Showing posts with label Devi Puranam. Show all posts
Showing posts with label Devi Puranam. Show all posts

Merits of listening to the glories of Devi Mahapuranam/Srimad Devi Bhagavatham !!

Jai Sriman Narayana !!
 
 
 
 
Jai Ambey Ma !!
 
 
 
 
 
 
 






Sage Suta describes the meritorious rewards of reciting or listening to the glories of Srimad Devi Bhagavatham/Devi Mahapuranam to the  Rishis assembled in Naimisharanya, as the quintessence of Veda which would yields great merits  to the worshipper.

 

 

The devoutness acquired listening to Srimad Devi Bhagavatham which compile 18,000 glorious verses would provide abundance of merits.  The piety earned would destroy the sins committed, reading this glorious verse would be equivalent to the performance of several Ashwamedha Yaga.  Whoever under the clutches of material world would be released and would engage into Dharmic ways of life, providing alms to the Vedic Brahmins abundantly and will remain in the Abode of Goddess Adi Shakthi.  Whoever listens to the glories of Goddess Sri Adi Shakthi with utmost devotion from a Vedic Brahmin and undergo austerities, offers clothes, food and abundance of alms to Brahmin would be treated as Maharishi Veda Vyasa.  Whoever worships virgin girls with saffron & sandal paste, ornaments and feed them with Payasanna would enjoy all the worldly pleasures and attain the merit of charity of land and remain in the Abode of Goddess Adi Shakthi.  Whoever listens to the glories of Goddess Sri Adi Shakthi would be blessed with all the richness, Wisdom & Intelligence and virtuous offspring.  Undoubtedly Goddess Lakshmi & Goddess Sri Saraswathi dwells in the place where worship of Srimad Devi Bhagavatham with utmost devotion takes place and a faithful devotee never undergoes the evil influence of Dâkinîs, Vetâlas, Râksasas or any evil spirit and reading the glorious verses sincerely would cure all the incurables.

 

During the days of Navaratri all the five sects of worshippers (Vaishnava, Shaiva, Saura, Ganapathya, Shakthi) can read the glorious Puranam, Vedic Brahmin should recite on regular basis to please Goddess Sri Gayatri, Women and Sudras should listen from a Vedic Brahmin.

 

Thus, Srimad Devi Bhagavatham/ Devi Mahapuranam Fourteenth Chapter of 12th skandham describes the devoutness acquired by the recitation of Devi Mahapuranam contains 18,000 verses composed by Maharishi Veda Vyas concludes here.

 
Jai Ameby Ma !!
 
Jai Sriman Narayana !!

Srimad Devi Bhagavatham !! Excellence of Devi !!

 
 
Jai Sriman Narayana !!
 
 
 
 
 
Jai Ambey Ma !!
 
 
 
 
 
 
 






Srimad Devi Bhagavatham (I.IV) describes the excellence of Goddess Sri Adi Shakthi.   Maharishi Veda Vyasa, son of Satyavati while in his hermitage on the river banks of Saraswati, was amazed to see two Chatakas(sparrow) affectionately feeding their young one, just raised out of the egg with its greasy striking tiny body.  The couple was extremely devoted to their young one, tenderly rubbing its body with all love and kissing all over.  Maharishi Veda Vyased became anxious after witnessing the warmth of the couple and eventually various thoughts rose in his mind.  This couple would be lived for a short while; they did not get the chance to see the family of their little one, there is no method of performing shradda rituals or Gaya Shradda or any kind of rituals after the death of their parents to be followed, yet the pair of Sparrows shows so much of affection to their young one without any expectation, immersed in the nurturing its young one as the height of happiness.

 
 

According to Dharma Sastra and Manu and Rishis prophesies, there is no prospect for the sonless, the man who has virtuous offspring’s would experience the ecstasy, Veda declare that he would be freed from the sins committed and attain the heavenly abode.  The sonless becomes distressed at the time of death, mournfully thinks about the wealth accumulated and its desolate state, consequently the agitation caused would never provide him the abode of Lord.   Various thoughts crossed in Veda Vyasa’s mind and decided to leave to Sumeru Mountain for penance.  After reaching the serene atmosphere of Sumeru Mountain, Maharishi Veda Vyasa immersed in the thought of which God should be worshipped to attain the boon.  Maharishi Narada appeared before Vyasa, was received with utmost reverence with Arkhya and Asana.  Maharishi Narada benevolently asked the reason for the distress to Veda Vyasa was earnestly answered.  Veda Vyasa revealed his depressed state due to lack of progeny and the consequences of the same, further he requested Maharishi Narada to advice on which God should be pleased to have a virtuous progeny.  After listening to the pathetic story of Veda Vyasa son of Parasara, Maharishi Narada narrated an incident that was previously advised by Lord Narayana to Lord Brahma.  Lord Narayana narrates that he is subservient to Goddess Sri Adi Shakthi, who vanquished the demon Madhu and Kaitabha originated from the wax appeared in his ears.  Lord Narayana describes the well-known fact prescribes in the Veda about creative/Rajassik, preservative/Swatik and destructive/Tamasik force in the Trinities, without these female energies the Creation, Preservation and Destruction will turn out inert.   Thus, Lord Narayana constantly meditates upon the lotus feet of Goddess Adi Shakthi during His Yoganidra.   Lord Narayana assumes the various forms of incarnation as Matsya, Kurma, Varaha, Narasimha, Vamana, Parasurama, Sri Rama, Balarama, Sri Krishna, Hayagreevah etc..at the will of Adi Shakthi.   Thus, Maharishi Narada described the excellence of Goddess Sri Adi Shakthi to Maharishi Veda Vyas, which was heard from Lord Brahma.    Eventually, Maharishi Veda Vyasa underwent severe penance meditating upon Goddess Sri Adi Shakthi, provider of all boons.

 
 

Thus ends the Fourth Chapter of the First Skandha of Srimad Devi Bhagavatham Mahapuranam.
 
 
 
Jai Ambey Ma !!
 
 
 
Jai Sriman Narayana !!

The Worship of Tulsi !! Srimad Devi Bhagavatham !!

Jai Sriman Narayana !!

 
 


 
Srimad Devi Bhagavatham – 9th Skandham – Chapter 25th describes the method of worship of Tulsi.  Sriman Narayana narrates the glories of Sri Tulsi and method of worship to Sage Narada.


 

Lord Sriman Narayana continued to illustrate the splendor of Tulsi to Sage Narada.  She has got the purifying nature, thus known by the name Vis’vapâvani.  She is dear to Lord Krishna, hence she is known as Krisnajîvanî.


 

Lord Sriman Narayana raised the status of Tulsi to Sri Mahalakshmi.  Sri Mahalakshmi and Ganga accepted the verdict of Lord Sriman Narayana with great honor and respect.  Unfortunately, Sarasvatî could not accept the union of Tulsi with Lord Sriman Narayana.  She was waiting for an opportunity to discredit Tulsi and succeeded in her task.  Tulsi was disregarded by Sarasvathi; it made Tulsi to remain invisible to everyone.  Lord Sriman Narayana brought peace to the situation and went in search of Tulsi. 


 

Lord Sriman Narayana arrived at Vrindavan, with utmost devotion he started to worship Tulsi.  Worship of Tulsi began with the Moola Mantra “S’rîm Hrîm Klîm Aim Vrindâvanyai Svâhâ,” (beejaksharam), lighted ghee lamp and offered Dhupa, Sindhura, Sandal Paste, Bhog, Flowers etc..  The most pleased Sri Tulsi gladly surrendered at the Lotus feet of Sriman Narayana.  Tulsi also known by the name ‘Vrindavani’,  as she was appeared in the deep forest of Vrindavan.  The compassionate lord sanctified Tulsi with the nectar like speech that she will be worshipped by all, she resides in the heart of Lord Sriman Narayana and the holy leaves rests on his head.  All the deities yearn her presence on their head etc.. Thus Tulsi was gratified by Sriman Narayana and left to his Abode.



 
Whoever chants the eight holy names of Sri Tulsi such as Vrindâ, Vrindâvanî, Vis’vapûjitâ, Vis’vapâvanî, Tulasî, Puspasârâ, Nandanî and Krisna Jîvanî acquires the merit of As’vamedha Yajña (horse sacrifice).  Whoever worships Tulsi on the Full Moon night in the month of Karthik, as on the same day Lord Sriman Narayana worshipped Tulsi, the worshipper would be freed from all the sins and attain Vishnu Loka. Offering Tulsi leaves to Vishnu in the month of Karthik brings the merit of ‘Go dhanam’.  Whoever listening to the glories of Tulsi would attain virtous offsprings to childless couple, righteous wives to men, cures all the illness, bless with courage, relieved from all the sins and provide Salvation.



 
Lord Sriman Narayana elaborately described the method of Worship of Tulsi to Sage Narada.  In the Vedas - Kânva S’âkhâ praised the glories of Sri Tulsi.  Vedas declare that Tulsi is the superior among all the flowers, she is incomparable and matchless.  She is the holiest among the flowers, all the deities long for her presence in their worship. 


 
Jai Sriman Narayana !!

The Nature of Salagrama & Meritorious Reward !! Srimad Devi Bhagavatham !!

Jai Sriman Narayna !!

 

 
Srimad Devi Bhagavatham – 9th Skandham – Chapter 24 Lord Narayana describes the nature of Salagrama and the meritorious reward obtained by the worship of the same to Sage Narada.


 

Salagrama symbolizes Lord Hari himself, where there is worship of Salagrama takes place the presence and blessings of Sri Mahalakshmi and all the sacred Theerthas continued to be existent. Also the Worship of Salagrama destroys all the sins include the sin of Brahmahathya (killing of a Brahmin).


 

The sacred stone Salagrama with one opening, four twisted ridge on its surface, with the fresh bluish color which represents clouds, added with the mark of garland are called Sri Lakshmi Narayana Murtis.  The sacred stones’ having the above said signs with missing garland mark represents Sri Lakshmi Jananrdhana.  The sacred stones’ having two openings, four convolutions, with a mark of hoof represents Sri Raghunatha Chakras.   Vamana Chakras are small in size, contained two chakras with the color of fresh bluish color of clouds.  Sridhara Chakras are small in size, having same appearance as Vamana Chakras, but the mark of garland is visible. Worship of the above mentioned Salagrama brings happiness and prosperity in the home.  The sacred stones that are big and spherical shaped with no garland mark instead two circular chakras on it known as Sri Damodara.  The stones of average sized with two chakras and a mark of struck by an arrow or mark of bow and arrows are know Rana Ramas.  The fair sized ones with seven chakras, with a mark of an umbrella and ornaments are called Rajarajeshwaras bestows prosperity to worshipper.  The sacred stones that are big in size, having 14 chakras with fresh bluish color of clouds are known as Anantas.  Worship of these sacred stones brings Dharma, Artha, Kama and Moksha (Righteousness, Wealth, Desires and Salvation) to the worshipper.  Stones that are average sized looked like a ring, with two chakras, bluish in color with the hoof marks on it known as Madhusudhanas.  The sacred stones with the above specification with one chakra called Sudharshana and stones with the above mentioned specification but the chakras are hidden represents Gadhadharas.  Stones that have horse faced with two chakras known as Hayagrivas. 



 
The sacred stones have wide mouth with two chakras are known as Narasimhas and they are highly powerful one.  The stones that have two chakras with extended mouth and oval shaped garland mark are called Sri Lakshmi Narasimhas always worshipped at homes.  The sacred stones with two chakras on their surface are known as Vasudeva, they yield all the happiness and prosperity.  Stones that have chakras with bluish color and many holes on its surface called Pradhyumna, they provide happiness to the worshipper.  The stones that have two chakras stuck together on the voluminous back are Sankharshanas they too provide happiness to the worshipper.   The sacred stones that are yellow in color, round in shape are known as Anirudha are highly auspicious. Worship of Salagrama with the shape of an umbrella brings abundance of wealth; worship of circular shaped stones provides prosperity.

Worship of Salagrama acquires the merit of bathing in sacred theerthas and brings abundance of meritorious rewards of performing sacrifices and chanting the sacred Vedic hymns of Lord.  Performing sacred bath to Salagrama brings the pieities of circumambulating the Universe; hence all deities are pleased at the worshipper and provide ultimate salvation.  The never-ending meritorious rewards includes the worshipper would be relieved from the sins like Brahma Hatya and his ancestors would attain salvation by his righteous deeds.  Whoever consumes the sacred water of Salagrama at the time of death bed would be freed from all the sins and attain Vishnu Loka.



 
Worship of Cart shaped stones invites never ending miseries and worship of spear shaped stones invites death, stones have distorted surface invites poverty, yellow colored stones bring evils and burden.  Worship of stones with broken chakra brings illness.  Whoever tells lies or gives false promise in the presence of Salagrama would propelled to Hell named Kumbhîpâka and Asipatra respectively.  Whoever worships Salagrama without offering Tulsi would undergo the pain of separation in their life.  Whoever worship conch without offering Tulsi would remain single and ill in all their life.  Whoever worships Tulsi, Conch and Salagrama becomes judicious and dear to Lord Narayana. 



 
Lord Sriman Narayana continued, Tulsi repudiated her mortal body and assumed her divine form as Sri Mahalakshmi and resided with Lord Sri Hari. 


 
Jai Sriman Narayana !!


The Worship of Sri Tulsi & Meritorious rewards !! Srimad Devi Bhagavatham !!

Jai Sriman Narayana !!

 


 
Srimad Devi Bhagavatham – 9th Skandham – Chapter 24 describes the meritorious reward obtained by the worship of  sacred plant ‘Tulsi’.


 

Whoever plant or nurture the Basil plant with utmost faith and devotion would be awarded with the intrinsic worth of fire sacrifices (Yagna and Yagas).  When a worshipper offers a leaf of Tulsi to Lord, he/she avails the pleasure as equivalent as Lord Hari gets when the sacred bath for the Lord is performed.  Whoever offers Tulsi leaves for worship of Lord especially in the month of Karthik is rewarded with the merit as equivalent as giving away a cow as alm.  Whoever consumes the water of holy basil leaves at the time of death is relieved from their sins and attains Abode of Vishnu.  Whoever consumes the water contained Tulsi leaves on daily basis, awarded with the merit of one lakh horse sacrifices.    Whoever nurture Tulsi with devotion and quits his/her life in a Theertha attains Vishnu Loka.  Whoever wears the garland made of Tulsi beads will attain the fruit of horse sacrifices.  Whoever does not keep word or give false promise holding a Tulsi leaf would end up in the Hell known as Kâlasûtra until the end of the Universe.  Whoever stands as false witness in the presence of Tulsi plant goes to the Hell known as Kumbhîpâka and remains there until the life span of fourteen Indras.  Whoever gathers Tulsi leaves during full moon night, twelfth of lunar day, mid-day, time after sunset or before dawn, without observing any purity treated as unpromising acts.  Leaves of Basil plant is treated as highly auspicious for Sradhha Ceremony, worship of Lord and consecration of idol of Lord.  Tulsi leaves once used for worship or fallen on the ground can be reused after washing them thoroughly. 


 

Lord Narayana continued, Tulsi remained on Earth with her divine grace, in Goloka she enjoys the pastimes with Lord Krishna and worshipped by all.  The deities’ desired for her presence while the worships take place.  Her presence on the river banks of Gandaki bestows religious merits to all the worshippers.  She dwells in Vaikundha with Lord Sriman Narayana.  Due to the curse of unblemished Tulsi Lord himself turned into sacred stone - S’âlagrâma in the river Gandaki.  

 

Jai Sriman Narayana !!

The Glories of Sri Tulsi - Srimad Devi Bhagavatham !!

Jai Sriman Narayana !!


S’rî Mad Devî Bhâgavatam – Ninth Skandham – Chapter 24 describes the glories of Tulsi.


Lord Sriman Narayana describes the glories of Tulsi to Sage Narada.  Lord Hari assumed the form of S’ankhachûda and arrived at the doors of Tulsi with the sounds of celestial drums and the triumphant voices of escorts.  Tulsi appeared at the door and offered alms to Vedic Brahmins and poor people.  At this moment, Lord Narayana who was already disguised in the form of her husband - S’ankhachûda landed from His chariot and approached Tulsi into her house.  Lord Narayana gazed longingly at her amazing exquisiteness.  Tulsi Devi was beautifully adorned in precious jewels and her exquisite features and enthralling gorgeousness captivated all the attentions of Lord.  Tulsi Devi welcomed her husband, gladly washed his feet with the tears of joy and happiness paid obeisance to him.  She approached her husband with  lots of affection and requested him to take seat on the jeweled throne and offered him scented betel leaves.  She was beaming with happiness to see her husband safe and sound after a victorious return from the battlefield.  She affectionately enquired about the heroic valur in the fierce battle with Mahâdeva.


Lord Sriman Narayana who was in the appearance of S’ankhachûda spoke in a nectar like voice that the war extended up to one Samvatsara, all the daityas were killed.  Lord Brahma prayed to instill peace and the regained powers were returned to the deities.  After explaining the details of battle, Lord Narayana moved to His private chamber with Tulsi.  Lord Narayana and Tulsi absorbed in their pastimes.  At one moment, Tulsi’s chastity made her question herself about the differences in the passion derived out of their pursuit of journey to Heaven.


Tulsi with lots of vivid emotions questioned Lord Narayana who was camouflaged as her husband and cursed him.  Lord Sriman Narayana took his original form and stood before her.  Lord Sriman Narayana – The Supreme Lord who was ocean blue color in complexion, adorned precious jewels all over his body, clad in dazzling yellow robes, His beautiful lotus eyes were lustrous and he was smiling graciously to Tulsi.  Seeing the most enthralling magnificence of Lord Sriman Narayana, pain stricken, tears overflowing through the cheeks though with a sense of affection Tulsi regained her consciousness.  She questioned Lord Narayana for the misdemeanor of breaking her chastity, she blamed him a stone hearted.  She cursed Lord Narayana to turn out a ‘stone’.


Seeing Tulsi in a state of grief and sorrow, lamenting over the sins she had committed, the most compassionate Lord Narayana narrated the truth that Tulsi was performed severe austerities to attain Lord Narayana in her pastlife and S’ankhachûda was also underwent austerities to obtain Tulsi as his wife.  Lord Narayana felt it was relevant time to offer his devotee with the fruits of austerities she had undergone.  The Supreme Lord instructed Tulsi to leave the mortal body and remain transparent stream Gandaki, the long and beautiful hairs of would turn into shrubs known as basil plant – Tulsi and also blessed that the sacred plant and its leaves are highly auspicious to worship Lord.  Lord Narayana blessed Tulsi that the three worlds would speak the supremacy of her and make the most of her to worship Lord, the presence of her in the river banks of Virajâ, Vrindavan, Bhândîra forest, Champaka forest, Chandana -Sandal Forest in the groves of Mâdhavî, Ketakî, Kunda, Mallikâ,and Mâlatî, in these sacred places bestow the highest religious merits.   Her dwelling places on the banks of rivers make sacred and all the deities would yearn for her presence in their worship. 


Lord Narayana advised Tulsi to leave her mortal body and be a symbol of Sri Mahalakshmi.


Jai Sriman Narayana !!

Srimad Devi Bhagavatham !! 1008 names of Goddess Sri Gayatri !!

Jai Sriman Narayana !!
 
 
 

Jai Ambey Ma !!
 
 
 
 
 
 

Srimad Devi Bhagavatham – Twelefth Skandham – Chapter VI describes the thousand and Eight names of S’rî Gâyatrî Devi.


 
 
 
 
Lord Sriman Narayan describes the thousand and Eight Names of S’rî Gâyatrî Devi to Maharishi Narada.  Lord Sriman Narayana continues, these sacred names of Gâyatrî Devî were compsed and recited by Lord Brahma.  So the Rishi is Lord Brahmâ; the Chhandas are Anustup; Devatâ is Gâyatrî; Bîja is Halavarna and S’akti is Svaravarna. Worship of Gâyatrî Devî should begin with appropriate Mantras.   Kumârî Gâyatrî Devî who has Lotus-eyes, riding on a Swan, majestically seated on a Lotus Flower; Who has three-eyes of  red in colour; dazzling in  the brightness of precious gems  and jewels; Who has Kundikâ, Rosary, Lotus, Dice, Conch on each hands and always ready to grant boons to Her worshipper with the Abhaya Hastha.  The worship of Devî Gâyatrî Mantras should be always accompanied by corresponding gestures.


 
 
 
The Thousand and Eight names of S’rî Gâyatrî Devi are : Achintya Laksanâ; Avyaktâ ; Arthamâtrimahes’varî,Amritârnava madhyasthâ, Ajitâ, Aparâjitâ, Animâdigunâdhârâ, Arka mandalasamsthitâ, Ajarâ, Ajâ, Aparâ, Adharmâ, Aksasûtradharâ, Adharâ; Akârâdaksakârântâ, Arisadvargabhedinî, Anjanâdripratîkâs’â, Anjanâdrinivâsinî, Aditi, Ajapâ, Avidyâ, Aravindanibheksanâ, Antarvahihsthitâ, Avidyâdhvamsinî, Antarâtmikâ.  Ajâ, Ajamukhâvâsâ, Aravindanibhânanâ, (Vyanjanavarnâtmikâ) Ardhamâtrâ, Arthadânajñâ, Arimandalamarddinî, Asuraghnî, Amâvâsyâ, Alaksîghnî, Antyajârchitâ.  Âdi Laksmî, Âdi S’akti, Âkriti, Âyatânanâ, Âdityapadavichârâ, Âdityaparisevitâ, Âchâryâ, Âvartanâ; Âchârâ,  Âdi Mûrti nivâsinî, Âgneyî, Âmarî, Âdyâ, Ârâdhyâ, Âsanasthitâ, Âdhâra nilayâ , Âdhârâ,  Âkâs’ânta nivâsini, Âdyâksara samâyuktâ, Ântarâkâs’arûpinî, Âdityamandalagatâ, Ântaradhvântanâs’inî, Indirâ, Istadâ, Istâ, Indîvaraniveksanâ, Irâvatî, Indrapadâ, Indrânî, Indurûpinî, Iksukodandasamyuktâ, Isusandhânakârinî, Indranîlasamakârâ, Idâpingalarûpinî, Indrâksî, Îs’varî, Devî Îhâtrayavivarjitâ, Umâ, Usâ, Udunibhâ, Urvârukaphalânanâ,Uduprabhâ, Udumatî, Udupâ, Udumadhyagâ, Ûrdha, Ûrdhakes’î, Ûrdhadhogatibhedinî, Ûrdhavâhupriyâ, Ûrmimâlâvâggranthadâyini, Rita, Risi, Ritumatî , Risidevanamaskritâ, Rigvedâ, Rinahartrî, Risimandala chârinî, Riddhidâ, Rijumârgasthâ, Rijudharmâ, Rijupradâ, Rigvedanilayâ, Rijvî, Lupta dharma pravartinî, Lûtârivarasam bhûtâ, Lûtâdivisahârinî,
 
 
 
 

Ekâksarâ, Ekamâtrâ, Ekâ, Ekaikanisthitâ, Aindrî, Airâvatârûdhâ, Aihikâmusmikapradâ, Omkârâ, Osadhî, Otâ, Otaprotanivâsinî, Aurbbâ, Ausadhasampannâ, Aupâsanaphalapradâ, Andamadhyasthitâ, Ahkâramanurûpinî. Visargarûpinî, Kâtyâyanî, Kâlarâtri, Kâmâksî, Kâmasundarî, Kamalâ,. Kâminî, Kântâ, Kâmadâ, Kâlakanthinî, Karikumbha stana bharâ, Karavîra Suvâsinî, Kalyanî, Kundalavatî, Kuruksetranivâsinî, Kuruvinda, dalâkârâ, Kundalî, Kumudâlayâ, Kâlajhibhâ, Karâlâsyâ, Kâlikâ, Kâlarûpinî, Kâmanîyagunâ, Kânti, Kalâdhârâ, Kumudvatî, Kaus’ikî, Kamalâkârâ, Kâmachâraprabhanjinî, Kaumarî, Karunâpângî, Kakubanta, Karipriyâ, Kes’arî, Kes’avanutâ, Kadamba Kus’umapriyâ, Kâlindî, Kâlikâ, Kâñchî,Kalas’odbhavasamstutâ, Kâmamâtâ, Kratumatî, Kâmarûpâ, Kripâvatî, Kumârî, Kunda nilayâ, Kirâtî, Kîravâhana, Kaikeyî, Kokilâlâpâ, Ketakî, Kusumapriyâ, Kamandaludharâ, Kâlî, Karmanirmûlakârinî, Kalahansagati, Kaksâ, Kritâ, Krita,Kautukamangalâ, Kastûrîtilakâ, Kamrâ, Karîndra Gamanâ, Kuhû, Karpûralepanâ, Krisnâ,Kapilâ, Kuharâs’rayâ, Kûtasthâ, Kudharâ, Kamrâ, Kuksisthâkhilavistapâ, Khadga Khetadharâ, Kharbhâ, Khecharî, Khagavâhanâ, Khattânga dhârinî, Khyâta, Khagarâjoparisthitâ, Khalaghnî, Khanditajarâ, Khadâksyânapradâyinî, Khandendutilakâ, Gangâ, Ganes’a guhapûjita, Gâyatrî, Gomatî, Gîtâ, Gândhârî, Gânalolupâ,Gautamî, Gâminî, Gâdhâ, Gandharvâpsarasevitâ, Govinda charanâ krântâ, Gunatrayavibhâvitâ, Gandharvî, Gahvarî, Gotrâ, Girîs’â, Gahanâ, Gamî, Guhâvâsâ, Gunavatî, Gurupâpapranâs’inî, Gurbhî, Gunavatî, Guhyâ, Goptavyâ, Gunadâyinî, Girijâ, Guhyamâtangî, Garudadhvajavallabhâ, Garvâpahârinî, Godâ, Gokulasthâ, Gadâdharâ, Gokarnanilayâ saktâ, and Guhyamandala vartinî, Gharmadâ, Ghanadâ, Ghantâ, Ghora Dânavamarddinî, Ghrinî, Mantra mayî, Ghosâ, Ghanasampâtadâyinî, Ghantâra-vapriyâ, Ghrânâ, Ghrinisantustikârinî, Ghanârimandalâ, Ghûrnâ, Ghritâchî, Ghanaveginî, Gñânadhâtumayî,  Charchâ, Charchitâ, Châruhâsinî, Chatulâ, Chandikâ, Chitrâ, Chitramâlyayi bhûsitâ, Chaturbhujâ,  Châru dantâ, Châturî, Charitapradâ, Chûlikâ, Chitravastrântâ, Chandramah Karna Kundalâ, Chandrahâsâ, Chârudâtrî, Chakorî, Ghandrahâsinî, Chandrikâ,Chandradhâtrî, Chaurî, Chorâ, Chandikâ, Chanchadvâgvâdinî, Chandrachûdâ, Choravinâs’inî, Châruchandana liptângî, Chanchachchâmaravîjitâ, Chârumadhyâ, Chârugati, Chandilâ, Chandrarûpinî, Châruhoma priyâ, Chârvâ, Charitâ, Chakrabâhukâ, Chandramandalamadhyasthâ, Chandramandala Darpanâ,



 
 
 

Chakravâkastanî, Chestâ, Chitrâ, Châruvilâsinî, Chitsvarûpâ; Chandavatî, Chandramâ, Chandanapriyâ, Chodayitrî, Chiraprajñâ, Châtakâ, Châruhetukî, Chhatrayâtâ, Chhatradharâ, Chhâyâ, Chhandhahparichchhadâ, Chhâyâ Devî, Chhidranakhâ, Chhannendriyavisarpinî, Chhandonustuppratisthântâ, Chhidropadravabhedinî, Chhedâ, Chhatres’varî, Chhinnâ, Chhurikâ, and Chhelanpriyâ. Thou art Jananî, Janmrarahitâ, Jâtaveda, Jaganmayî, Jâhnavî, Jatilâ, Jatrî (Jetrî), Jarâmarana varjitâ, Jambudvîpa vatî, JvâIâ, Jayantî, Jalasâlinî, Jitendrîyâ, Jitakrodhâ, Jitâmitrâ, Jagatpriyâ, Jâtarûpamayî, Jihvâ, Jânakî, Jagatî, Jarâ (Jayâ) Janitrî, Jahnutanayâ, Jagattrayahitaisinî, Jvâlamulî, Japavatî, Jvaraghnî, Jitavistapâ, Jitâkrântamayî, Jvâlâ, Jâgratî, Jvaradevatâ, Jvalantî, Jaladâ, Jyesthâ, Jyâghosâ sphota dinmukhî, Jambhinî, Jrimbhanâ, Jrimbhâ, Jvalanmânikya Kundalâ. Jhinjhikâ, Jhananirghosâ, Jhanjhâ Mâruta veginî, Jhallakîvâdya kus’alâ, Nrûpâ, Nbhujâ, Tanka bhedinî, Tanka bânasamâyuktâ, Tankinî, Tanka bhedinî, Tankîganakritâghosâ, Tankanîya mahorasâ, Tankâra Kârinî, Tha thas’avdaninâdinî, Dâmarî, Dâkinî, Dimbhâ, Dundamâraikanirjitâ, Dâmarîtantramargasthâ, Dandadamarunâdinî, Dindîravasahâ, Dimbhalasat krîdâparâyanâ , Dhundhi vighnes’a jananî, Dhakkâ hastâ, Dhilivrajâ , Nityajñânâ, Nirupamâ, Nirgunâ Narmadâ, Trigunâ, Tripadâ, Tantrî, Tulasî, Tarunâ, Tara, Trivikramapadâkrântâ, Tûrîyapadagâminî, Tarunâ ditya samkas’â, Tâmasî, Tuhinâ, Turâ, Trikâlajñâna Sampannâ, Trivalî, Trilochanâ, Tri S’akti, Tripurâ, Tungâ, Turangavadanâ, Timingilagilâ, Tibrâ, Trisrotâ, Tâmasâdinî, Tantra mantravis’esajñâ, Tanumadhyâ, Trivipstapâ, Trisandhyâ, Tristanî, Tosâsamsthâ, Tâlapratâpinî, Tâtankinî, Tusârâbhâ, Tuhinâchala vâsinî, Tantujâlasamâyuktâ, Târahârâ valipriyâ, Tilahomapriyâ, Tîrthâ, Tamâla kusumâ kriti, Târakâ, Triyutâ, Tanvî, Tris’am kuparivâritâ, Talodarî, Tirobhâsâ, Tâtamka priyavâdinî, Trijatâ, Tittirî, Trisnâ, Tribidhâ,
 
 
 
 

Tarunâ kritî, Tapta kânchanasamkâs’â, Tapta kâñchana bhûsanâ, Traiyambakâ, Trivargâ, Trikâlajñânadâyinî, Tarpanâ, Triptidâ, Triptâ, Tâmasî, Tumvarustutâ, Târksyasthâ, Trigunâkârâ, Tribhangî, Tanuvallarî, Thâtkârî, Thâravâ, Thântâ, Dohinî, Dînavatsalâ, Dânavânta karî, Durgâ, Durgâsuranivahrinî, Devarîti, Divârâtri, Draupadî, Dunda bhisvanâ, Devayânî, Durâvâsâ, Dâridrya bhedinî, Divâ, Dâmodarapriyâ, Dîptâ, Digvâsâ, Digvimohinî, Danda kâranya nilayâ, Dandinî, Deva pûjitâ, Deva vandyâ, Divisâdâ, Dvesinî, Dânavâ kriti, Dînanâ thastutâ, Dîksâ, Daivas’â disvarupinî, Dhâtri, Dhanurdharâ, Dhenur Dhârinî, Dharmachârinî, Dhurandharâ, Dharâdharâ, Dhanadâ, Dhânya dohinî, Dharmas’îlâ, Dhanâdhyaksâ, Dhanurvedavis’âradâ, Dhriti, Dhanyâ, Dhritapadâ, Dharmarâjapriyâ, Dhruvâ, Dhûmavatî, Dhûmakes’î ,Dharmas’âstraprakas’inî, Nandâ, Nandapriyâ, Nidrâ, Nrinutâ, Nandanâtmikâ, Narmmadâ Nalinî, Nîlâ, Nîlakanthasamâs’rayâ, Rudrânî, Nârâyanapriyâ, Nityâ, Nirmmalâ, Nirgunâ, Nidhi, Nirâdhârâ, Nirupamâ, Nityas’uddhâ, Nirajñânâ, Nâdabindu Kalâtîtâ, Nâdavindu Kalâtmikâ, Nrisimhinî, Nagadharâ, Nripanâga vibhûsitâ, Naraka Kles’anâs’inî, Nârâyanapadodbhavâ, Niravadyâ, Nirâkârâ, Nâradapriyakârinî, Nânâjyotih, Nidhidâ, Nirmalâtmikâ, Navasûtradharâ, Nîti, Nirupadrava kârinî, Nandajâ, Navaratnâdhyâ, Naimîsâranya vâsinî, Navanîtapriya, Nârî, Nîla jîmûtanisvanâ, Nimesinî, Nadîrûpâ, Nîlagrîvâ, Nis’is’varî, Nâmâvalî, Nis’umbhaghnî, Nâgalokanivâsinî, Navajâmbû nadaprakhyâ, Nâgalokâ dhidevatâ, Nûpûrâ Krântacharanâ, Narachittapramodinî, Nimagnâ rakta nayanâ, Nirghâta-sama-nisvanâ, Nandanodyânilayâ, Nirvyahoparichârinî, Pârvatî, Paramodârâ, Parabrahmâtmikâ, Parâ, Pañchkos’avinirmuktâ,


 




Pañchapâtaka-nâs’inî, Para chitta vidhânajñâ, Pañchikâ, Pañcharûpinî. Pûrnimâ, Paramâ Prîti, Paratejah prakas’inî, Purânî, Paurusî, Punyâ, Pundarî kanibheksanâ, Pâtâla talanirmmagnâ, Prîtâ, Prîtivivardhinî, Pâvanî, Pâda sahitâ, Pes’alâ, Pavanâs’inî Prajâpati,Paris’rântâ, Parvatastana mandalâ, Padmapriyâ, Padmasamsthâ, Padmâksî,Padmasambhavâ, Padmapatrâ, Padmapadâ, Padminî, Priyabhâsinî, Pas’upâs’a vinirmuktâ, Purandhrî, Puravâsinî, Puskalâ, Purusâ, Parbhâ, Pârijâta Kusumapriyâ, Pativratâ, Pativratâ,Pavitrângî, Puspahâsa parâyanâ, Prajñâvatîsutâ, Pautrî, Putrapûjyâ, Payasvinî, Pattipâs’adharâ, Pankti, Pitrilokapradâyinî, Purânî, Punyas’ila, Prânatârti vinâs’inî, Pradyumnajananî; Pustâ, Pitâmahaparigrahâ, Pundarîkapurâvâsâ, Pundarîkasamânanâ, Prithujanghâ, Prithubhujâ, Prithupâdâ, Prithûdarî, Pravâlas’obhâ, Pingâksî, Pîtavâsâh, Prachâpalâ, Prasavâ, Pustidâ, Punyâ, Pratisthâ, Prânavâ, Pati, Pañchavarnâ, Panchavânî,Pañchikâ, Panjarasthitâ, P aramâyâ, Parajyotih, Paraprîti, Parâgati, Parâkâsthâ, Pares’anî,Pâvanî, Pâvaka Dyutî, Punyabhadrâ, Parichchhedyâ. Puspahâsâ, Prithûdarâ, Pîtângî, Pîtavasanâ Pîtas’ayâ, Pis’âchinî, Pîtakriyâ, Pis’âchaghnî, Pâtalâksî, Patukriyâ,Pañchabhaksapriyâchârâ, Putanâ prânaghâtinî, Punyâgavanamadhyasthâ, Punyatîrthanisevitâ, Panchângî, Parâs’akti, Paramâdhâda kârinî, Puspakândasthitâ, Pûsâ, Positâkhilavistapâ, Pânapriyâ, Pañchas’ikhâ, Pannagoparis’âyinî, Pañchamâtrâtmikâ, Prithvî, Pathikâ, Prithudohinî, Purânanyâyamîmansâ, Pâtalî, Puspagandhinî, Punyaprajâ, Pâradâtrî, Paramârgaikagocharâ, Pravâlas’obhâ, Pûrnâs’â, Prânavâ, Palhabodarî, Phalinî, Phaladâ, Phalgu, Phutkârî, Phalakâkritî, Phanindra bhogas’ayanâ, Phanimandalamanditâ, Bâlabâlâ, Bahumatâ, BâIâtapanibhâms’ukâ, Balabbadrapriyâ, Vandyâ, Badavâ, Buddhisamstutâ, Bandîdevî, Bilavatî, Badis’aghinî, Baliprîyâ, Bândhavî, Bodhitâ, Buddhirbandhûkakusumapriyâ, Bâla bhânuprabhâkârâ, Brâhmî, Brâhmana devatâ, Brihaspatistutâ. Brindâ, Brindavana vihârinî, Bâlâkinî, Bilâhâra, Bilavasâ Bahûdakâ, Bahunetrâ, Bahupadâ, Bahukarnâvatamsikâ, Bahubâhuyutâ, Bijarûpinî, Bahurûpinî, Bindunâdakalâtitâ, Bindunâdasvarûpinî, Baddhagodhângulitrânâ, Badaryâs’ramavâsinî, Brindârakâ, Brihatskandhâ, Brihatî, Bânapâtinî, Brindâdhyaksâ, Bahunutâ, Vanitâ, Bahuvikramâ, Baddhapadmâsanâsîna, Bilvapatratalasthitâ, Bodhidrumanijâvâsâ, Badisthâ, Bindu darpanâ, Bâlâ, Vânâsanavatî, Badavânalaveginî, Brahmânda bahirantasthâ, Brahmakankanasûtrinî, Bhavânî, Bhîsanavatî, Bhâvinî, Bhayahârinî, Bhadrakâlî, Bhujangâksî, Bhâratî, Bhâratâs’ayâ, Bhairavî, Bhîsanâkârâ, Bhûtidâ, Bhutimâlinî, Bhâminî, Bhoganiratâ, Bhadradâ, Bhûrivikramâ, Bhûtavâsâ, Bhrigulatâ, Bhârgavî, Bhûsurârchitâ,Bhâgîrathî, Bhogavatî, Bhavanasthâ, Bhisagvarâ,  Bhâminâ, Bhoginî, Bhâsâ, Bhavânî,Bhûridaksinâ, Bhargâtmikâ, Bhâmavatî, Bhavabandhavimochinî, Bhajanîyâ, Bhûtadhâtriranjitâ,Bhuvanes’varî, Bhujangavalayâ, Bhîmâ, Bherundâ, Bhâgadheyinî; Thou art Mâtâ,Mâyâ, Madhumatî, Madhujihavâ, Manupriyâ, Mahâdevî, Mahâbhâgîâ, Mâliri, Mînalochanâ,Mâyâtîtâ, Madhumatî, Madhumânsâ, Madhudravâ, Mânavî, Madhusambhûtâ,Mithilâpuravâsinî, Madhukaitabhasamhartrî, Medinî, Meghamâlinî, Mandodarâ, Mahâ Mâyâ,Maithilî, Masrinapriyâ, Mahâ Laksmî, Mahâ Kâlî, Mahâ Kanyâ, Mahes’varî, Mâhendrî,Merutanayâ Mandârakusumârchitâ, Manjumanjîracharanâ, Moksadâ, Manjubhasinî,Madhuradrâvinî, Mudrâ, Malayâ, Malayânvitâ, Medhâ, Marakatas’yâmâ, Mâgadhî,Menakâtmajâ, Mahâmârî, Mahâvîrâ, Mahâs’yâmâ, Manustutâ, Mâtrikâ, Mihirâbhâsâ,Mukundapada Vikramâ, Mûlâdhârasthitâ, Mugdhâ, Manipûranivâsinâ, Mrigâksî,Mahisârûdhâ, Mahisâsuramardinî, Yogâsanâ, Yogagamyâ, Yogâ,Yauvanakâs’rayâ, Yauvanî, Yuddhamadhyasthâ, Yamunâ, Yugâdharinî, Yaksinî, Yogayuktâ,Yaksarâjaprasûtinî, Yâtrâ, Yâna bidhanajñâ, Yaduvans’asamudbhavâ, Yakârâdi-Ha Kârântâ, Yâjusî, Yajñâ rûpinî, Yâminî, Yoganiratâ. Yâtudhâna, bhayamkarî,Rukminî, Ramanî, Râmâ, Revatî, Renukâ, Ratî, Raudrî, Raudrapriyâkârâ Râma mâtâ,Ratipriyâ, Rohinî, Râjyadâ, Revâ, Rasâ, Râjîvalochanâ, Râkes’î, Rûpasampannâ,Ratnasimhâs’anasthitâ, Raktamâlyâmbaradharâ, Raktagandhânu lepanâ, Râja hamsasamârûdhâ, Rambhâ,
 
 
 

Raktavalipriyâ, Ramanîyayugâdhârâ, Râjitâkhilabhûtalâ, Rurucharmapari-dhânâ, Rathinî, Ratnamâlikâ, Roges’î, Rogas’amanî, Râvinî, Romaharsinî,Râmachandra padâ Krântâ, Ravanachchhedakârinî, Ratnavastra parichchhinvâ, Rathasthâ, Rukma bhûsanâ, Lajjâdhidevatâ, Lolâ, Lalitâ, Lingadhârinî, Laksmî, Lolâ, Luptavisâ, Lokinî,Lokavis’rutâ, Lajjâ, Lambodarî, Lalanâ, Lokadhârinî Varadâ, Vanditâ, Vidyâ, Vaisnavî, Vimalâkriti, Vârâhî, Virajâ, Varsâ, Varalaksmî, Vilâsinî, Vinatâ, Vyomamadhyasthâ, Vârijâsanasamsthitâ, Vârunî, Venusambhutâ, Vîtihotrâ, Virûpinî, Vâyumandalamadhyasthâ, Visnurûpâ, Vidhikriyâ, Visnupatnî, Visnumatî, Vis’âlâksi, Vasundharâ, Vâmadevapriyâ, Velâ,Vajrinî, Vasudohinî, Vedâksaraparîtâmgî, Vâjapeya-phalapradâ, Vâsavî, Vâmajananî, Vaikunthanilayâ, Varâ, Vyâsapriyâ Varmadharâ, Vâlmîkiparisevitâ, S’akambharî, S’ivâ, S’antâ, S’aradâ, S’aranâgati, S’âtodarî, S’ubhâchârâ, S’umbhâsuramardinî, S’obhâbati, S’ivâkârâ, S’amkarârdhas’arîrini, S’honâ, S’ubhâs’ayâ, S’ubhrâ, S’irahsandhânakârinî, S’arâvatî, S’arânandâ, S’arajjyotanâ, S’ubbânanâ, S’arabhâ, S’ûlinî, S’uddhâ, S’abarî, S’ukavâhanâ, S’rîmatî, S’rîdharânandâ, S’ravanânandadâyinî, S’arvânî, S’arbharîvandyâ, Sadbhâsâ, Sadritupriyâ, Sadâdhârasthitâdevî, Sanmukhapriyakârinî, Sadamgarûpasumati, Surâsuranamaskritâ, Sarasvatî, Sadâdhârâ, Sarvamangalakârinî, Sâmagânapriyâ, Sûksmâ, Sâvitrî, Sâmasambhavâ, Sarvavâsâ, Sadânandâ, Sustanî, Sâgarâmbarâ, Sarvais’yaryapriyâ, Siddhi, Sâdhubandhuparâkramâ, Saptarsimandalagatâ, Somamandalavâsinî, Sarvajñâ, Sândrakarunâ, Samânâdhikavarjitâ, Sarvottungâ, Sangahînâ, Sadgunâ, Sakalestadâ, Saraghâ, Sûryatanayâ, Sukes’î, Somasamhati, Hiranyavarnâ, Harinî, Hrîmkârî, Hamsavâhinî, Ksaumavastraparîtângî, Ksîrâbdhitanayâ, Ksamâ, Gâyatrî, Sâvitrî, Pârvatî, Sarasvatî, Vedagarbhâ, Varârohâ, S’rî Gâyatrî, Parâmvikâ.


 
Jai Ambey Ma !!


 

Jai Sriman Narayana !!

Srimad Devi Bhagavatham !! The glories of Goddess Sri Gayatri !!

Jai Sriman Narayana !!
 
 
 

Jai Ambey Ma !!
 


 
Srimad Devi Bhagavatham – 12th Skandham – Chapter III describes the Kavacham of S’rî Gâyatrî Devî.

 
 

Lord Sriman Narayana narrates to Maharishi Narada about the glories of Kavacham and the devoutness acquired through the worship of S’rî Gâyatrî Devî.  The piousness acquired by reciting Gâyatrî-Kavacha destroys the sins of worshipper, fulfil all the desires and provides ‘Salvation’.
 
 

Lord Sriman Narayana explains the Rishis and Chhadhas of Gâyatrî-Kavacham.  The Rishis are: Lord Brahma, Lord Vishnu and Lord Maheshwara.  The Chhadhas are: Rig, Yajur, Sama, and Atharva Vedas. The Devatha is Paramâ Kalâ Gâyatrî of the nature of Brahmâ.  In Gâyatrî Maha Mantra “Tat” is the Beejakshara, “Bharga” is S’akti and “Dhîyah” is the Kîlakam, application of the above in accurate manner would lead to Liberation.
 
 


Lord Sriman Narayana continued to explain the Dhyânam of Gâyatrî Maha Mantra which is capable to provide boons to fulfil the desires of worshipper.  Goddess Gâyatrî Devî has five faces with the color of White, Pearl, Vidruma, Golden and Nîlakântamani respectively.  She has three eyes on each faces; her head is beautifully decorated with the dazzling crown of precious gems along with the beaming presence of Moon.  She has ten hands, each of them holding Lotus, dice, Conch, Noose, skull etc.. and with Abhaya Hastha. 

 

The meaning of S’rî Gâyatrî Kavacha recitals are as follows:
 
 
 
Let Gâyatrî Devî protect my front; Let Sâvitrî Devî protect my right; Let Sandhyâ Devî protect my back and Devî Sarasvatî protect my left. Let my Mother Pârvatî Devî protect my quarters.  Let Jalas'âyinî protect the southeast; Yâtudhâna Bhayankarî protect my South-west; Pavamânavilâsinî protect my north-west; Rudrarûpinî Rudrânî protect my north-east. Let Brahmânî protect my top and Vaisnavî protect my nether regions.  The word “Tat” signifies - Let  Devi Gâyatrî protect my legs; “Savituh” signifies - Let  Devi Gâyatrî protect my Knees; “Varenyam,” signifies - Let  Devi Gâyatrî protect my Loins; “Bhargah,” signifies - Let the Devi Gâyatrî protect my Navel,  “Devasya” signifies - Let  Devi Gâyatrî protect my Heart; “Dhîmahî” signifies - Let Devi Gâyatrî protect my Neck; “Dhîyah,” signifies - Let  Devi Gâyatrî protect my Eyes; “Yah,” signifies - Let  Devi Gâyatrî protect my Forehead; “Nah” signifies - Let Devi Gâyatrî  protect my Head; and “Prachodayât” signifies - Let  Devi Gâyatrî protect the tuft on the crown of my head.   The “Tat” of the twenty four syllabled Gâyatrî Maha Mantra protect my Head, “Sa,” protect my Forehead; “Vi” protect my Eyes; “Tu” my Cheeks; “Va,” protect my Nostrils; “Re,” protect my Mouth;“ni” protect my Upper Lip; “Yah” protect my Lower Lip; “Bha” protect my Face; “rgo,” protect my Cheeks; “De,” protect my Throat; “Va” protect my Shoulders; “Sya” protect my Right Hand; “Dhi” protect my Navel; “ma,” protect my Heart, “Hi,” protect my Stomach; “Dhî,” protect my Navel; “Yo” protect my Loins; “Yo”, protect my Anus; “nah,” protect my Thighs, “Pra,” protect  my Knees; “Cho” protect my Lower parts of Leg, “Da” protect my Heels; “Yâ” protect my Legs; and let “At” protect me from All sides.

 


Lord Sriman Narayana continued, the divine Kavacha of the Devî Gâyatrî can eradicate all the obstructions and evils; it is capable to grant 64 forms of Knowledge (art forms) to the worshipper and liberation.  Moreover, whoever reads or listens to the glories of Devî Gâyatrî Kavacha attains the pieities of one thousand ‘Go Dhanam’ (attains the merit of 1000 cows given as alms).
 
 

Thus, here ends the description on Kavacha of S’rîGâyatrî Devî in the Mahâpurânam S’rîmad Devî Bhâgavatam - Third Chapter in Twelfth Skandha composed by Maharsi Veda Vyâsa.
 
 

Jai Ambey Ma !!
 
 
 
Jai Sriman Narayana !!