This is a scriptural commentary of Lahiri Mahasaya on Sri Sri Chandi, also known as Sri Durgasaptasati. In the dialogue, there is a point to answer. Where there are no words, there is no need to talk. The Lord who stays within the heart causes a person to express the Message which reveals accordingly. There are many words of wisdom in this Scripture, but they have been condensed here to help the Kriyanwits increase their sincerity and devotion. The Rig Veda states: Whatever blissful feelings are generated by discussing and practicing Kriya are called Prema : Divine Love and Bhakti : Utmost sincerity and Devotion. The spontaneous Revelation of the glories of the Goddess Durga is reflected in Her image, and the Yogis who witness this between the eyebrows transcend dualism (Dwaita) and monism (Adwaita) to establish themselves in Oneness with the ultimate Self. When the Yogi holds onto the state of the After-effect-poise of Kriya, then there is nothing to say. Whatever is expressed in Speech which comes out from the Tranquil Breath is the form and energy of Durga Gayatri. Everything is present in Her. Nama : Name and Rupa : Form are the same, for everything is Her name and Her form. The cause of Liberation (Mukti) and cause of man is Divine Mother. In the Rig Veda, She is referred to in many ways such as Bhadrang, Bhagavating, Krisnang, Graha Nakshatra Malini, Sivang. Durgang, Twang, Samutpannang, Agnivarnang, Sutang, Soumyang, Idang, Sresthang and Jyotisang Jyotiruttamang. Such is the form of the Goddess Durga, and it is everybody's duty to worship Her, that is, to practice Kriya sincerely.

Sri Durga Saptashati in Devanaagari script. All the Stotras and Suktams are included.

This is a scriptural commentary of Lahiri Mahasaya on Sri Sri Chandi, also known as Sri Durgasaptasati. In the dialogue, there is a point to answer. Where there are no words, there is no need to talk. The Lord who stays within the heart causes a person to express the Message which reveals accordingly. There are many words of wisdom in this Scripture, but they have been condensed here to help the Kriyanwits increase their sincerity and devotion. The Rig Veda states: Whatever blissful feelings are generated by discussing and practicing Kriya are called Prema: Divine Love and Bhakti: Utmost sincerity and Devotion. The spontaneous Revelation of the glories of the Goddess Durga is reflected in Her image, and the Yogis who witness this between the eyebrows transcend dualism (Dwaita) and monism (Adwaita) to establish themselves in Oneness with the ultimate Self. When the Yogi holds onto the state of the After-effect-poise of Kriya, then there is nothing to say. Whatever is expressed in Speech which comes out from the Tranquil Breath is the form and energy of Durga Gayatri. Everything is present in Her. Nama: Name and Rupa: Form are the same, for everything is Her name and Her form. The cause of Liberation (Mukti) and cause of man is Divine Mother. In the Rig Veda, She is referred to in many ways such as Bhadrang, Bhagavating, Krisnang, Graha Nakshatra Malini, Sivang. Durgang, Twang, Samutpannang, Agnivarnang, Sutang, Soumyang, Idang, Sresthang and Jyotisang Jyotiruttamang. Such is the form of the Goddess Durga, and it is everybody's duty to worship Her, that is, to practice Kriya sincerely. Chandra Shekhar Kumar is a direct disciple of Lord Maharishi Hiranyagarbha. He is Founder of Ancient Kriya Yoga Mission and Co-Founder of Ancient Science Publishers. He holds a degree of Integrated M.Sc.(5 yrs) in Physics from IIT Kanpur. Lahiri Mahasaya is a direct disciple of Mahavatar Babaji who is a direct disciple of Lord Maharishi Hiranyagarbha.

Kularnava Tantra is perhaps the foremost Tantra of the Kaula School and is constantly cited as an authority in Tantric literature. It is worthy of close study by those who would understand the tenets and practice of the tradition of which it is a Sastra. It calls upon man to wake up to the rare privilege that has been given to him, e.g., human birth in which the being becomes conscious of himself and is offered a choice, a choice between stagnation and rapid progression towards his Godhead. He is asked to purify himself and told how to do it. In unambiguous terms he is told that a wine-drinker is different from the drinkers of ecstasy; the union of delight is between the ascending Shakti and the presiding Lord above, and not between man and woman. The Introduction by Arthur Avalon (Sir John Woodroffe) gives a concise outline of the work. Sri M.P. Pandit, who is a keen student of the Tantras and Vedas, has rendered the work in English in eleven chapters. The Readings are free transla-tions with annotations where necessary, omitting technical details but preserving the spirit and essential import of the original in his characteristically lucid style. The complete text is given in Devanagari after being duly edited by Taranatha Vidyaranya for those who wish to study the book in the original Sanskrit..

About 16 centuries ago, an unknown Indian author or authors gathered together the diverse threads of already ancient traditions and wove them into a verbal tapestry that today is still the central text for worshippers of the Hindu Devi, the Divine Mother. This spiritual classic, the Devimahatmya, addresses the perennial questions of the nature of the universe, humankind, and divinity. How are they related, how do we live in a world torn between good and evil, and how do we find lasting satisfaction and inner peace? These questions and their answers form the substance of the Devimahatmya. Its narrative of a dispossessed king, a merchant betrayed by the family he loves, and a seer whose teaching leads beyond existential suffering sets the stage for a trilogy of myths concerning the all-powerful Divine Mother, Durga, and the fierce battles she wages against throngs of demonic foes. In these allegories, her adversaries represent our all-too-human impulses toward power, possessions, and pleasure. The battlefields symbolize the field of human consciousness on which our lives' dramas play out in joy and sorrow, in wisdom and folly. The Devimahatmya speaks to us across the ages of the experiences and beliefs of our ancient ancestors. We sense their enchantment at nature's bounty and their terror before its destructive fury, their recognition of the good and evil in the human heart, and their understanding that everything in our experience is the expression of a greater reality, personified as the Divine Mother.

The name Chandi comes from the word "chand" which in Sanskrit means to tear apart. The spiritual meaning of Chandi is "She Who Tears Apart Thought." The recitation of the Chandi Path is designed to guide the reader's awareness into the presence of Chandi - the Divine Mother Herself - so that all conflict of mind may return to Peace.

Esoteric rituals and hymn to glorifying Durgā (Hindu deity), with Sanskrit text and English translation.