braid of hair was encircled with Mâlatî garlands. She was praised on Her four sides by the Four Vedas, Incarnate, in their respective Forms. The brilliancy of Her teeth shed lustre on the ground as if ornamented with Padmarâga jewels. Her face looked smiling. Her clothing was red and Her body was covered with sandalpaste. She was the Cause of all causes. Oh! She was all Full of Mercy. O King Janamejaya! Thus Indra saw, then, the Umâ Parvatî Mahes’varî Bhagavatî and the hairs of his body stood on ends with ecstasy. His eyes were filled with tears of love and deep devotion and he immediately fell prostrate before the feet of the Devî. Indra sang various hymns to Her and praised Her. He became very glad and asked Her, “O Fair One! Art Thou that Great Mass of Light? If this be, kindly state the cause of Thy appearance.” O King! Hearing this, the Bhagavatî replied. 62-83. This My Form is Brahmâ, the Cause of all causes, the Seat of Mâyâ, the Witness of all, infallible and free from all defects or blemishes. What all the Vedas and Upanisadas try to establish, what ought to be obtained, as declared by all the rules of austerity, and for which the Brâhmanas practise Brahmacharyam, I am all that. I have told you about that Brahmâ, of the nature of the Great Holy Light. The sages declare that That Brâhman is revealed by “Om” and “Hrîm”, the two Vîjas (mystic syllables) that are My two first and foremost Mantras wherein I remain hidden. I create this universe with My two parts (in My two aspects); therefore My Vîja mantra is two. “Om” Vîja is denominated as Sachchidânanda (everlasting existence, intelligence and bliss) and “Hrîm” Vîja is Mâyâ Prakriti, the Undifferentiated Consciousness, made manifest. Know, then, That Mâyâ as the Highest S’akti and know Me as that Omnipotent Goddess at present revealed before your eyes. As moonlight is not different from the Moon, so this Mâyâ S’akti in the state of equilibrium is not different from Me. (The powerful man and the power he wields are not different. They are verily one and the same.) During Pralaya (the Great Latency period), this Mâyâ lies latent in Me, without there being any difference. Again at the time of creation, this Mâyâ appears as the fructification of the Karmas of the Jîvas. When this Mâyâ is potential and exists latent in Me, when Mâyâ is Antarmukhî, it is called Unmanifested and when the Mâyâ becomes Kinetic, when the Mâyâ is Bahirmukhî, when She is in an active Kinetic state, it is said to be Manifested. There is no origin or beginning of this Mâyâ. Mâyâ is of the nature of Brahmâ in a state of equilibrium. But, during the beginning of the creation, Her form consisting of the several Gunas appears, when Mâyâ is Bahir Mukhî, She becomes Tâmas, in Her Unmanifested state. O Indra! For this reason Her state of abstraction, and becoming introspective, this is Her Antarmukhî state; it is known as Mâyâ and Her looking outward is Her Bahirmukhî state; it is denominated by Tâmas and the other gunas. From this comes Sâttva and then Râjas and Brahmâ, Visnu and Mahes’a are of the nature of the three gunas. Brahmâ has the Râjo guna in Him preponderating; in Visnu, the Sâttva guna preponderates and in Mahes’a, the Cause of all Causes, is said to reside the Tâmo guna. Brahmâ is known as of the Gross Body; Visnu is known as of the Subtle Body; and Rudra is known as of the Causal Body and I am known as Turîya, transcending the Gunas. This Turîya Form of Mine is called the state of equilibrium of the Gunas. It is the Inner Controller of all. Beyond this there is another state of Mine which is called the Formless Brahmâ (Brâhman having no Forms). Know, verily, that my Forms are two, as they are with or without attributes (Saguna or Nirguna). That which is beyond Mâyâ and the Mâyic qualities is called Nirguna (without Prâkritic attributes) and that which is within Mâyâ is called Saguna. O Indra! After creating this universe, I enter within that as the Inner Controller of all and it is I that impel all the Jîvas always to their due efforts and actions. Know, verily, that It is I that engage Brahmâ, Visnu and Rudra, the causes of the several works of creation, preservation and destruction of this universe (they are performing their functions by My Command). Through the terror from Me the wind blows; through my terror, the Sun moves in the sky; through My terror, Indra, Agni, and Yama do their respective duties. I am the Best and Superior to all. All fear Me. Through My Grace you have obtained victory in the battle. Know, verily, that it is I that make you all dance like inert wooden dolls as My mere instruments. You are merely My functions. I am the Integral Whole. I give sometimes victory to you and sometimes victory to the Daityas; Yea, I do everything as I will, keeping My independence duly and, according to the Karmas, justly. Oh! You all, have forgotten me though your pride and sheer nonsense. You have been carried deep into dire delusion by your vain egoism. And know now that to favour you, this My Adorable Light has issued suddenly. Hence forth banish ever from your heart all your vain boastings and idle pratings. Take refuge wholly unto Me with all your head, heart and soul, unto My Sachchidânanda Form and be safe. (At times the Devas forget and so fall into troubles). 84-93. Vyâsa said :-- Thus saying, the Mûla Pakriti, the Great Devî, the Goddess of the Universe, vanished from their sight. The Devas, on the other hand, began to praise Her then and there, with rapt devotion. Since that day, all the Devas quitted their pride and engaged themselves in worshipping the Devî devotedly. They worshipped the Gâyatrî Devî daily during the three Sandhyâ times and performed various Yajñâs and thus they worshipped Bhagavatî daily. Thus, in the Satya Yuga, everybody engaged themselves in repeating the Mantra Gâyatrî and worshipped the Goddess indwelling in the Pranava and Hrîmkâra. So, See now for yourself, that the worship of Visnu or S’iva or initiation in the Visnu Mantra or in the S’iva Mantra are not mentioned anywhere in the Vedas as to be done always and for ever. They are done for a while and not required any more when the objects are fulfilled; only the worship of Gâyatrî is always compulsory, to be done at all times, as mentioned in the Vedas. O King! If a Brâhmana does not worship the Gâyatrî, know, then, for certain, that in every way, he is sure to go down lower and lower. There is no doubt in this. A Brâhmin is not to wait, no never, to do any other thing; he will have all his desires fulfilled if he worships only the Devî Gâyatrî. Bhagavân Manu says that a Brâhmin, whether he does any other thing or not, can be saved if he worships only the Divine Mother Gâyatrî. (This worshipping the Gâyatrî is the highest, greatest, and most difficult of all the works in this universe). If any devotee of S’iva or Visnu or of any other Deity worships his desired Deity without repeating the Gâyatrî, he is sure to suffer the torments of hell. (But this age of Kâlî deludes the people and draws away their minds from reciting this Gâyatrî save a few of them.) O King! For this reason, in the Satya Yuga, all the Brâhmanas kept themselves fully engaged in worshipping the Gâyatrî and the lotus feet of the Devî Bhagavatî. is this point in maroon true visnu or siva mantras are not mentioned in the vedas