The Khadgamala Devis Series [Trailokya-Mohana-Cakrasvamini-Praktayogini]

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The Outer Most Line [ Siddhis ] : See Message 10197

 

The Middle Line [ Matrikas ]

We now progresses inward to the second layer of the enclosure wall,

which is colored as the red of the rising sun.There are eight devatas

guarding this layer - they are the famous Seven Mothers

(saptamatrika), plus one added - Mahalaskmi.

 

 

Brahmi here represents Her subtle aspect as LUST

She is the creator's Shakti - the Power of Brahma and there cannot be

creation without lust.

 

MAheshwari here represents Her subtle aspect as ANGER.

Sri Aurobindo wrote: "She is Maheshwari, goddess of the supreme

knowledge, and brings to us her vision for all kinds and windenesses

of truth, her rectitude of the spiritual will, the calm and passion

of her supramental largeness, her felicity will, the calm and passion

of her supramental largeness, her felicity of illumination."

 

KAUMARI here represents Her subtle aspect is POSSESSIVENESS.

Kaumari is a Mother Goddess in Hindu mythology, and mentioned in epic

and Puranic literature. The Shakti of Skanda (Kaumara) who in later

Hinduism became to be regarded as one of the group of seven mataras

(mothers). She also was one of a group of eight Astamatara. She

embodies the lack of envy or, alternatively, delusion. Her animal is

the peacock, and her attributes are the arrow, ax, bell, book, bow,

cockerel, lotus, spear, staff, and water jar."

 

VAISHNAVI here represents Her subtle aspect is OBSESSION.

VAISHNAVI, which means the one who is related to Lord

Vishnu. "Goddess Vaishnavi is the manifestation of the collective

spiritual strengths of Mata Maha Kali, Mata Maha Lakshmi and Mata

Maha Saraswati. It is described in Durga sapatshati that the goddess

was born as a young girl of extra ordinary beauty and strength, out

of the collectively pooled 'Tejas' of various 'Devtas' and three

lords Brahma, Vishnu and Shankar. The immediate purpose of the

creation of the goddess was the annihilation of Asura (devil)

Mahishasura. However another purpose of her creation was that she

might usher on earth an era of pious and ascetic life so that the

peace could prevail upon the world and she through her penance could

rise to higher levels of spirituality and ultimately merge with

Vishnu."

 

VARAHI here represents Her subtle aspect is PRIDE

In association with the Saptamatrkas, Varahi can be said to be the

representation of the controlled energy of courage and fearless that

have gone out of control, to such an extent that it have cause envy,

greed and leads to attachment ( material and general ). We need

courage in order to fight against enemy, but sometimes success have

make us blind that it lead to arrogance and greed.

 

MAHENDRI here represents Her subtle aspect as JEALOUSY.

Mahendri is sometimes identified with Indrani -- A Vedic goddess form

characterized by wrath and jealousy, who is beautiful and has a

thousand eyes. She is associated with lions and elephants; and is the

mother, by Indra, of Arjuna, Jayanta, Midhusa, Nilambara, Ribhus,

Risabha and Sitragupta. (MAHENDRI is also one of the 36 Yakshinis

described in the Uddamareshvara Tantra, together with Her appropriate

mantras and ritual instructions.)

 

 

CHAMUNDA here represents her subtle aspect as Individualism.

Individualism does not mean the quality of being an original thinker

or a unique personality. Rather, it refers to the trap of totally

IDENTIFYING with this limited being. In your day-to-day world, you

should be who you are; stand for what you believe in; give of your

unique self to make the world a better place. But remember that "you"

are more than just that unique self -- that YOU are a manifestation

of the UNIVERSAL SELF that is DEVI. When you are possessed by the

passion of "I"-ness -- when you define the world around you in terms

of I, me, and mine -- you are not protecting your unique identity;

rather, you are imprisoning yourself in it.

 

MAHALAKHSMI represents the trap of totally IDENTIFYING with this

limited, individual MIND.

We become trapped when our Mind rules us, rather than us ruling our

Mind. In our sadhana, we must reach beyond the individual mind --

accessing first what Jung referred to as the Overmind; and then

beyond, into ever-higher levels of consciousness, with the ultimate

goal being CONSCIOUSNESS ITSELF -- the transcendent consciousness

that the Tripura Rahasya refers to as Lalita Tripurasundari, the

Ultimate Form of DEVI.