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V. Ravi, Sri Lalita Sahasranama
Manblunder Publication, pp. 41-2


Repetition of this Sahasranama taken by him whose birth is the last

"To make up for the imperfect performances in this age of Kali, which is noted for the prevalence of sin and delinquency on the part of the people in doing their duty, there is no protective mantra except the repetition of this (Lalita) Sahasranama. To a thousand names of Vishnu a single name of Shiva is preferred. To a thousand names of Shiva a single name of Devi preferred . . . Therefore, it should be repeated daily to ward off the sins of the Kali age. The ignorant do not recognise this hymn of Devi as the best. Some devote themselves to the names of Vishnu and others to the names of Shiva. Rarely one in this world is devoted to the names of Lalita. It is by repeating the names of other deities in hundreds of thousands of births that faith is generated to repeat the names of Sri Devi. Just as it is in the last of all his births that a person devotes himself to Srividya, so it is that the repetition of this Sahasranama is taken by him, whose birth is the last."

Brahmanda-Purana

"Lalitopakhyana", the story of Lalitambika, occurs in the Brahmanda Purana, so also the "Lalita-Sahasranama" (The one thousand Names of Lalita). The reading of the 18 Puranas is to be concluded with this Purana which contains a description of the coronation of Rajarajesvari.

hindudharma/part14/chap5.htm


A bit of Mother, a drop, was Krishna; another was Buddha

"The Saktas worship the Universal Energy as Mother; it is the sweetest name they know. The mother is the highest ideal of womanhood in India. [...]

Mother is the first manifestation of power and is considered a higher idea than father. The name of mother brings the idea of Shakti, Divine energy and omnipotence. The baby believes its mother to be all-powerful, able to do anything. The Divine Mother is the Kundalini sleeping in us; without worshipping Her, we can never know ourselves. All merciful, all-powerful, omnipresent - these are attributes of the Divine Mother. She is the sum total of the energy in the Universe.

Every manifestation of power in the universe is Mother. She is Life, She is Intelligence, She is Love. She is in the universe, yet separate from it. She is a person, and can be seen and known - as Sri Ramakrishna saw and knew Her. Established in the idea of Mother, we can do anything. She quickly answers prayers.

She can show Herself to us in any form at any moment. The Divine Mother can have form (rupa) and name (nama), or name without form; and as we worship Her in these various aspects, we can rise to Pure Being, having neither form nor name.

The sum-total of all the cells in an organism is one person. Each soul is like one cell, and the sum of them is God. And beyond that is the Absolute. The sea calm is the Absolute; the same sea in waves is the Divine Mother. She is time, space and causation. Mother is the same as Brahman and has two natures; the conditioned and the unconditioned. As the former, She is God, nature and soul. As the latter, she is unknown and unknowable. Out of the Unconditioned came the trinity, God, nature and soul - the triangle of existence.

A bit of Mother, a drop, was Krishna; another was Buddha. The worship of even one spark of Mother in our earthly mother leads to greatness. Worship Her if you want love and wisdom."

Swami Vivekananda, Inspired Talks, My Master and Other Writings,
July 2, 1895, Ramakrishna-Vivekananda Center, NY, pp. 48-49.


Devi is avidya because she binds, and vidya because she liberates

"The Goddess is the great Sakti. She is Maya, for of her the maya which produces the samsara is. As Lord of Maya she is Mahamaya.  Devi is avidya because she binds, and vidya because she liberates and destroys the samsara. She is praktri and as existing before creation is the Adya Sakti. Devi is the Vacaka Sakti,  the manif4estation of Cit in Praktri,  and the Vicya Sakti or Cit  itself. The Atma should be contemplated as Devi. Sakti or Devi is thus the Brahman revealed in the mother aspect (Srimata) as creatrix and nourisher of the worlds. Kali say of herself in Yogini Tantra: "I am the bodily form of Saccidananda and I am the brahman that has emanated from brahman."

K. K. Klostermaier, Hinduism: A Short History
Oneworld Publishers, 2000, p. 211.


You indeed when attained, are the cause of the final emancipation

"O Goddess, who removes the suffering of Your supplicants, be gracious!
Be gracious, O Mother of the whole world!
Be gracious, O Queen of the universe; Safeguard the universe! 
You, O Goddess, are Queen of all that is movable and unmovable!
You alone has become the support of the world,
Because You do subsist in the form of Earth!
By You, who exists in the form of water, all this universe is filled,
O You inviolable in Your valor; You are the Gem of the universe, 
You are Illusion sublime! All this world has been bewitched, O Goddess;
You indeed when attained, 
Are the cause of the final emancipation from existence on Earth!...
O Goddess, be gracious!
Protect us wholly from fear of our foes perpetually, 
As You have at this very time saved us promptly by the slaughter of the demons!
And You bring quickly to rest the sins of all the worlds, 
And the great calamities which have sprung, from the maturing of portents!
To us who are prostrate be You gracious, 
O Goddess, who takes away affliction from the universe!
O You worthy of praise from the dwellers of the three worlds, 
Bestow Your boons on this world!

Markendeya Purana, Candi Mahatmya 10


Earth is a living being, a Mother who nourishes us

"The West is exiled of the Goddess — her features are unknown to us, guessed at, hoped for, rejected as aberration, feared as monstrous or deformed. We in the West are haunted by the loss of our Mother. Our mother country is a place many have never visited, though it is endlessly projected as a golden matriarchy, or paradise, but though the house of the Goddess is in disrepair after so many centuries of neglect, some have begun the work of restoration while others have already moved back in and are renovating from within....

Sophia is the great lost Goddess who has remained intransigently within orthodox spiritualities. She is veiled, blackened, denigrated and ignored most of the time: or else she is exalted, hymned and pedestalled as an allegorical abstraction of female divinity. She is allowed to be a messenger, a mediator, a helper, a handmaid; she is rarely allowed the privilege of being seen to be in charge, fully self-possessed and creatively operative.

Sophia is the Goddess for our time. By discovering her, we will discover ourselves and our real response to the idea of a Divine Feminine principle. When that idea is triggered in common consciousness, we will begin to see an upsurge of creative spirituality which will sweep aside the outworn dogmas and unlivable spiritual scenarios which many currently inhabit. When Sophia walks among us again, the temple of each heart will be inspirited for she will be able to make her home among us properly; up to now, she has been sleeping rough in just about every spirituality you can name....

Yet the Goddess of Wisdom is not a newcomer to our phenomenal world, so how is it we have failed to notice her? The Western world has been so busy about its affairs that only a few unusual people have had time to comment on her existence. When they have talked or written about her, it has been in such overblown esoteric language that few had taken notice. Wisdom trades under impossible titles: Mother of the Philosophers, the Eternal Feminine, Queen of Good Counsel and other such nominations do not inspire confidence. . . . Frequently reduced to God’s secretary, who nevertheless still supplies all the efficiency of the divine office, she is from all time, the treasury of creation, the mistress of compassion.

When we speak of God, no one asks, ‘which God do you mean?’ as they do when we speak of the Goddess. The West no longer speaks the language of the Goddess, because the concept has been almost totally erased from consciousness, although many are trying to remember it. Our ancestors were very young when they were taken from the cradle and it is now difficult for us, their descendants, to speak or think of a feminine deity without the unease of someone in a foreign country. We have been raised to think of Deity as masculine and therefore a goddess is a shocking idea. But we do not speak here of a goddess, rather of the Goddess, and we speak it boldly and with growing confidence, because we find we like the taste of the idea.

When did we make up this idea? some ask. We didn’t invent this Goddess. She was always there, from the beginning, we tell them. Somehow, humanity left home and forgot its mother. Perhaps our ancestors took her for granted so much that they lost touch? Well, our generation wants to come back home now and be part of the family in a more loving way, because the West has still got a lot of growing up to do and the Goddess has a lot to teach us.

What or who is the Goddess then? Deity is like colourless light, which can be endlessly refractured through different prisms to create different colours. As the poet William Blake said: ‘All deities reside in the human breast.’ The images and metaphors which we use to describe deity often reflect the kind of society and culture within which we have grown up. After two thousand years of masculine images, the time of Goddess reclamation has arrived. The Goddess is just as much Deity as Jesus, or Allah, or Jehovah. She does not choose to appear under one monolithic shape, however. Each person has a physical mother; similarly, the freedom of the Divine Feminine to manifest in ways appropriate to each individual has meant that she has many appearances.

The re-emergence of the Divine feminine — the Goddess — in the twentieth century has begun to break down the conceptual barriers erected by orthodox religion and social conservatism. For the first time in two millennia, the idea of a Goddess as the central pivot of creation is finding a welcome response. The reasons are not difficult to seek: our technological world with its pollution and imbalanced ecology has brought our planet face to face with its own mortality; our insistence on the transcendence of Deity and the desacralization of the body and the evidence of the senses threatens to exile us from our planet.

The Goddess appears as a corrective to this world problems on many levels. In past ages she has been venerated as the World-Soul or spirit of the planet as well as Mother of the Earth. Her wisdom offers a better quality of life, based on balanced nurturing of both body and spirit, as well as satisfaction of the psyche. But we live in a world in which the Goddess does not exist, for a vast majority of people. They have no concept of a Deity as feminine. As Bede Griffiths has recently written: ‘The feminine aspect of God as immanent in creation, pervading and penetrating all things, though found in the Book of Wisdom, has almost been forgotten . . . The Asian religions with their clear recognition of the feminine aspect of God and of the power of God, the divine shakti permeating the universe, may help us to get a more balanced view of the created process. Today we are beginning to discover that the earth is a living being, a Mother who nourishes us and of whose body we are members.’...

Significantly, the major mystics of all faiths have perceived Sophia as the bridge between everyday life and the world of the eternal, often entering into deep accord with her purpose. But though such mystics as the medieval Abbeses Hildegard of Bingen or the Sufi, Ibn Arabi, are hardly considered to be ‘Goddess-worshippers’ in the feminist sense, they nevertheless show that the channels of the Divine Feminine have been kept open and mediated upon by many so-called patriarchal faiths."

Caitlín Matthews, Sophia: Goddess of Wisdom,
The Aquarian Press, 1992, p. 5-9.



2) Sri Maharajni
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