Hindu Gods

Hindu Gods & Goddesses In India - Hinduism
Hindu Gods & Goddesses (Deva - Devi) In India - Hinduism
- Elephant Headed God - Sri Ganesha - Ganesh - God Of Auspiciousness
- Ganeshani - Female Shakti Form Of Lord Ganesha
- Bhramari Devi - Goddess Of Black Bees
- Gayatri Devi - Sri Gayathri Mantra - Mother Of The Vedas

- Goddess Kali - Mother Kalika - MahaKali - Supreme Goddess
- Lakshmi Devi - Sri Laksmi Ma - Goddess Of Wealth & Prosperity
- Saraswati Devi - Sarasvati Ma - Goddess Of Learning
- Sai Baba Trinity: Shirdi - Sathya - Prema Sai Baba Avatars
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Gayatri Devi - Gayathri Mantra

Gayatri Mantra - Chant & Invocation Of Gayathri
OM BHUR BHUVAH SWAH

TAT SAVITUR VARENYAM
BHARGO DEVASYA DHEEMAHI
DHIYO YO NAH PRACHODAYAT
Meaning Of The Gayatri Mantra
Om: The primeval sound

Bhur: The physical world
Bhuvah: The mental world
Swah: The celestial, spiritual world
Tat: That; God; Transcendental Paramatma
Savitur: The Sun, Creator, Preserver
Varenyam: Most adorable, Enchanting
Bhargo: Luster, Effulgence
Devasya: Resplendent, Supreme Lord
Dheemahi: We meditate upon
Dhiyo: The intellect, Understanding
Yo: May this light
Nah: Our
Prachodayat: Enlighten, Guide, Inspire
Sathya Sai Baba: About Gayatri
“Gayatri is known as Panchamukhi, meaning she has five faces. What are they? Aum is the first face; ‘Bhur
Bhuvah Suvaha’ is the second; ‘Tat Savitur Varenyam’ is the third; ‘Bhargo Devasya Dheemahi’ is the fourth;
‘Dhiyo Yo Nah Prachodayat’ is the fifth. The Gayatri has three parts: 1. Praise, 2. Meditation, and 3. Prayer. First,
the Divine is praised, then it is meditated upon in reverence and lastly, an appeal is made to the Divine to dispel the
darkness of ignorance and to awaken and strengthen the intellect. ‘Dheemahi’ is related to the meditative aspect.
‘Dhiyo Yo Nah Prachodayat’ relates to the aspect of prayer. Chanting of the Gayatri Mantra purifies the mind and
confers devotion, detachment and wisdom. Young men must necessarily chant the Gayatri Mantra. Today we find
people getting initiated into the Gayatri Mantra in the advanced stages of their youth. Intellect will blossom and
shine forth in all its splendor only after initiation into the Gayatri Mantra. That is why it is essential that
Upanayanam be done at the age of eight. One who is initiated into the Gayatri Mantra at an early age will become
highly intelligent. Chanting of the Gayatri Mantra will sanctify man’s life.”
Sathya Sai Baba: Three Potencies In Man
“The first line in the Gayathri Manthra is Om Bhurbhuvassuvah. This manthra is assumed to refer to three worlds:
the earth, the middle world and heaven (or Swarga, the land of the gods). Bhu refers to the body. It is made up of
the five elements (Pancha Bhutas). These five elements constitute nature (Prakriti). There is an intimate relationship
between the body and nature. The same five elements that are in nature are also in the body. Bhuvah is the life force
that animates the body (Praana Sakthi). Even if the life force exists, without Jnana (Awareness) the body will be of
no use. It is on this account that the Vedas declared: Prajnaanam Brahma (Constant Integrated Awareness is
Brahmam). It is by the presence of Prajnaana that the life force is able to animate the body. The body represents
inert matter. The life force operates in the body as a vibration. This vibration derives its power from Prajnaana,
which finds expression in radiation.
Therefore, the body, the life force and the Prajnaana are all within man. The entire cosmos is present in miniature
within man. lt is because of these three constituents that we are able to see the cosmos and experience many other
things. Every potency is within us. The external is a reflection of the inner being.
It follows from this that true humanness (maanavathvam) is divinity itself (Daivathvam). Hence, the Vedas declared
that the divine appears in human form. Every human being is inherently divine, but owing to his attachment to the
body he considers himself a mere man.
How did this human body get animated by the life force? Whence has this life force come? It is from the Atma
Sakthi (the power of the Self). Making use of this power of the Self, the life force carries out all activities.”
Sathya Sai Baba: Triple Aspects Of Gayatri
“Who is Gaayathri? Gaayathri is not a Goddess. Gaayathri is the mother of the Vedas (Gaayathri Chandasaam
maathaa). Gaayantham thraayathe ithi Gaayathri. Gaayathri is that which redeems the chanter of the manthra.
Gaayathri is present wherever the manthra is chanted.
Gaayathri, however, has three names: Gaayathri, Saavitri, Saraswathi. These three are present in everyone.
Gaayathri represents the senses. It is the master of the senses. Savitri is the master of the life force (Praana). Many
Bharatiyas are familiar with the story of Saavitri who brought back to life her dead husband, Sathyavaan. Saavitri
signifies truth. Saraswathi is the presiding deity of speech (Vaak). The three represent purity in thought, word and
deed (Thrikarana Suddhi). Although Gaayathri has three names, all the three are in each of us as the senses
(Gaayathri), the power of speech (Saraswathi) and the life force, (Saavithri).
Gaayathri is said to have five face and hence is called Panchamukhi. Is there anybody in the world with five faces?
No. In the Ramayana, Ravana is said to have ten heads. If really he had ten heads, how would he be able to lie in
his bed or move about? This is not the inner meaning of this description. He is said to be ten headed because he was
the master of the four Vedas and the six Sastras. Likewise, Gaayathri is described as five faced. The five faces are:
Om (the Pranava) is the first face. The Pranava principle represents the eight different forms of wealth (Ashta
Aiswarya). The second face is: Bhurbhuvas-suvaha. The third is: Thath-Savitur-varenyam. The fourth is: Bhargo
Devasya dheemahi. Dheeyo yo nah prachodayaath is the fifth face. When the Gaayathri mantra is understood in this
way, it will be realised that all the five aspects of Gaayathri are within each of us.”
Sathya Sai Baba: Power Of Gayathri Manthra
“The Gaayathri manthra has all the three elements which figure in the adoration of God : description, meditation
and prayer. The first nine words of the mantra represent the attributes of the divine, Om Bhur-Bhuvas-Suvah Thath
Savitur Varenyam Bhargo Devasya. Dheemahi pertains to dhyaana (meditation). Dheeyo yo nah Prachodayaath is
the prayer to the Lord. The mantra is thus a prayer to God to confer all powers and talents.
Sarvaroganivaarini Gaayathri: Gaayathri is the reliever of all diseases. Sarvaduhkha parivaarini Gaayathri:
Gaayathri wards off all misery. Sarvavaancha phalasri Gaayathri: Gaayathri is the fulfiller of all desires. Gaayathri
is the bestower of all that is beneficial. If the mantra is chanted, various kinds of powers will emerge in one.
Hence the Gaayathri mantra should not be treated casually. In our respiration process the sound of Gaayathri is
imbedded. That sound is a reminder of our true form. In the breathing process, there is inhalation and exhalation. In
the Yoga Sastra inhalation is termed Poorakam and the exhalation is called Rechakam. Holding the breath is called
Kumbhakam. When air is inhaled, the sound that is produced is So-o-o. When it is exhaled the sound is Ham-m-m.
So-ham, So-ham (Bhagavan demonstrated how this happens while breathing in and out). So is That. Ham is I. I am
That. I am Divine. Every breath proclaims this. The Vedas declared the same thing in the pronouncements: Thath
Thvam Asi (That thou art), Aham Brahmaasmi (I am Brahman), Ayam Atma Brahma (This Atma is Brahman).
Don’t imagine God is somewhere remote from you. He is within you . You are God. People want to see God.
Sathyam Jnaanam Anantham Brahma say the scriptures. Truth is God. Wisdom is God. Both these are present
everywhere. They transcend the categories of time and place. Truth is that which is valid at all times past, present
an future. That truth is Gaayathri.
Gaayathri is thus the indweller in the heart (Hridaya). Hridaya contains the word Daya meaning compassion. There
is compassion in every heart. But to what extent is it shown in real life? Very little. All the while only anger,
jealousy, pride and hatred are displayed. These evil qualities are not natural to man. They are opposed to human
nature.
Well, what is the real meaning of the word Gayathri? Does any one try to know it today? The word is taken to mean
either a Goddess or a formula. Gayathri is that which protects (Thra) the Gaya-s, or Pranas or the Indriyas,
beginning with Vaak. Besides, it is said, ‘Gaayantham thraayathe yasmaad gayathri, thena thathyathe’. That is to
say that which saves those who sing it, or revere it and repeat it or meditate on it is called Gayathri. It is this sacred
Manthra that transformed a Rajarshi like Viswamithra into Brahmarshi. The Vedamaatha, the mother that is the
Veda, will confer all boons on all those who worship Her. That Goddess is described in glorious terms in
Brahmanas and in the Dharmasuthras: if you understand these clearly, you can realize it, unaided.”
Other Types Of Gayatris
Gayatri of Ganesha:
OM Ekadantaya Vidmahe Vakkratundaya Dheemahi, Tanno Danti Prachodayat
Gayatri of Vishnu:
OM Narayanaya Vidmahe Vasudevaya Dheemahi, Tanno Vishnuh Prachodayat
Gayatri of Siva:
OM Tatpurshaya Vidmahe Sahasrakshaya Mahadevaya Dheemahi, Tanno Rudrah Prachodayat
Gayatri of Rama:
OM Dasarathaye Vidnahe Sitavallabhaya Dheemahi, Tanno Ramah Prachodayat
Gayatri of Krishna:
OM Devakinandanaya Vidnahe Vasudevaya Dheemahi, Tannah Krishnah Prachodayat
Gayatri of Durga:
OM Katyayanyai Vidmahe Kanyakumaryai Dheemahi, Tanno Durga Prachodayat
Gayatri of Lakshmi:
OM Mahadevyai Cha Vidmahe Vishnupatnyai Cha Dheemai Tanno Lakshmih Prachodayat
Gayatri of Saraswati:
OM Vagdevyai Cha Vidnahe Kamarajaya Dheemai Tanno Devi Prachodayat
Gayatri of Shakti, Cosmic Power:

OM Sarvasammohinyai Vidmahe Visvajananayai Dheemai Tannah Shaktih Prachodayat
Gayatri of the Guru:

OM Gurudevaya Vidmahe parabrahmane Dheemai Tanno Guru Prachodayat
Gayatri of Surya, the Sun:

OM Bhaskaraya Vidmahe Mahadyutikaraya Dheemai Tanno Adityah Prachodayat
Phonetic Spellings: guyatree guyatre guyatri guyathri giyatri giyathri gayathri gayatree gayatre guyahtre guyahtree guyahtri guyahthri
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Mother Kali - Goddess Kalika Devi

The Glory Of Mother Kali
Who can comprehend the Divine paradox of Mother Kali? Fierce, black in color, large, shimmering eyes,
destructive, triumphantly smiling amidst the slaughter of billions of demons, wearing a necklace of skulls and a
skirt of severed arms, glowing effulgently like the full moon in the night sky, holding the head of a demon, a
Trident that flashes like lightning and a knife etched with sacred mantras and infused with Divine Shakti, Kali
stands peaceful and content, suffused with the fragrances of jasmine, rose and sandlewood!
Kali is the Guardian. The Protectress. The Mother. Kali is Dharma and Eternal Time. Kali shines with the brilliance
of a Million Black Fires of Dissolution and Her body is bathed in vibuthi (sacred ash). Shiva is under Her Feet and
the Great Devotee, Ramprasad, envisioned Kali as stepping upon a demon that was transformed, by Kali’s touch,
into Lord Shiva Himself!
Just as the night sky appears black due to it’s fathomless depth and as the ocean appears deep blue due to it’s
fathomless depth, so too Kali appears dark due to Her Infinite depth. Kali assumes the form that reflects the attitude
and bhava (emotion) of the person who approaches Her. If Kali is appraoched with the bhava of Motherly Love,
She assumes the form of Lakshmi. If Kali is approached as the Guru, embodying Wisdom, Art and Education, She
assumes the form of Saraswati. The demons approached Kalika with the bhava of destruction and evil.
Consequently, the Divine Mother assumed the form of their Destruction by reflecting, in form, their own Evil. In
truth, Kali is all of these forms and beyond them. It is for this Ever-Loving, Evil-Dispelling, Supreme Manifestation
of Dharma, Mother Kali, for whom this webpage is dedicated. Enjoy and much Peace to you!
Scriptural References to Kali
Kali is thought to have originated as a tribal goddess indigenous to one of India’s inaccessible mountainous regions.
The Matsyapurana gives her place of origin as Mount Kalanjara in north central India, east of the Indus Valley
floodplain. But owing to the late date of the Puranas’ composition, this evidence regarding Kali’s place of origin
cannot be taken as particularly reliable.
At least thousand years before the Matsyapurana, the name of Kali first appears in Sanskrit literature between the
eighth and fifth centuries BCE. The reference, in Mundakopanishad 1.2.4, names Kali as one of the seven quivering
tongues of the fire god Agni, whose flames devour sacrificial oblations and transmit them to the gods. The verse
characterizes Agni’s seven tongues as black, terrifying, swift as thought, intensely red, smoky colored, sparkling,
and radiant. Significantly, the first two adjectives -- kali and karali -- “black” and “terrifying”, recur in later texts
to describe the horrific aspect of the goddess. Karali additionally means “having a gaping mouth and protruding
teeth”. This verse scarcely suffices to confirm that Kali was a personified goddess during the age of the
Upanishads, but it is noteworthy that the adjective that became her name was used to characterize an aspect of the
fire god’s power.
Kali first appears unequivocally as a goddess in the Kathaka Grihyasutra, a ritualistic text that names her in a list of
Vedic deities to be invoked with offerings of perfume during the marriage ceremony. Unfortunately, the text reveals
nothing more about her.
During the epic period, some time after the fifth century BCE, Kali emerges better defined in an episode of the
Mahabharata. When the camp of the heroic Pandava brothers is attacked one night by the sword-wielding
Asvatthaman, his deadly assault is seen as the work of “Kali of bloody mouth and eyes, smeared with blood and
adorned with garlands, her garment reddened, -- holding noose in hand -- binding men and horses and elephants
with her terrible snares of death” (Mahabharata 10.8.64-65). Although the passage goes on to describe the
slaughter as an act of human warfare, it makes clear that the fierce goddess is ultimately the agent of death who
carries off those who are slain.
Kali next appears in the sacred literature during the Puranic age, when new theistic devotional sects displaced the
older Brahmanical form of Hinduism. In the fourth and fifth centuries CE the Puranas were written to glorify the
great deities Vishnu, Shiva and the Devi -- the Goddess -- as well as lesser gods. One such Purana, the Markandeya,
contains within it the foundational text of all subsequent Hindu Goddess religion. This book within a book is known
as the Devimahatmya, the Shri Durga Saptashati, or the Chandi.
The Devimahatmya’s seventh chapter describes Kali springing forth from the furrowed brow of the goddess Durga
in order to slay the demons Chanda and Munda. Here, Kali’s horrific form has black, loosely hanging, emaciated
flesh that barely conceals her angular bones. Gleaming white fangs protrude from her gaping, blood-stained mouth,
framing her lolling red tongue. Sunken, reddened eyes peer out from her black face. She is clad in a tiger’s skin and
carries a khatvanga, a skull-topped staff traditionally associated with tribal shamans and magicians. The khatvanga
is a clear reminder of Kali’s origin among fierce, aboriginal peoples. In the ensuing battle, much attention is placed
on her gaping mouth and gnashing teeth, which devour the demon hordes. At one point Munda hurls thousands of
discusses at her, but they enter her mouth “as so many solar orbs vanishing into the denseness of a cloud”
(Devimahatmya 7.18). With its cosmic allusion, this passage reveals Kali as the abstraction of primal energy and
suggests the underlying connection between the black goddess and Kala (‘time’), an epithet of Shiva. Kali is the
inherent power of ever-turning time, the relentless devourer that brings all created things to an end. Even the gods
are said to have their origin and dissolution in her.
The eighth chapter of the Devimahatmya paints an even more gruesome portrait. Having slain Chanda and Munda,
Kali is now called Chamunda, and she faces an infinitely more powerful adversary in the demon named Raktabija.
Whenever a drop of his blood falls to earth, an identical demon springs up. When utter terror seizes the gods, Durga
merely laughs and instructs Kali to drink in the drops of blood. While Durga assaults Raktabija so that his blood
runs copiously, Kali avidly laps it up. The demons who spring into being from the flow perish between her
gnashing teeth until Raktabija topples drained and lifeless to the ground.
Different Forms of Mother Kali
Kali is a powerful and complex goddess with multiple forms. In times of natural disaster she is invoked as the
protective Rakshakali. At the magnificent Dakshineswar Temple in Calcutta, she is revered as the beautiful
Bhavatarini, Redeemer of the Universe. The Tantras mention over thirty forms of Kali. The Divine Mother is also
known as Kali-Ma, the Black Goddess, Maha Kali, Nitya Kali, Smashana Kali, Raksha Kali, Shyama Kali,
Kalikamata, Bhadra Kali, Ugra Chandi, Bhima Chandi, Sidheshvari, Sheetla (the goddess of smallpox) and
Kalaratri. Maha Kali and Nitya Kali are mentioned in the Tantra philosophy. When there were neither the creation,
nor the sun, the moon, the planets, and the earth, when the darkness was enveloped in darkness, then the Mother,
the Formless One, Maha Kali, the Great Power, was one with the Maha Kala, the Absolute. Shyama Kali has a
somewhat tender aspect and is worshipped in Hindu households. She is the dispenser of boons and the dispeller of
fear. People worship Raksha Kali, the Protectress, in times of epidemic, famine, earthquake, drought, and flood.
Shamshan Kali (Shmashanakali) is the embodiment of the power of destruction. From her mouth flows a stream of
blood, from her neck hangs a garland of human heads, and around her waist is a girdle made of arms. She haunts
the cremation grounds in the company of howling jackals and terrifying female spirits. Tantrics worship Siddha
Kali to attain pefection. Phalaharini Kali to destroy the results of their actions; Nitya Kali, the eternal Kali, to take
away their disease, grief, and suffering and to give them perfection and illumination. She is also known as
Kalikamata (“black earth-mother”) and Kalaratri (“black night”). Among the Tamils she is known as Kottavei.
Kali is worshipped particularly in Bengal. Her best known temples are in Dakshineshwar and Kalighat in Kolkata
(Calcutta) and Kamakhya in Assam.
Some early Buddhists identified Kalika with their Prajnaparamita, the “Perfection of Wisdom”, conceived of as a
multi-armed goddess/female wisdom energy. Buddhist tantrics viewed Prajnaparamita as the original Buddha-
consort, and over time, developed this vision further. They viewed Her as the saviouress Tara, “the Compassionate
One”, “She who helps the devotee overcome suffering”. As the dark four-armed Ugra Tara, with the dark blue
Dhyani-Buddha Aksobhya on her crown, she became “the Wrathful Saviouress”, externally fierce to ward-off
enemies and unbelievers, but internally compassionate, the “Embodiment of Compassion”. Buddhists also knew the
Dark Goddess as Shyam (the “Dark One”) and Kali. According to the noted Bengali authority on Indian Buddhist
Tantra, Dr Benoytosh Bhattacharyya, “Kali, according to Buddhist tradition, is Kadi or Kakaradi, or, in other
words, all the consonants of the alphabet....all the consonants of the (Sanskrit) alphabet are deified in her”.
As Maha Kali (with form) the Great Goddess is most commonly visualised as twenty-armed, ten-faced, with three
eyes on each face, her complexion dark and shining. In this form she destroys the egoistic demons Madhu and
Kaitabha. This is a form which emanated out of the dark goddess Durga. As Kala Ratri, tawny-eyed, cruel and fond
of war, wearing tiger and elephant skins, holding axe, noose, other weapons and a skull-bowl from which she drinks
blood, Kali is the “Night of Destruction” at the termination of this world, the Female Spiritual Power always ready
to defeat the last demons, so none can pollute the next world. Forms of Bhadra Kali have sixteen arms, eighteen
arms or one hundred arms, all giving protection to her devotees. Bhadra Kali is always visualised as huge, wearing
a three-pointed crown ornamented with the crescent moon, a snake about her neck, her body draped in red and her
mood jolly. She pierces the body of a buffalo with her lance, one of her many weapons. Hindu tantrics believe that
in this form She pervades the whole universe.
Some of the more striking similarities between Kali and Goddesses of other parts of the world are as follows:
We find Kali in Mexico as an ancient Aztec Goddess of enormous stature. Her name is Coatlicue, and her
resemblance to the Hindu Kali is striking. The colossal Aztec statue of Coatlicue fuses in one image the dual
functions of the earth, which both creates and destroys. In different aspects she represents Coatlicue, “Lady Of the
Skirt of Serpents” or “Goddess of the Serpent Petticoat”; Cihuacoatl, “the Serpent Woman”; Tlazolteotl, “Goddess
of Filth”; and Tonantzin, “Our Mother”, who was later sanctified by the Catholic Church as the Virgin of
Guadalupe, the dark-faced Madonna, La Virgen Morena, la Virgen Guadalupana, the patroness and protectress of
New Spain; and who is still the patroness of all Indian Mexico. In the statue her head is severed from her body, and
from the neck flow two streams of blood in the shape of two serpents. She wears a skirt of serpents girdled by
another serpent as a belt. On her breast hangs a necklace of human hearts and hands bearing a human skull as a
pendant. Her hands and feet are shaped like claws. From the bicephalous mass which takes the place of the head
and which represents Omeyocan, the topmost heaven, to the world of the Dead extending below the feet, the statue
embraces both life and death. Squat and massive, the monumental twelve-ton sculpture embodies pyramidal,
cruciform, and human forms. As the art critic Justino Fernandez writes in his often-quoted description, it represents
not a being but an idea, “the embodiment of the cosmic-dynamic power which bestows life and which thrives on
death in the struggle of opposites”.
We find Kali in ancient Crete as Rhea, the Aegean Universal Mother or Great Goddess, who was worshipped in a
vast area by many peoples. Rhea was not restricted to the Aegean area. Among ancient tribes of southern Russia
she was Rha, the Red One, another version of Kali as Mother Time clothed in her garment of blood when she
devoured all the gods, her offspring. The same Mother Time became the Celtic Goddess Rhiannon, who also
devoured her own children one by one. This image of the cannibal mother was typical everywhere of the Goddess
of Time, who consumes what she brings forth; or as Earth, who does the same. When Rhea was given a consort in
Hellenic myth, he was called Kronus or Chronos, “Father Time”, who devoured his own children in imitation of
Rhea’s earlier activity. He also castrated and killed his own father, the Heaven-God Uranus; and he in turn was
threatened by his own son, Zeus. These myths reflect the primitive succession of sacred kings castrated and killed
by their supplanters. It was originally Rhea Kronia, Mother Time, who wielded the castrating moon-sickle or
scythe, a Scythian weapon, the instrument with which the Heavenly Father was “reaped”. Rhea herself was the
Grim Reaper.
We find Kali in historic Europe. In Ireland, Kali appeared as Caillech or Cailleach, an old Celtic name for the Great
Goddess in her Destroyer aspect. Like Kali, the Caillech was a black Mother who founded many races of people
and outlived many husbands. She was also a Creatress. She made the world, building mountain ranges of stones
that dropped from her apron.
Scotland was once called Caledonia: the land give by Kali, or Cale, or the Cailleach. “Scotland” came from Scotia,
the same goddess, known to Romans as a “dark Aphrodite”; to Celts as Scatha or Scyth; and to Scandinavians as
Skadi. Like the Hindus’ destroying Kalika, the Caillech was known as a spirit of disease. One manifestation of her
was a famous idol of carved and painted wood, kept by an old family in Country Cork, and described as the
Goddess of Smallpox. As diseased persons in India sacrificed to the appropriate incarnation of the Kalika, so in
Ireland those afflicted by smallpox sacrificed sheep to this image. It can hardly be doubted that Kalika and Caillech
were the same word. According to various interpretations, “caillech” meant either an old woman, or a hag, or a
nun, or a “veiled one”. This last apparently referred to the Goddess’s most mysterious manifestation as the future,
Fate, and Death--ever veiled from the sight of men, since no man could know the manner of his own death. In
medieval legend the Caillech became the Black Queen who ruled a western paradise in the Indies, where men were
used in Amazonian fashion for breeding purposes only, then slain.
Spaniards called her Califia, whose territory was rich in gold, silver, and gems. Spanish explorers later gave her
name to the newly discovered paradise on the Pacific shore of North America, which is how the state of California
came to be named after Kali. In the present century, Irish and Scottish descendants of the Celtic “creatress” still
use the word “caillech” as a synonym for “old woman”.
The Black Goddess was known in Finland as Kalma (Kali Ma), a haunter of tombs and an eater of the dead. The
Black Goddess worshipped by the gypsies was named Sara-Kali, “Queen Kali”, and to this present day, Sara is
worshipped in the South of France at Ste-Marie-de-la-Mer during a yearly festival.
Some gypsies appeared in 10th-century Persia as tribes of itinerant dervishes calling themselves Kalenderees,
“People of the Goddess Kali”. A common gypsy clan name is still Kaldera or Calderash, descended from past Kali-
worshippers, like the Kele-De of Ireland. European gypsies relocated their Goddess in the ancient “Druid Grotto”
underneath Chartres Cathedral, once the interior of a sacred mount known as the Womb of Gaul, when the area was
occupied by the Carnutes, “Children of the Goddess Car”. Carnac, Kermario, Kerlescan, Kercado, Carmona in
Spain, and Chartres itself were named after this Goddess, probably a Celtic version of Kore or Q’re traceable
through eastern nations to Kauri, another name for Kali. The Druid Grotto used to be occupied by the image of a
black Goddess giving birth, similar to certain images of Kali. Christians adopted this ancient idol and called her
Virgo Paritura, “Virgin Giving Birth”. Gypsies called her Sara-Kali, “the mother, the woman, the sister, the queen,
the Phuri Dai, the source of all Romany blood”. They said the black Virgin wore the dress of a gypsy dancer, and
every gypsy should make a pilgrimage to her grotto at least once in his life. The grotto was described as “your
mother’s womb”. A gypsy pilgrim was told: “Shut your eyes in front of Sara the Kali, and you will know the source
of the spring of life which flows over the gypsy race.” We find variations of Kali’s name throughout the ancient
world.
The Greeks had a word Kalli, meaning “beautiful”, but applied to things that were not particularly beautiful such as
the demonic centaurs called “kallikantzari”, relatives of Kali’s Asvins. Their city of Kallipolis, the modern
Gallipoli, was lefted in Amazon country formerly ruled by Artemis Kalliste. The annual birth festival at Eleusis was
Kalligeneia, translatable as “coming forth from the Beautiful One”, or “coming forth from Kali”.
Lunar priests of Sinai, formerly priestesses of the Moon-Goddess, called themselves “kalu”. Similar priestesses of
prehistoric Ireland were “kelles”, origin of the name Kelly, which meant a hierophantic clan devoted to “the
Goddess Kele”. This was cognate with the Saxon Kale, or Cale, whose lunar calendar or kalends included the
spring month of Sproutkale, when Mother Earth (Kale) put forth new shoots. In antiquity the Phoenicians referred
to the strait of Gibraltar as Calpe, because it was considered the passage to the western paradise of the Mother.
The Black Goddess was even carried into Christianity as a mother figure, and one can find all over the world
images of Mother Mary, the mother of Jesus Christ, depicted as a black Madonna.
Kali’s Name
‘Kal’ also translates as Time and ‘i’ means the Cause; Kali, the Cause of Time or She Who is Beyond Time,
activates Consciousness to perception, allows Consciousness to perceive. The mystery of Kali’s name, which
begins with the first consonant of the Sanskrit alphabet, attached to the first vowel, is deep indeed. From tantric
tradition we learn that the whole material universe is but an expression of certain primordial sounds or vibrations.
These are expressed by the consonants and vowels of the Sanskrit alphabet, combined together in different ways.
“Seed-syllables” (Bija Mantras), short combinations and “Spells” (Dharanis), long combinations of differing
measures, are the very “fabric” from which this universe is formed. From tantric tradition we learn that the garland
of heads about Kali’s neck symbolize the letters or vibrations of the Sanskrit alphabet. We learn Kali’s seed-
syllables, names and potent Mantras, the tools by which we can transform ourselves and become one with Her.
Origins of Kali
There are two stories on the origin Kali Maa, and the one from the Durga Saptashati (a poem in praise of Durga
Maa), which is part of the Markandeya Puran is more popular.
Long long ago there existed two powerful demons called Shumbhu and Nishumbhu. As they grew in strength, they
usurped the vast empire of the King of Gods, Indra and dispossessed all the gods like Surya, Chandra, Yam,
Varuna, Pawan and Agni. Both of them also managed to throw the god-host away from heaven. Sorely distressed
the gods went to the mortal realm (Earth) and began to brood on how to get rid of these demons permanently. The
solution was to pray to Durga Maa in her form of Parvati, the wife of Shiva. They reached the Himalayas and
prayed to please the kind hearted Goddess Parvati. Agreeing to help, the body of Mother Parvati emerged a bright
light in the form of a divine lady called Ambika. Her exit from Devi Parvati’s body caused the latter to turn dark
and black. She was then known as Kaushiki who began to dwell over the mountain ranges.
When the sycophants of the demons, Chand and Munda saw the dazzling light in the beautiful form of Ambika,
they were enchanted by her superb beauty. They went to the demons Shumbhu and Nishumbhu and said, “Your
Lordship! This woman is the most beautiful female in the entire Universe”. They described her beauty in such
superlative terms that Shumbhu and Nishumbhu could not resist sending their messenger Sugreeva to bring her to
them.
Sugreeva reached Ambika and extolled the virtues of his masters Shumbhu and Nishumbhu to influence the
Goddess. But she smiled indulgently and replied: “You may be right in the assessment of your masters but I cannot
break my oath. I might have done it rather unconsciously but the fact is that now I stand committed to my oath,
which is that whosoever can defeat me in battle and brow-beat me; whosoever can match my power, only he shall
only be my master. So go and tell your masters to show their strength and win me in the battle”
The messenger replied: “Listen, O Lady! You are very arrogant and adamant. Don’t challenge my masters, against
whose might the universe shudders in fright. They, who have browbeaten the gods and have thrown them out of
Heaven, are very powerful. You are a mere woman, and you cannot match their might. Follow my advice and come
with me to accept their proposal. Or else you shall be pulled by your hair and taken to their feet.”
The Goddess replied: “Whatever you say may be true. Maybe your Shumbhu is so powerful and your Nishumbhu is
so virile but I am committed to my pledge. But go now and explain the whole situation to the Demon-lords. Let
them come and defeat me!”
Sugreeva then went to his masters Shumbhu and Nishumbhu and explained the whole situation at length. Shumbhu
and Nishumbhu became angry and they sent another demon Dhoomralochan to fetch her. But a mere loud cry and
wrathful gaze of the Goddess was enough to incinerate the demon Dhoomralochan. The lion of the Goddess slayed
the accompanying demons. Then the Demon kings sent Chanda and Munda with a large army to capture the Great
Goddess. They encircled the Himalayas to nab the Goddess. The Goddess then produced a black figure of
frightening form, called Kaali-Devi or Kaalika Devi. She destroyed the demons easily, hacked off the heads of
Chanda and Munda and brought them to the Goddess Ambika. Since she had hacked off the heads of Chanda
Munda, she became famous as Chamunda Devi.
Hearing the death of Chanda and Munda, the Demon Kings sent another huge army headed by seven commanders.
To match their combined strength the seven gods: Brahma, Vishnu, Shiv, Indra, Mahavaraah, Nrisingh, Swami
Kartikeya dispatched their forces. Seeing the temerity of the demons, another beam of power in the form of a
woman emerged from the Goddess’s body, who sent Lord Shiv as her messenger to Shumbhu and Nishambhu with
the message: “If you want your welfare, return the realm of gods to gods along with their right to perform yagyas,
and you must now go down to Paataal Lok (Nether world)”. Shumbhu and Nishumbhu refused to accept the
Goddess’s advice and leading a huge army of terrible demons, reached the battlefield. Supported by the divine
powers, the Goddess began to massacre the demons. At that time the demon forces were led by a demon,
Raktabeeja. He had the power to reproduce as many demons of his form and dimension as the drops of his blood
which fell to the ground. After a fierce battle the Goddess ordered Chamunda (Kali Maa) to spread her mouth far
and wide and swallow Raktabeeja alongwith his blood. Chamunda did exactly that and hacked off the head of
demon.
Kali Maa then devoured the slain bodies of the asuras and danced a fierce dance to celebrate the victory. This dance
of destruction began by Kali and her attendants continued for long and none could stop her. To stop her, Shiva
himself mingled among the asuras whom she was annihilating. Shiva allowed himself to be trampled upon by her in
this dance of victory because this was the only remedy left to bring her to senses and to protect the world from total
annihilation. When Kali Maa saw that she was dancing over the body of her husband, she put her tongue out of her
mouth in sorrow and surprise. She remained stunned in this posture and this is how Kali is shown in images with
the red tongue protruding from her mouth.
Durga Maa then fought the demon Nishumbhu who was slain in no time. Now Shumbhu decided to take on the
Goddess (Durga Maa) himself. Reaching the battlefield, he said to the Goddess: “You take pride on others strength.
Why don’t you show your own power!”
The Goddess replied with a smile: “Fool! The whole world is just Me. All Creation is my form in a variety of
dimensions. I am the cause and effect of everything: all things emerge from me only and ultimately enter me only.
The whole world is in harmony with My Being.”
Then after the nine celestial powers (Kali Maa being one of them) which had emerged from the Goddess (Durga
Maa) went back into her and she single handedly killed the demon Shumbhu.
Mahavidyas
The Dasa-Mahavidyas, or Ten Great or Transcendent Wisdoms, is a circle of Ten Goddesses associated with
Tantric practice. There are several accounts on how this dynamic circle was formed. In one version Shiva is living
with the Goddess Kali in the Satya Yuga, the first and most perfect of the four periods of the world cycle.
Eventually, Shiva grows restless and decides he is tired of living with Kali. He gets up and when She asks him
where He is going, He answers, “Wherever I wish!” She does not reply and He begins to wander off. However, in
no matter what direction Shiva goes, a form of Kali appears as one of the Mahavidyas: first Kali herself is
constellated, then Tara, Tripurna-sundari, and Buvanesvari, then Chinnamasta, Tripura-bairavi, Dhumavati,
Bagalamukhi, Matangi, and finally Kamala. Experiencing the all-pervasive essence of Kali in these Goddesses one
by one at every turn, Shiva sees through His yearning to leave Kali and wander about, having gained the wisdom
(vidya) that She “fills the four quarters in the ten directions” so that wherever he goes, She is there in one of Her
energetic forms. Shiva, at last, comes home to the reality that She in all her prismatic forms and He, are One.

Mother Lakshmi Devi - Goddess Of Wealth
The Glory Of Mother Lakshmi
Lakshmi is the Hindu Goddess who governs all forms of wealth and success and the paths, means and results to all
forms of Prosperity. Mother Lakshmi is often depicted in several colors: Pink, Gold and White. When Lakshmi’s
skin color is Pink, She is the Divine Mother. When Her skin is Gold, She is the Universal Shakti and when Her skin
is white, She is Mother Earth.
As the the Consort of Lord Vishnu (Narayana), who is the God of Preservation, Lakshmi Devi is the Goddess of
Health and Beauty. Sri Lakshmi embodies Sublime Beauty, Siddhi, Peace, Strength, Balance, Auspiciousness,
Opulance and Wisdom. Because Lakshmi possesses all of these good and noble qualities, She embodies infinite
wealth~ symbolizing that good and noble qualities are the only wealth we can keep.
Lakshmi Devi is always depicted sitting or standing on a lotus with golden coins flowing in an endless stream from
one of her hands~ symbolic of when the lotus of wisdom blossoms, the wealth of good and noble qualities appears
and Lakshmi’s blessings are present. It is for our Divine Mother, Sri Lakshmi, for whom this webpage is dedicated.
Enjoy and much Peace to you!
108 Names of the Goddess Lakshmi Devi
1. Prakruti - Nature. Goddess Lakshmi is nature, the centre of all, the manifested and the unmanifested.
2. Vikruti - Multi-Faceted Nature. Attributed with a multi-faceted nature, Goddess Lakshmi assumes many
forms, known by numerous names, yet is attributeless.
3. Vidya - Wisdom. Goddess Lakshmi is the inward movement of Consciousness toward liberation of the
Ultimate.
4. Sarvabhootahitaprada - Granter of Universal Niceties. All sensual pleasures are dependent upon the grace of
Goddess Lakshmi only. As a repositary of knowledge and wisdom, She personifies pleasantries and blesses
her devotees with goodness.
5. Shraddha - Devoted. The Goddess, who is realised devotion, is ever found of Her devotees, By one’s
devotion, one can grasp the Ultimate Reality.
6. Vibhuti - Wealth. Goddess Lakshmi, bestowing wealth and happiness on Her true followers, is the eternal
source of bliss and joy, whose divine grace and benevolence on Her devotees bring joy to them.
7. Surabhi - Celestial Being. The Goddess, who is the supreme forum, is also a celestial Being. She is
worshipped by the Highest, the Trimurthis.
8. Paramatmika - Omnipresence. Goddess Lakshmi is the Supreme Goddess of the three worlds and is the sole
shelter for the distressed and the destitude.
9. Vachi - Nectar-Like Speech. Goddess Lakshmi, the graceful and beautiful Goddess, is attributed with
speech like nectar, sweeter in melody than the nectar, or even the music of the veena.
10. Padmalaya - Residing On The Lotus. Emerging from the ocean of Milk and Nectar, the Divine Goddess has
her abode in the lotus, which is a shelter of bliss and happiness.
11. Padma - Lotus. Emerging from the Ocean of Milk, seated on lotus, Goddess Lakshmi is also called Padma.
She adores the lotus flower, and is Herself like one, tender, supple and graceful.
12. Shuchi - Embodiment of Purity. Attributed with virtues of compassion, kindness, love, benevolence and
mercy, among other things, the gracious Supreme Goddess is the symbolic representation of purity.
13. Swaha - Shape of Swahadevi(Auspicious). Goddess Lakshmi embodies all that is held auspicious. Her grace
and blessings ensure all comforts and bestow fruits of labour and true devotion, for she is the source of all
that is good and auspicious.
14. Swadha - Shape of Swadhadevi (Inauspicious). Bestowed with auspiciousness and sacred attributes,
Goddess Lakshmi spells doom for those vilolating universal laws, becoming a sign of inauspiciousness for
them.
15. Sudha - Nectar. The beneficent, most endearing and lovable Goddess Lakshmi dwells in everybody as
nectar, as the source of all bliss and enjoyment. She is effulgent with kindness and as sweet and charming as
honey.
16. Dhanya - Personification of Gratitude. The most benevolent, the most compassionate, the most endearing-
with these attributes, Goddess Lakshmi dwells in everybody as the source of all bliss and enjoyment, for
She is Gratitude Personified.
17. Hiranmayi - Golden Appearance. Like a thousand suns, Goddess Lakshmi radiates splendour. Resplendent
in all Her glory, She is dazzling like lightening, and cool as the silvery moon.
18. Lakshmi - Goddess of Wealth. Goddess Lakshmi is the source of all powers and energies, dazzling in all
Her glory.
19. NityaPushta - Gaining strength Day By Day. She is the greatest strength, the greatest intelligence and the
greatest bliss. By concentrating on Her, one can grow stronger day by day.
20. Vibha - Radiant. The great Goddess of wealth, Lakshmi is a limitless ocean of beauty, whose spectacular
appearance overwhelms the mind. She shines in all her glory and beauty of form.
21. Aditi - Radiant Like The Sun. The beautiful, graceful, eternally radiant and smiling Goddess Lakshmi is the
centre of beauty, the source of beauty. Seeing her beauty, even a thousand Kamadenus feel belittled.
22. Deetya - Answer Of Prayers. Quickly dispelling all afflictions and fears, the beautiful Goddess protects Her
beloved ones as an answer to their prayers.
23. Deepta - Flame-Like. The gracious Goddess, most beautiful and graceful, shines with radiance, like a
thousand suns brilliance.
24. Vasudha - Earth. As Goddess of Earth, Goddess Lakshmi bestows Her grace and love on her worshippers.
Anyone seeking shelter in Her will be blessed.
25. Vasudharini - Bearer of the Burden of Earth. Mother Lakshmi, who quickly dispels all afflictions, is the
Supreme Goddess of Earth. She protects her loved ones and showers Her grace and blessings on them, by
bearing and taking upon Herself their burden.
26. Kamala - Lotus. Although attributeless, Goddess Lakshmi has a lotus like face, eyes, hands and feet which
carry their fragrance far and wide. Like the nectar in the lotus, She is ever sweet and endearing.
27. Kantha - Consort of Vishnu. As the beloved consort of Lord Vishnu, Goddess Lakshmi is the light of the
universe, and its Infinite Existence.
28. Kamakshi - One with Attractive Eyes. The eternally beautiful Goddess Lakshmi is loved by all the gods.
Her eyes, radiating love and compassion, dazzle with the knowledge and wisdom of infinite power which
the gods recognise as Ultimate Reality.
29. Kamalasambhava - Emanating from the Lotus. Goddess Lakshmi’s emergence out of the powerful and
waveless Ocean of Milk and Nectar is significant, for She is without attributes, changless, yet the cause of
all changes.
30. Anugrahaprada - Granter of Good Wishes. The ever-benevolent Goddess Lakshmi is the bestower of all
kinds of comforts to her devotees, granting them her grace, her blessings, and shelter.
31. Buddhi - Wisdom. She is self-luminous, i.e., illuminates the senses, thereby dispelling ignorance.
32. Anagha - Sinless. She is untainted, pure Consciousness. By mere concentration on Her, every sin becomes a
virtue.
33. Harivallabhi - Consort of Lord Hari. As Hari’s beloved, Goddess Lakshmi is His consort, and takes various
forms when He manifests in the human form. She is the power of knowledge and the abode of all gods.
34. Ashoka - Dispeller of Sorrows. Armed with all the tools of destruction, the Supreme Goddess dispels all
sorrows and vanquishes evil. She dispels the fear of Her devotees by destroying evil and ensuring peace to
prevail.
35. Amrutha - Nectar. The Goddess is the quintessence of nectar. The devotee feels incomparable bliss when he
surrenders himself totally, transcending his ego.
36. Deepa - Radiant. The radiance emanating from Goddess Lakshmi overwhelms the mind of even Her
beloved. Ever shining and replendent in all her jewellary, she exudes charm and magnetism.
37. Lakashokavinashini - Remover of Universal Agonies. Without Goddess Lakshmi’s grace, it is impossible to
accomplish any sacrificial rite or big mission. By surrendering unto her, one can be relieved of one’s
agonies and distress.
38. Dharmanilaya - Establisher of Eternal Law. The great, ever-forgiving Goddess Lakshmi stays with dharma,
staying when one leads a pious life, devoid of any immoral activities. The devotee is blessed with the grace
of Goddess Lakshmi and absolved of all sins.
39. Karuna - Compassionate. As Mother of the universe, Goddess Lakshmi is the ocean of compassion and
love. She is the embodiment of peace, praised by the gods, and giver of every wealth that is sought.
40. Lokamatri - Mother of the Universe. There is no end to Her immense power. Her glory is so great as to be
beyond description. As mother of the universe she commands the admiration and reverence of the gods and
other beings.
41. Padmapriya - Lover of Lotus. Goddess Lakshmi, seated on a lotus and emerging from the ocean of milk, is
extremely fond of the flower. Her garland of lotuses is significant in that her beauty transcends all.
42. Padmahasta - Having Lotus-Like Hands. Goddess Lakshmi is attributed with hands that are soft and gentle
like the petals of the lotus. They sparkle with ornaments that are studded with precious stones.
43. Padmakshya - Lotus-eyed. Her lotus-like eyes are full of divine love and gentleness. As a source of bliss and
limitless happiness, the supreme Goddess radiates kindness and compassion, and infinite power and
wisdom.
44. Padmasundari - Beautiful Like the Lotus. Radiant and glowing as she is, Goddess Lakshmi is as slender and
beautiful as a lotus stalk. Like the nectar in it, She is attractive, and extremely graceful like a deer.
45. Padmodbhava - One Who Emerged Out of the Lotus. When the ocean of Milk was churned, the great,
divine Goddess emerged out of the lotus, and looked so beautiful that everyone sang her praises.
46. Padmamukhi - Lotus-Faced. Goddess Lakshmi, gentle and beautiful like the lotus flower, is benevolence
personified. With her lotus- like face, she is the source of all speech.
47. Padmanabhapriya - Beloved of Padmanabha. Padmanabha, another name of Lord Vishnu, is consciousness,
and his power is Lakshmi, his beloved consort. There is no distinction between them.
48. Ramaa - Pleaser of the Lord. As Ramaa, Goddess Lakshmi roams the three worlds, keeping a watchful eye
on Her faithful devotees, and showering on them her grace and blessings.
49. Padmamaladhara - Wearer of Lotus Garland. Bedecked with a garland of ltuses, the graceful Goddess is the
queen of the universe, moving and non- moving. Since she emanates from the lotus, she is fond of the
flower.
50. Devi - Goddess. Goddess Lakshmi is beyond comparison. Her glory is ineffable, incomparable and endless.
She is the supreme, the ultimate reality, without form, yet creating forms.
51. Padmini - Lotus. The beloved Daughter of the Ocean of Milk, emerging from the waters on a lotus, is the
granter of divine bliss. Like the lotus, she personifies beauty and tenderness.
52. Padmagandhini - Having the Fragrance of the Lotus. The Great Goddess, emerging from the lotus, has the
fragrance of the lotus, the appearance of the lotus and its tenderness.
53. Punyagandha - Having Divine Perfume. The beautiful and gracious Goddess engulfs the whole universe
with her being and divine fragrance. Her lotus-like appearance exudes a heavenly perfume that pervades
everywhere.
54. Suprasanna - Ever Cheerful and Beaming. The Supreme Goddess, ever beautiful and radiant in all her
splendour, is the embodiment of loveliness, grace and charm, compassion and love, power and infinity. She
is ever cheerful, a smile playing on her lips.
55. Prasadabhimukhi - Emerging to Grant Boons. He who worships Goddess Lakshmi with full faith in his heart
gets the desired boon and attains perfection, for she is ever ready to fulfil the wishes of her devotees.
56. Prabha - Radiant Like the Sun. Fond of the golden hue, Goddess Lakshmi is always reflecting the radiance
in her sparkle, like a thousand brilliant suns.
57. Chandravadana - Moon-Faced. Goddess Lakshmi is likened to the moon in appearance and in coolness. She
is a virtue of goodness, raining the quintessence of nectar on her worshippers.
58. Chanda - Cool Like the moon. The moon-faced Goddess Lakshmi is always cool and calm like the moon
and is ever endearing. She is the embodiment of all the aspirations of a peace-loving man.
59. Chandrasahodari - Sister of the Moon. Goddess Lakshmi is considered to be the moon’s sister, for both
emerged out of the Ocean of Milk when it was churned by the gods. Her appearance is radiant like the
moon.
60. Chaturbhuja - Four-Shouldered. The Almighty Goddess Lakshmi is attributed with four shoulders, and in
each of her arms She carries something which is symbolic. She is Infinite Power.
61. Chandrarupa - Moon-Faced. The ever-radiant, beautiful Goddess Lakshmi, with her moon-like face, reflects
the cool, silvery luminiscence of the moon. She is the personification of virtues.
62. Indira - Radiant like the Sun. Seated on a golden throne in the Ocean of Nectar, she shines with the
brilliance of a thousand rising suns.
63. Indusheetala - Cool like the Moon. Goddess Lakshmi, though radiating from the heart of the sun, is cool like
the moon. She is the power that goads our minds, which are conditioned by various limitations, to free
ourselves from sins.
64. Ahladajanani - Source of Happiness. The benevolent Goddess Lakshmi rules the entire universe, and its
laws and its execution, bringing joy and happiness to her haithful devotees. She is the personification of
divine bliss.
65. Pushti - Healthy. Full of the bliss of youth, the Goddess is tender but at the same time to bouncing with
good health.
66. Shiva - Auspicious. The beautiful Goddess, radiant and dazzling like a thousand suns, portends all that is
auspicious, for She embodies Primordial Energy.
67. Shivakari - Source of Auspicious Things. Goddess Lakshmi, embodying auspiciousness, is the Primordial
Energy invoked by devotees for their well- being.
68. Satya - Totality of Truth. The powerfull Goddess Lakshmi, as Satya, is the ultimate reward of any
endeavour that is undertaken with true faith. She is the ultimate reality, and anyone who recognises this
Truth, is blessed with her grace.
69. Vimala - Pure. The most benevolent, the most loving, the most powerful, Goddess Lakshmi is the mine of
all virtues, as pure as the best gems. Vishwajanani - Mother of the Universe. Mother Lakshmi, the ever
benevolent, the compassionate, loving, forgiving Goddess, who is ever protective towards her loved ones, is
the source of all happiness and virtues.
70. Pushti - Possessor of All Wealth. A true devotee get immense riches and happiness, and never suffers
privation, for the most benevolent Goddess Lakshmi is the possessor of all wealthand is bounteous.
71. Daridriyanashini - Remover of Poverty. By her Glory, Goddess Lakshmi procures for her devoted ones
every kind of wealth and prosperity, thus removing their poverty.
72. Preeta Pushkarini - One with Pleasing Eyes. In the ocean of her beauty, Goddess Lakshmi’s eyes are gentle
and pleasing. They are ever watchful, seeing everything, and are full of compassion and divine love.
73. Shanta - Peaceful or Calm. Ecstatic with a smiling face, as a sign of Her inner bliss, she shines with the
seven colours of the rainbow, just as a peacock dances with pleasure at the sight of clouds, even so, she
makes the minds of devotees dance with bliss, dispelling troubled thoughts.
74. Shuklamalambara - Wearer of White Garland and Attire. On emerging from the Ocean of Milk, seated on a
lotus, she looked so radiant and beautiful that the great ocean gave her a garland of imperishable white
flowers. Replendent in a white garland and attire, She personifies purity.
75. Bhaskari - Radiant like the Sun. Goddess Lakshmi’s entire image is dazzling, for She is the mine of all
virtues, shining like gems and precious stones. Her beauty is beyond comparison in the three worlds.
76. Bilvanilaya - Resider Under Bilva Tree. Goddess Lakshmi, Mother Nature in her pristine form, resided
under the bilva tree, whose leaves are offered as worship to the gods.
77. Vararoha - Ready to Offer Boons. Resplendent in all her glory, she is ever compassionate and benevolent,
always ready to offer boons to the virtuous.
78. Yashaswini - Reputed. The Supreme Goddess, splender and beautiful like a lotus, is reputed to be the
embodiment of Highest knowledge and Ultimate Reality.
79. Vasundhara - Daughter of the Earth. Goddess Lakshmi, Daughter of the Earth, creates, preserves and
destroys the universe for her own pleasure. She is changeless, yet is the cause of all changes.
80. Udaranga - Endowed with a Beautiful Body. Goddess Lakshmi is not only the Goddess of wealth but also of
beauty. She dazzles in all her splendour, exuding charm and grace, and is the focus of all admiration.
81. Harini - Deer-Like. Although attributeless, Goddess Lakshmi assumes the most beautiful form, and like a
deer, is ever graceful and gentle.
82. Hemamalini - Having Golden Garlands. The beautiful Goddess, having emerged from the Ocean of Milk on
a lotus flower, is ever fond of wearing the golden flower garlands that bedeck her bosom supremely.
83. Dhanadhanyaki - Bestower of Wealth and Foodgrains. Goddess Lakshmi, symbolic of wealth and
prosperity, is also the Goddess of foodgrains. She fulfils the desires of the ever-faithful and showers her
grace on them.
84. Siddhi - Ever Ready to Protect. The great Supreme Goddess is always ready to protect anyone who seeks
her blessings and grace. She is benevolent, compassionate, forgiving and loving.
85. Straina Soumya - Showering Goodness on Women. The compassionate, loving mother of the world is
Goddess Lakshmi. She provides succour to her loved ones, especially women, showering her divine grace
on them.
86. Shubhaprada - Granter of Auspicious Things. The auspicious and bebevolent Goddess Lakshmi makes
everyone affluent with all kinds of riches. She is the treasury, the fountainhead from which flows the
material that the universe is built of.
87. Nrupaveshvagathananda - Loves to Live in Palaces. Goddess Lakshmi, the embodiment of wealth, power
and knowledge, loves to dwell in palaces, meaning that she resides in those who are large-hearted, for she
herself is most bountiful.
88. Varalakshmi - Granter of Bounty. Goddess Lakshmi is the repository of all virtues. She is ever bountiful and
compassionate, bestowing all kinds of riches and happiness on whoever worships her truly.
89. Vasuprada - Bestower of Wealth. All virtues are embedded in the virtuous Goddess Lakshmi, and by her
grace, one accomplishes one’s desire. She is the personification of benevolence and bestows lavishly.
90. Shubha - Auspicious. Goddess Lakshmi, also called Shubha, is the harbinger of good auspices, for she is
full of bliss and good vitues, worshipped by all, loved by all, aven by the gods. Endowed with everthing
auspicious she spells success and prosperity.
91. Hiranyapraka - Amidst Gold. The great Goddess, with her gracious and radiant experience, stands out
amidst the glittering gold-like rays of a thousand suns.
92. Samudratanaya - Beloved Daughter of the Ocean of Milk. When the Ocean of Milk was churnes, there
emerged fourteen gems. Emerging out of it as one of them, Goddess Lakshmi chose Lord Vishnu’s
companionship for ever.
93. Jaya - Goddess of Victory. As the triumphant victor, Goddess Lakshmi is the element of success in all
actions, pervading the three worlds with her faultness brillance. She is Supreme, she is Omniscient.
94. Mangala - Most Auspicious. Goddess Lakshmi is the source of all that is good and auspicious. She is the
harbinger of good auspisces.
95. Devi - The Deity. She is pure Consciousness, unformulated or undifferentiated. Unsupported, she is the
support of the universe.
96. Vishnuvakshah - Residing in Vishnu’s Chect. Residing in the chest of Lord Vishnu, Goddess Lakshmi
worships and adores het consort. They are the two aspects of the Ultimate reality.
97. Vishnupatni - Consort of Vishnu. When Goddess Lakshmi emerged from the Ocean of Milk, Lord Vishnu
chose her as his consort. She is the Darling of the three worlds, being gentle, loving, benevolent and
beautiful.
98. Prasannakshi - Lively-Eyed. Goddess Lakshmi, whose eyes are like lotus petals, who is gold-hued, who has
in her hand a lotus flower, is soft and gentle like the lotus stem, and she showers her loved ones with her
blessings.
99. Narayana Samashrita - Sought Refuge in Narayana. Goddess Lakshmi, the beloved consort of Vishnu,
sought refuge in his chest after emerging from the lotus. The great Lord Vishnu is the power that sustains
the world, and Goddess Lakshmi represents the inherent energy in that power.
100. Daridriya Dhwamsini - Destroyer of Poverty. Being a treasure of Kindness, the great Goddess
dispels all ignorance, and eliminates poverty. she is the personification of Kindness and benevolence.
101. Devi - Goddess. The gracious Goddess is the darling Daughter of the entire universe. Even
luminaries like the sun and the moon, and the gods and mortals worship her devotedly.
102. Sarvapadravanivarini - Dispeller of all Distresses. The primordial power of the ultimate being the
focal point of everything we experience, Goddess Lakshmi is full compassion and out of love for her
devotees, she relieves them of all their distresses.
103. Navadurga - All Nine Forms of Durga. The Omniscient, most powerful Goddess, assumes all the
nine forms of Goddess Durga, for Goddess Lakshmi is Durga, Lakshmi, i.e., the Ultimate form of reality.
104. Mahakali - A Form of Kali. Goddess Lakshmi, armed with many radiant weapons in all her eighteen
hands, is also Mahakali, the vanquisher of the demon Mahishasura.
105. Brahma-Vishnu-Shivatmika - Trinity of Brahma-Vishnu-Shiva The Supreme Goddess, the cause of
all changes and creation, is the Mistress of all three worlds. Even Shiva, Vshnu and Brahma revere Her, for
she is the beloved of all.
106. Trikalagyanasampanna - Aware of the Past, Present and Future. Pure as the rain-drenced sky,
charming and untouched by impurity, Goddess Lakshmi is aware of the happenings of the past, the present
and the future.
107. Bhuvaneshwarya - Supreme Deity As ruler of the whole universe, Goddess Lakshmi holds a pitcher
of nectar in one hand, and in the other, a bell constantly ringing - these proclaim her victory. She is ever
victorious.
108. Sri - She who is married to Vishnu.
Wealth That Flows From Mother Lakshmi
Lakshmi is often represented in sculpture seated on a lotus, full-breasted and broad hipped, beneficently smiling
and sometimes being anointed by a pair of elephants. Her vehicle is a white owl. She has no fierce form. Mother
Lakshmi is the One who bestows the 16 types of wealth:(1) Fame; (2) Knowledge; (3) Courage and Strength; (4)
Victory; (5) Good Children; (6) Valor; (7) Gold, Gems and Other Valuables; (8) Grains in abundance; (9)
Happiness; (10) Bliss; (11) Intelligence; (12) Beauty; (13) Higher Aim, High Thinking and Higher Meditation; (14)
Morality and Ethics; (15) Good Health; (16) Long Life.
Lakshmi’s Manifestion Into Being
The story of Lakshmi’s birth begins when the Devas (minor gods) were in a race against the Asuras (demons) to
obtain amrit (the nectar of immortality). The Devas consulted Vishnu was on earth as Kurma, a tortoise. They
decided they would churn the oceans for the amrit. They created a churn by threading the serpent Vasuki around
Mount Mandara. Kurma dived to the ocean floor and balanced Mount Mandara on his back. In the grip of Kurma’s
cosmic clutch, the mountain could not sink into the ocean bed. The gods churned and received the Nectar of
Immortality from Lashmi Devi and then fourteen treasures came to their hands. Lakshmi Chose Vishnu as Her
Consort. Vishnu carried Lakshmi from the ocean into His heaven. Each time Vishnu descends on earth as an avatar,
He is accompanied by an avatar of Lakshmi.
Meaning of Lakshmi
As a female counterpart of Lord Vishnu, Mata Lakshmi is also called ‘shri’, the female energy of the Supreme
Being. Goddess Lakshmi means “Good Luck” to Hindus. The word ‘Lakshmi’ is derived from the Sanskrit word
‘Laksya’, meaning ‘aim’ or ‘goal’, and she is the goddess of wealth and prosperity, both material and spiritual. Also
‘lakh’ which means ‘one hundred thousand’ as a monetary unit in India, is the first part of Lakshmi’s name~
symbolizing her blessings that pour forth abundantly.
Festivals of the Goddess Lakshmi
Lakshmi is the household goddess of most Hindu families and a favorite of women. Although she is worshipped
daily, the festive month of October is Lakshmi’s special month. Lakshmi Puja is celebrated on the full moon night
of Kojagari Purnima. Fridays are considered auspicious for Lakshmi Puja. The Friday before the full moon in the
Hindu month of Sraavan is considered specially sacred and Varalakshmi puja (puja for boons and longevity) is
performed on that day by ladies in the temples and in the homes.
Diwaali, the festival of lights, is also an occasion for Lakshmi Puja. Three days during Navarathri are also
celebrated for Lakshmi. On the full moon night following Dusshera or Durga Puja, Hindus worship Lakshmi
ceremonially at home, pray for her blessings, and invite neighbors to attend the puja. It is believed that on this full
moon night the goddess herself visits the homes and replenishes the inhabitants with wealth. A special worship is
also offered to Lakshmi on the auspicious Diwali night. Year after year we have seen the lamps being lit for Diwali,
the birth day and the wedding day of Goddess Lakshmi.
In the dark night the glowing flames herald the advent of longer nights and the early days of an Indian winter.
Lakshmi is worshipped along with the beloved, pot-bellied, elephant-headed, auspicious God, Sri Ganesha.
Ganesha, Lakshmi and Saraswati usually are always shown together, symbolizing that Wealth must be
accompanied by Intellect and Humility.
Ashta Lakshmi: 8 Forms
Lakshmi has 8 primary forms. These 8 forms are personified as Ashta Lakshmi (Ashtalakshmi). These eight forms
are as follows:
(1) Adi Lakshmi: Mother Lakshmi resides with Lord Narayana in Vaikuntha, the abode of Lord Narayana. She is
known as Rama, which means bringing happiness to the mankind. She is also known as Indira (who holds lotus or
purity). In this form, Laxshmi is normally seen serving Sri Narayana. Lord Narayana is omnipresent. Adi Lakshmi
or Rama Lakshmi serving Sri Narayana is symbolic of her serving the whole creation. Adi Lakshmi and Narayana
are not two different entities but one only. Lakshmi is Shakti. Lakshmi is the Power of Narayana.
(2) Dhanya Lakshmi: Dhanya means grains. Lakshmi is the Goddess of the Harvest and the Devi who blesses with
abundance and success in harvest. Harvest is a time of abundance after a long period of patience and tending to
fields. This symbolizes the inner harvest, that, with patience and persistence, we obtain the abundance of inner Joy
through the blessing of Dhanya Lakshmi.
(3) Dhairya Lakshmi: This form of mother Lakshmi grants the boon of infinite courage and strength. Those, who
are in tune with infinite inner power, are always bound to have victory. Those who worship mother Dhairya
Lakshmi lead a life with tremendous patience and inner stability.
(4) Gaja Lakshmi: In the holy book of Srimad Bhagavata the story of the churning of the ocean by Gods and
demons is explained in detail. Sage Vyasa writes that Lakshmi came out of the ocean during the churning of the
ocean (Samudra Manthan). So she is known as a daughter of the ocean. She came out of the ocean sitting on a full-
bloomed lotus and also having lotus flowers in both hands with two elephants by her sides holding beautiful
vessels.
(5) Santan Lakshmi: In the family life, the children are the greatest treasure. Those who worship this particular form
of Sri Lakshmi, known as a Santan Lakshmi, are bestowed with the grace of mother Lakshmi and have wealth in
the form of desirable children with good health and a long life.
(6) Vijay Lakshmi: Vijay is victory. Vijay is to get success in all undertakings and all different facets of life. Vijay
is to conquer the lower nature. Hence those, with grace of mother Vijay Lakshmi, have victory everywhere, at all
time, in all conditions. Victory to Vijay Lakshmi!
(7) Dhana Lakshmi: Dhana is wealth. Wealth comes in many forms: Nature, Love, Peace, Health, Prosperity, Luck,
Virtues, Family, Food, Land, Water, Will Power, Intellect, Character, etc. With the grace of mother Dhana Lakshmi
we will get all these in abundance.
(8) Vidya Lakshmi: Vidya is education. Serenity, Regularity, Absence of Vanity, Sincerity, Simplicity, Veracity,
Equanimity, Fixity, Non-irritability, Adaptability Humility, Tenacity, Integrity, Nobility, Magnanimity, Charity,
Generosity and Purity are the eighteen qualities imbibed through proper education that only can give immortality.
Lakshmi Gayatri
Om Mahalakshmyaye Vidmahe
Vishnupriyaye Dhi-Mahi
Tanno Lakshmth Prachodayat

Saraswati Devi - Goddess Of Learning

The Glory Of Saraswati Devi
Saraswati is a Hindu goddess of learning. She is the goddess of speech (Vac), the Flowing-One. She represents the
union of power and intelligence from which organized creation arises. Saraswati posseses all the learnings of the
the Vedas, scriptures, dancing, musical power and poetry. She revealed language and writing to man. Her origin is
the lost Vedic river Saraswati. This is the source of her profound connection to fluidity in any aspect (water, speech,
thought, etc.). She is wisdom, fortune, intelligence, nourishment, brilliance, contentment, splendour and devotion.
This webpage is dedicated to this Beautiful Goddess of Intellect.
Origins of Saraswati
The Sarasvati river was one of the major water causeways in northwest India. The river was navigable in the third
and fourth millennium, BCE, from the Gulf of Khambat (Lothal) throughout Surkotada and Kotda (Dholavira, close
to Bet Dwaraka) and upward th rough Nara-Hakra-Ghaggar-Sarasvati channels, right through to Mathura. It flowed
directly through the Marusthali desert, one of the largest deserts in the world. During the third and fourth
millennium BCE, an extensive civilization lived along its banks . Although considered a part of the Indus Valley
Civilization, these groups of people shared a different lifestyle and different religious practices. All of the sacrifices
and worship practices were primarily done on the banks of the river; the river wa s considered the most pure and
auspicious place to do these sacrifices. The river was described in the Vedas as the “Mother of all rivers”.
One such religious practice used the river directly. As each of us live and interact in this material world, where the
majority of our action s are considered unclean and unhealthy, we accumulate residues of these actions inside and
outside of our body. The practice entailed submerging the whole body into the river. As the waters engulf and
surround, the purity of the waters wash away all the foulness from the body, leaving the body fresh and pure when
emerged from the river. Like a clean slate.
This practice is interesting to note when discussing the migration of the civilization and the migration of religious
practices. In the fourth millennium, the Sarasvati River was drying up due to the dryness of the prevailing monsoon
winds, which did not bring enough rain to keep the region moist. Consequently, the civilization migrated to the
Kubha River, where they renamed the river to the Avestan Sarasvati.
This drying up of the river was a turning point in many of the beliefs of the people, and is noted in the Upanishads.
Here, this act is explained in a myth. The Gods wanted someone to transport “fire” or Agni to the sea. The gods
entrusted the Sarasvati River to perform this task. After gaining permission from her father Brahma, Sarasvati
gathered up all her waters, and formed a body. She then carried the fire to the sea. The myth holds many symbolic
meaning to the religious changes that were developing with the emergence of the Upanishads, as well as the
physical changes of the river. The fire in reference, Agni, was the sacrificial fire and served as the link between hu
mans and the gods. Sarasvati’s mission was to take this fire and deliver it to the sea, which can be associated with
the ocean of consciousness, an aspect of the absolute. In doing so , the fire would become extinguished, and at the
same time, would be removed form the world of man (the relative). The gods choose the Sarasvati River as the only
one able to perform this task. Due to the purity of her waters, and the fact that she is water, she is able to
accomplish the task.
In this event, Sarasvati has moved from a sacred river, to a goddess; she is a goddess of purity. She has also
deposed of the sacrifice as the sole mode of reaching the gods and the absolute. As mentioned in the Upanishads,
the sacrifice changes from fi re and rituals, to internalizing the process. In pursing knowledge, a sacrifice of the self
is necessary to exit from the karmic world. In this knowledgeable state, the person becomes liberated through
disciplines of the body, breathing, and mind. As a result, from removing the sacrificial fire and replacing it with a
sacrifice of the self through obtaining knowledge, Sarasvati has now become the goddess of knowledge and
learning. Also, the conventional modes of ritual movements as the concentration o f the sacrifice was extinguished.
In its place, sounds, such as the sound OM and mantras became the most important quality. Sarasvati was given the
title of music and speech.
Although the waters of the ancient Sarasvati River are all dried up, one can still ride on the currents and waves of
Sarasvati to become pure. In the pursuit of knowledge and learning and through proper use of sound and speech,
ultimate purity can now be achieved: moksa.
Saraswati and the Gods
The Puranas relate Saraswati to Brahma and Vishnu. Most frequently, she is associated with Brahma. Her
connection with him dates earlier than to any other God. She is portrayed mostly as his wife and occasionally as his
daughter. When Vishnu’s popularity in India increased, myths relating Saraswati to him appeared.
Saraswati and Brahma: When Saraswati is pictured as a wife of Brahma, she is usually portrayed as white
complexioned, wearing white or yellow garments, and accompanied by a peacock or/and a swan (symbols of
Brahma).
Origin of Brahma’s 5 heads due to Saraswati: Brahma created Satarupa (Saraswati) out of his own body, and
became enamoured with her. He was looking at her amorously. In order to avoid his glances, Satarupa turned to the
right side from his gaze. In order to see her then, Brahma created a second head. As she passed to his left and his
rear, in order to avoid his lustful glances, two other heads of the god successively appeared. At last she sprang to
the sky, and following her, a fifth head of Brahma was also formed.
(From the Matsya Purana)
Brahma’s Great Sacrifice:Brahma decided to perform a great sacrifice and for that purpose he and his wife Savitri
(one of the names for Saraswati) went to Pushkara. When all the preparations were made with due rites and
ceremonies for performing the sacrifice, Savitri, detained by some household affairs, was not in attendance. A priest
was immediately advised to call her. But she replied that she had not yet completed her dress, nor arranged several
affairs. Since without a wife no advantage could be derived by performing a sacrifice, Brahma advised Indra to
bring a wife from wherever he could find one. Indra proceeded accordingly and, he found a milkmaid Gayatri
(another name for Saraswati) who was young, beautiful . Indra seized her and brought to the assembly. Then
Brahma told that he would espouse the mikmaid and she would be regarded as the mother of the Vedas. Thus
Brahma was united with Gayatri.
At this time Savitri, accompanied by the wives of Vishnu, Rudra and other gods, come to the place of sacrifice.
Seeing the milkmaid in the bride’s attire, Savitri became furious and cursed Brahma and all the other gods and left.
But Gayatri repaired most of the curses by performing proper sacrifices.
(From the Skanda Purana)
Origin of Saraswati and Her Marriage to Vishnu: Once Krishna felt an inclination to create and thus sprang from
him Radha, his shakti. Their union produced the mundane egg, which Radha threw into the numdane waters.
Krishna was incensed at this unmotherly conduct of Radha and cursed her with everlasting youth and barrenness.
At this point, suddently from the lip of Radha sprang forth a lovely daughter Saraswati of white complexion
wearing yellow dress, bedecked with jewels and holding a Veena and a book in her hands. Radha again parted
herself into two and her left half was transformed into Kamala or Lakshmi. At this, Krishna also parted into two and
produced the four-armed Vishnu from the left side of his body. Krishna gave Sarasvati and Lakshmi to Vishnu as
wives.
(From the Brahma-Vaivarta Purana)
Fight Between Saraswati and Ganga: Besides Saraswati, Vishnu married Ganga. One day Ganga was looking
wistfully at her husband, and Vishnu was reciprocating the glances. This was too much for Saraswati who began to
accuse Vishnu of partiality. Vishnu left the place to give Saraswati time to calm herself down. But this only served
to anger Saraswati more. She advanced threatingly to Ganga when Lakshmi intervened. Lakshmi held Saraswati
away from Ganga. Saraswati then cursed Lakshmi. Vishnu, having found out about what happened, cursed both
Saraswati and Ganga with transformation into rivers, and also gave both of them to other husbands. Saraswati was
given to Brahma and Ganga to Shiva.
(From the Brahma-Vaivarta Purana)
Saraswati: Iconographic Symbolism
The river imagery of Sarasvati represents a migration from a world of ignorance or bondage to a shore that
represents enlightenment and freedom. This religious quest represents a state of transition or rebirth in which a
spiritual pilgrim sloughs off his old self and is born again, free and enlightened.
Sarasvati’s female form demonstrates the great respect and recognition that women held in the Vedic tradition. She
extols tolerance, as well as moral and spiritual strength. She can withstand roughness and bear pain. She is the
consort of Brahma, so this shows that knowledge and creation are in harmony. Her white complexion and garments
point to her absolute purity. Her four arms represent the four directions, giving the notion that Sarasvati is all-
pervading. The front arms relate to the manifest world, and the back arms to the subjective world. She also
demonstrates the four aspects of the personality-the mana, the buddhi, the chitta and the ahankara. The book
symbolizes the totality of knowledge. Placing it in the left hand means that acquisition and application of
knowledge should be controlled by the softer side of the human personality. The rosary symbolizes concentration or
the meditative process involved in the acquisition of knowledge. The swan demonstrates the discriminatory power
between right and wrong, as well as the real and unreal. It states, “live in the world, but do not be possessed by it”.
It symbolizes ‘jiva’ and the ‘prana’ which manifest through the inhaling and exhaling processes. The swan floats
above the water in a state of samadhi. The peacock represents mundane knowledge that is unstable and leads to
worldly desires. The peacock points to the chance of ignorant activity taking charge of the human personal ity--the
dominates the head and the right side. Sarasvati as she is represented in the middle demonstrates a need for for a
balance between both. The lotus represents supreme knowledge in activity. It is a symbol of evolution and
detachment. It makes its way through the ocean of life by rising above its surface--it is the path from the outer being
to the inner being.
The Veena points to the collective sound of all our thoughts and actions as it is manifest as music in the cosmic
universe; it marks the withdrawal of the senses and the focus needed to attain knowledge. Placing the left hand on
top of the veena closer to the heart shows that knowledge should be used for the good of others. Placing the right
hand on the bottom shows that negative knowledge should be kept under control. The veena points to the potential
for the negative and positive purposes of knowledge--the choice is left to the person as to which type of knowledge
is used.
There is a special type of Veena called Saraswati Veena. The Sarasvati Veena is one of the oldest instruments of the
world. It is a fretted organ which can produce notes in four octaves. Four strings are attached to the main bridge and
three extra strings are used to keep count of the ‘taala ’or the cycle of beats. The drum to the right is the sound box,
the drum to the left is used for support. The goal is to create a melodious, continuous sound or ‘taanam’ which
awakens the inner senses. The Veena imparts a vocalized quality, or ‘Gayaki’ which creates the feeling that divinity
itself is speaking through the flow of music. The Veena is considered the spinal cord, and the creation of music stirs
the invocation of knowledge within the soul.
Saraswati: Connection to Yoga
Sarasvati gives the essence of one’s self. She provides us with the mundane and spiritual knowledge of our lives.
She is a representation of the science of life, or the Vedanta, which attempts to unravel the essentials of human
existence and the universe concealed within. She points to the ultimate aim of human life which is to realize the
true nature of the self even if it requires an enormous amount of determination, perseverance and patience. The
knowledge that Sarasvati renders through continual worship, devotion and discipline is one of an integral vision in
which both temporal and spiritual levels of study are meditated upon, practiced and developed. Therefore, she
allows one to exist in the material world while striving for the plane of Brahman. The connection one forms with
Sarasvati is one with words and music, which are the very source of the cosmos, the Brahman. She is the impeller
of true, sweet speech, she is the creative process with the syllable, ‘OM’. She is the potent quality of sound.
Sarasvati is the ocean of understanding, the consciousness which vibrates with different types of knowledge. She is
the cause of all movements, the source of spiritual light, remover of all ignorance and promoter of knowledge.
Students that are here to discover, invent and create a new world fall under Sarasvatis grace, that is why we must be
open and disciplined to acquire the knowledge which she can give to us. Sarasvati shows that human destiny
involves the refinement of nature. Being fully human necessitates molding, enhancing and refining the natural
world to make it habitable. Artistic creation as well as knowledge of the sciences epitomize human culture;
integrated knowledge refines the world into something beautiful and special.
Saraswati: Rituals and Festivals
Ritual worship of Saraswati in the Bengali Tradition:

The idol is in white , symbolizing purity. The sari of the Deity is white or yellow dyed in the natural dye made from
“Shiuli” flowers. The place where the idol is kept for the puja is decorated with Rangoli and the design of a fish is
considered auspicious. A flat low stool made of wood is covered with yellow cloth and the idol is placed on it,
facing East. Then, the face of the idol remains covered till the priest begins chanting the mantras at the
commencement of the puja. A green coconut is placed on an earthen pot with a red checked cotton cloth called
“Gamcha”. For the actual puja, flowers are used but the most significant is the Palash or flame of the forest and
marigold flowers. Students place their books in front of the goddess. The offerings to the goddess are mainly fruits:
most significant are Berries from the wild plum tree. Other fruits include tapioca. Sweets must include puffed rice,
jaggery and yogurt. Family members bathe early and dress in yellow attire and assemble in front of the Goddess.
The earthen pot is tied with a string which will be untied only on the next day by the priest before Bisarjan. A havan
puja is done by the priest using special wood, ghee, joss sticks and incense. There absence of a burnt smell signifies
the success of the puja. A diya or lamp is also kept lit along with the prasad. A handful of flowers particularly
marigolds and flame of the forest are given to each devotee to offer to the goddess as “pushpanjali”--Pushp,
meaning flowers and Anjali meaning offering. The offering is done in batches of devotees who repeat mantras after
the priest. Arati is performed by the priest in the morning and again in the evening. this is done while chanting
sanskrit slokas and accompanied by the blowing of conch shells and the beating of drums. The lit lamp used during
the Arati is passed around for each devotee to warm his/ her hand and touch their heads. Nobody touches books on
that day. This signifies that the goddess is blessing the books placed in front of her that day.
Basant Panchami: is celebrated on the fifth lunar day of the month of Magh, which is between the moths of January
and February. It is also celebrated as Shikshapatri Jayanti. On this day, yellow is the predominant color as all are
garbed in bright yellow clothes. This has to do with the onset of spring and the blooming of yellow mustard flowers
in the fields. There is a great deal of festivity with the flying of colorful kites. It also happens to be the second most
popular festival in Lahore, Pakistan and the incorporation of this traditionally hindu festival into modern Islamic
culture has an interesting story behind it.
Temples Dedicated to Saraswati
There are Saraswati temples in Deupatan, Kamalakshi, Thimi, Bhadrakali and Swyambhu, Neel Saraswati at
Gairidhara, among others in the Kathmandu Valley. Saraswati Temple in the University of Roorkee.
Prthudakeshwara Temples in Pehowa, Haryana. They were built by the Marathas in honour of Saraswati.
Saradamba Temple in Sringeri. Sarada Temple in the Neelam Valley in Kashmir. Basar: Situated 50 Kms from
Nizamabad at Basara ,on the banks of river Godavari, the Sri Gnana Saraswathi Temple is the only temple in South
India dedicated to the Goddess of Learning.
Saraswati: Connection to Other Religions
Sarasvati is well known in a variety of other religions outside of Hinduism. She appears in Jainism and Buddhism,
and has made her way from India to Japan as well as to other places around the world.
In Jainism, Saravsvati has been given many titles, a few of these include: The Dispeller of Darkness & Ignorance,
The Remover of Infatuations, The Destroyer of Miseries and The Bestower of Knowledge. As in Hinduism, she
also stands as a symbol of purity.
In the transition from early (Theravada) Buddhism to Mahayana Buddhism, may elements of Hinduism were
transplanted into Buddhism. In early Buddhist mandalas, various divinities were depicted of Mahayana Buddhism.
In those early Buddhist mandalas, Sarasvati is located in the south-west of the innermost circle, between Brahma
and Vishnu, symbolizing her close connection with these two deities. In Buddhism, Sarasvati is the Bestower of
Knowledge, Intelligence & Memory; and she confers wisdom and learning upon her worshippers. She possesses
many forms within Buddhism, including Vajra-Sarasvati, Vajrana-Sarasvati, Vajra-Sarada and Mahasarasvati.
During a period of Tantric dominance within Buddhism, many of the Mahayana Buddhist texts were transmitted
through the Himalayan passes to Nepal, Tibet, Java, China and eventually Japan.
In Tibet, she is known as Vajra-Sarasvati and is often depicted as wielding a Thunderbolt (vajra). In Japan, the
goddess Benten is seen as a manifestation of Sarasvati. Her full name in Japanese is Dai-Ben-Zai-Ten or The Great
Divinity of Reasoning Faculty. She is believed to confer power, happiness, riches, long life, fame and reasoning
powers. In later times she came to be regarded as one of the seven deities of good fortune. A myth in Japan speaks
of a hideous pond dwelling serpent that terrorized the villages and devoured the children for miles around. Benten
could not bear to witness such destruction. Therefore she stirred up an earthquake and hovered above the serpent’s
lair in the dust clouds. Descending, she called it forth. At first Benten was filled with loathing. But the serpent king
wooed her with soft and tender words until her heart was melted, and--making him promise to mend his savage
ways--she married him. It is interesting to note that Ben-Ten, as goddess of speech was won by words.
Names of Saraswati - Sarasvati
Bharati - eloquence; Mahavidya - transcendent knowledge; Vac - speech; Mahavani - transcendent word; Arya - the
noble one; Brahmi - power of the immense being; Kamadhenu - the wish cow; Bijagarbha - womb of the seed or
womb of the elements of speech; Dhanesvari - divinity of wealth; Vacdevi - divinity of speech; Vinapani - the one
that holds the vina; Sarada - giver of essence; Vageshvari - mistress of speech; Brahmi - wife of Brahma and
Gayatri.

Sai Baba Trinity - Sai Baba Avatars & Incarnations

Sai Baba Trinity - Three Sai Avatars / Incarnations Of Sai Baba
Sathya Sai Baba revealed that there is actually a Trinity of Sai Avatars. The first incarnation of the Sai Trinity was
Shirdi Sai Baba (who embodied Shiva). The second incarnation of the Sai Trinity is Sathya Sai Baba (who
embodies Shiva Shakti). The future incarnation of the Sai Trinity is Prema Sai Baba (who will embody Shakti).
Links About Prema Sai Baba Avatar (Incarnation)
• Prema Sai Baba Information

• Prema Sai Baba And The Blitz Interview With Sathya Sai Baba
• References About Prema Sai
• First Mention To Prema Sai Baba In 1963 Discourse
Links About Shirdi Sai Baba Avatar (Incarnation)
• Information About Sai Baba Of Shirdi

• About Sai Baba: Part I September 29, 1990
• About Sai Baba: Part II September 27, 1992
• About Sai Baba:Part III October 6, 1992
Links About Sathya Sai Baba Avatar (Incarnation)
• Information About Sathya Sai Baba

• Sathya Sai Baba Official International Web Site
• Sri Sathya Sai Central Trust - Prashanthi Nilayam
• Radio Sai Global Harmony
• Sri Sathya Sai Books & Publications Trust
• Sai Cast
• Sai Young Adult Newsletter
• Sri Sathya Sai Institute Of Higher Learning
• Sathya Sai Educare
• The Sathya Sai Book Center of America


Hindu Gods

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Hindu Gods

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Hindu Gods & Goddesses In India - Hinduism

Hindu Gods & Goddesses (Deva - Devi) In India - Hinduism

- Elephant Headed God - Sri Ganesha - Ganesh - God Of Auspiciousness

- Ganeshani - Female Shakti Form Of Lord Ganesha

- Bhramari Devi - Goddess Of Black Bees

- Gayatri Devi - Sri Gayathri Mantra - Mother Of The Vedas

- Lakshmi Devi - Sri Laksmi Ma - Goddess Of Wealth & Prosperity

- Saraswati Devi - Sarasvati Ma - Goddess Of Learning

- Sai Baba Trinity: Shirdi - Sathya - Prema Sai Baba Avatars

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Gayatri Devi - Gayathri Mantra

OM BHUR BHUVAH SWAH

Meaning Of The Gayatri Mantra

Om: The primeval sound

Sathya Sai Baba: About Gayatri

Sathya Sai Baba: Three Potencies In Man

Sathya Sai Baba: Triple Aspects Of Gayatri

Sathya Sai Baba: Power Of Gayathri Manthra

Other Types Of Gayatris

Gayatri of Shakti, Cosmic Power:

Gayatri of the Guru:

Gayatri of Surya, the Sun:

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Mother Kali - Goddess Kalika Devi

Scriptural References to Kali

Different Forms of Mother Kali

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The Glory Of Mother Lakshmi

108 Names of the Goddess Lakshmi Devi

Wealth That Flows From Mother Lakshmi

Lakshmi’s Manifestion Into Being

Festivals of the Goddess Lakshmi

Ashta Lakshmi: 8 Forms

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Saraswati Devi - Goddess Of Learning

Saraswati and the Gods

Saraswati: Iconographic Symbolism

Saraswati: Connection to Yoga

Saraswati: Rituals and Festivals

Ritual worship of Saraswati in the Bengali Tradition:

Temples Dedicated to Saraswati

Saraswati: Connection to Other Religions

Names of Saraswati - Sarasvati

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Sai Baba Trinity - Sai Baba Avatars & Incarnations

Links About Prema Sai Baba Avatar (Incarnation)

• Prema Sai Baba Information

Links About Shirdi Sai Baba Avatar (Incarnation)

• Information About Sai Baba Of Shirdi

Links About Sathya Sai Baba Avatar (Incarnation)

• Information About Sathya Sai Baba

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