Introduction
The anecdotes of the divine play of Parāśakti (The Ultimate Power i.e. the Divine Mother) are described in the various texts of mythology in several ways. Devī Bhāgavatapurāṇa, Durgā Saptaśatī in Mārkaṇḍeya Purāṇa by the sage Vyāsa and Tripurā Rahasya narrated by the Lord Dattātreya are of this category. Not only that. Many Tantric texts pertain to this pious theme.
The rituals of worship and spiritual practices to attain the grace of Parāśakti are multifarious. Among them some methods of Samayācāra and Vāmācāra are still in vogue in India. There are some mutual contradictions among these rituals.
Lalitā Sahasranāma Stotra, the hymn of 1000 names of Lalitā is the best one venerated by the followers of all the traditions. There is not a single ritual, which has any difference of opinion on this hymn, which is found in the Brahmāṇḍapurāṇa. The spiritual masters of the past have written several commentaries on the Lalitā Sahasranāma Stotra. They have firmly established that the hymn contains the essence of the Mantraśāstra (the science of holy chants) of the entire world. They have thoroughly analysed and described each name of the hymn from various
aspects.
The first set of 100 names of the hymn describes in detail the story of Lalitā. Take for example, the fourth name “Cidagnikuṇḍasambhūtā” which means the Divine Mother manifested from the firepit of the Supreme Knowledge. Where can we find such a firepit?
Consider another name “Kāmeśa-baddha-māṅgalya-sūtra-śobhita-kandharā” i.e. One with the maṅgaḷasūtra tied around her neck by Kāmeśvara. (Maṅgaḷasūtra is the holy thread with a golden pendent tied around the neck of a bride by the bridegroom at the marriage ceremony). Who is Kāmeśvara?
We find another name “Kāmeśvarāstra-nirdagdha-sabhaṇḍāsura-śūnyakā”. This means that the Divine Mother has burnt to ashes both the demon Bhaṇḍā and his capital city of Śūnyakā using the weapon of Kāmeśvara. Who is the demon Bhaṇḍā?
First of all we said Lalitā Sahasranāma. Who is Lalitā?
All these questions are answered in detail in the Lalitopākhyāna in the Brahmāṇḍapurāṇa. The narration is written in the form of conversation between Hayagrīva and the sage Agastya. Hayagrīva in this context is a seer. There is a celestial of the same name. Who are they? We get the reply for this also in the text.
There is a detailed description in the text establishing the harmonious synthesis of the aspects of the three deities Śiva, Viṣṇu and the Divine Mother.
In the past several devotees used to daily recite Lalitopākhyāna, the detailed story of Lalitā. This pious story contains the inner meanings of the several technical terms of the spiritual science and the finer aspects of the Mantraśāstra. Let us enjoy the feast of nectar by listening to this pious story with deep devotion.
Penance of Agastya
Long ago, the mountain Vindhyā (Central India) started growing upward in gigantic proportion due to egoism. The sage Agastya decided to subdue the pride of Vindhyā. For this purpose, he came from Varanasi (Uttara Pradesh, India) and settled in South India. By the divine presence of the sage Agastya, the entire South India gradually became prosperous and pious.
Eventually the Kali yuga started (as per the tradition of India, Kali Yuga is the fourth Age, the others being Kṛta, Tretā and Dvāpara). Inspite of the severe inspection of the sage Agastya, the evil traits of the Kali Yuga started sprouting slowly. Noting this trend, the sage felt sad and proceeded on a pilgrimage.
The strange and unrighteous ways of the people made him quite unhappy. There was rampant selfishness and sensuousness prevalent everywhere. “How can these people attain liberation?” – This was his nagging grief.
After reaching Kāñcī (Tamil Nadu, South India) he was unable to bear the burden of the grief, and performed severe penance meditating on Varadarāja (The Best of the boon givers – one of the names of Viṣṇu).
God’s ways are mysterious! His power of illusion is incomprehensible! Viṣṇu appeared to the sage in the form of Hayagrīva. Agastya asked Hayagrīva “Oh Lord! What is the path of salvation to these ignorant people”?
Hayagrīva replied “There are two paths for this. They are:
a) After renouncing everything, one can attain the knowledge of the, attribute-less aspect of God. This is a very difficult way.
b) The second method is to worship the Divine Mother who is the form of Viṣṇu with attributes. Even a sinner can do the worship. There is another advantage in this type. The devotee can simultaneously get enjoyment and salvation by following this path”.
Further, Viṣṇu ordered the sage Agastya “You have to propagate this divine secret to the entire world”.
The sage asked, “Lord Viṣṇu! Kindly narrate the story of Parāśakti (The Ultimate Power, the Divine Mother) who is your aspect with attributes ”. At this stage, Viṣṇu said Hayagrīva (born with the Lord’s aspects) would tell the detailed story to Agastya.
The Divine Mother emanated from meditation of Brahmā (the Creator). Her name then was Prakṛti (the nature).
Mohinī Avatāra
For the second time, the Divine Mother manifested as Mohinī at the time of the churning the ocean by the celestials and the demons (to obtain Amṛta-nectar). Let us see how it happened.
Once upon a time, Indra (the Lord of the Heaven was overpowered by the pride of his prosperity. His reverence to even Śiva gradually diminished. Observing this, Śiva asked the sage Durvāsa to meet Indra in the Heaven. The sage started taking the path of Gandharvas (the celestial singers), which was very beautiful. The sage appeared uglier than a beggar. Anyway he proceeded ahead pompously.
On the way the sage saw a celestial lady holding a fragrant garland of divine flowers. The ugly looking sage asked the beautiful lady, “Where did you get this garland”? She observed him keenly and realised that he was a sage. She prostrated to him and replied humbly “Sir! I am just now returning after doing the worship of the Divine Mother, who manifested and gave me this garland as prasādaṃ”
Jumping joyously, the sage asked her to give the garland to him. She happily handed it over to the sage and, prostrated to him. The sage blessed her “May your devotion to the Divine mother be firm”. Taking leave of the sage, she went away.
By this incident, the sage realised that it was not difficult to others to recognise him, even if he was in any ugly appearance. He was satisfied with this thought and proceeded further.
After a while, he saw Indra riding the elephant Airāvata. The sage approached Indra, who did not appear to recognise and prostrate to the sage. However, the sage did not get angry and said, “Indra! This is the garland given by the Divine Mother Herself. Take it. Saying so, the sage presented the garland to Indra.
Indra didn’t refuse. He received the garland with disgust and threw the same on the head of the elephant, which proceeded ahead. A little latter, the elephant threw down the garland with its trunk and trampled over it.
Looking at this, the sage Durvāsa became very furious and cursed Indra, “Oh! Egoistic fellow! You have not recognised me. Not only that. You have not even respected the prasādaṃ of the Divine mother. Due to this, may your prosperity vanish!”
With these words, Indra’s pride was humbled. He got down the elephant and prostrated to the feet of the angry sage Durvāsa. However, the sage went away silently.
Then Indra’s troubles started one by one. He saw bad omens in the heaven. Afraid of them, Indra asked the sage Bṛhaspati (the Guru of the celestials) to reveal the cause of the bad omens. The sage replied, “The effect of your sins follows you as a shadow. Saying so, the sage narrated a fine story.
Source: 1st Day (10-10-99) of Sri Devi Navaratri Festivals ’99, Avadhoota Datta Peetham – Mysore