𝓘𝓽'𝓼 𝓽𝓱𝓮 𝓑𝓾𝓯𝓯𝓪𝓵𝓸'𝓼 𝓯𝓪𝓾𝓵𝓽.

He never wanted to die, therefore he looked at Lord Brahma and said, “If you are happy with my penance, grant me immortality.” Brahma was unable to bestow upon him immortality because Brahman is both niṣkala and sakala. Kalā is Prakriti. When considered without Prakriti (Prakterany), the Nikala-Brahman or Para-Brahman is the Tat. It is called sakala when done with Prakriti.

So Prakriti can only bestow immortality because as the substance of Prakriti is the three guṇ as It is then sa-guṇ a, as in the previous state It was nir-guṇ a. Though in the latter state It is thought of as without Shakti, yet (making accommodation to human speech) in It potentially exists Shakti, its power, and the whole universe produced by It.

Brahma instead granted him access to Prakriti, and the demon took as immortality. Finally, he had to face the mothers. The Mahābhārata describes the Mothers as having dark skin, speaking various languages, and inhabiting mountains and caves. Together, these traits suggest that the Mothers were present in the multi-ethnic diaspora of Indus-Sarasvatī emigrants, who resettled in remoter, peripheral regions after abandoning their doomed villages, towns, and cities. Although the Brāhmaṇical culture that produced the Mahābhārata viewed the probably non-Āryan Mothers with suspicion, the Śākta authors of the Devīmāhātmya accorded them full legitimacy, fixing their identification with the Vedic and post-Vedic gods, and then revealing them not as mere goddess-consorts but as individualized powers of the one Great Goddess. Thereupon, the Devī appears on the bank of the Gaṅgā. Her effulgent manifestation, emerging from the body of Parvati, embodies the guna of sattva, the energy of light, purity, peace, and goodness. Having already revealed her tamasic and rajasic aspects, she appears as sattvic and bewitchingly beautiful, although she will take on multiple and varied forms during battle.

Mahiṣāsura was defeated. The impetuous, ill-tempered Mahiṣāsura, whose name means “buffalo demon,” is the central demonic figure of the second carita. As told by Medhas, the story of his defeat at the hands of Durgā differs significantly from the only account known with certainty to predate the Devīmāhātmya. That version, found in the third book of the Mahābhārata, makes no mention of the Devī. Instead, during a prolonged battle between the gods, led by Indra, and the asuras, Mahiṣa emerges as a menacing but heroic figure. He scoops up a great mountain and hurls it down upon the gods, crushing the celestial hosts in vast numbers. Later, when he attacks Rudra, the god refrains from killing him because of an earlier decree that Mahiṣa will meet his death at the hand of Skanda, who then hurls his blazing spear and with a fatal blow split open Mahiṣa’s head. In the Devīmāhātmya’s retelling, which intertwines threads from several disparate Indian traditions, Mahiṣa is already the established chief of the asuras when he defeats Indra—here called Puramdara (“destroyer of strongholds”). The epithet alludes to the power of Indra’s thunderbolt to release life-giving rain from the clouds. Mahiṣa then becomes the lord of heaven.

In Sanskrit the verse reads, indro ’bhun Mahiṣāsura (“Mahiṣāsura became Indra”). To be clear, after the Vedas, Indra is no longer the most important god or even a specific god. Instead, the name Indra refers to the top position in the pantheon, just like the name Manu refers to an office that has been held by different people at different times. The same is true of kingship on earth, and here Medhas makes a connection between what happened to Indra and what happened to Suratha. The teaching of the second carita is intended specifically for the king.

The question now arises that if Durga was the Prakriti why was she formed by the Gods? Medhas tells us that the Devi is the sovereign of all lords (sarveśvareśvarī), and Brahmā calls her “the supreme mother of the gods” (devajananī parā), who wields the all-inclusive powers of creating, sustaining, and dissolving the universe. She causes even Brahmā, Viṣṇu, and Śiva to assume embodied form. Surely the supremely powerful mother of the gods cannot also be born from their bodies. In the phrase sarvadevaśarīrajam, the element ja means not only “born” or “descended from” but also “growing in, living at, belonging to, connected with.” The tejas that emerges from the bodies of the gods is not their creation but the Devi’s already indwelling presence.

Note that the tejas that form any part of her anatomy are never said to be born of the gods themselves, but only of their tejas in the subsequent verses that detail the process of her materialization feature by feature. This difference is important because it shows that what comes together to form the Devi's beautiful form is her own power, which had been split among the gods and is now coming back together.

In Hindu iconography, the vahana is a deity’s particular mount, emblematic of divine powers. The lion symbolizes either the Devi’s ferocity or, according to the Vaikṛtika Rahasya, the principle of dharma. This passage shows how powerful Durga is by focusing on her fierceness, which echoes through the sky and sends shock waves all over the earth. The images of the sky, earth, and sea in chaos show how powerful she is, but the gods don't feel afraid of her. Instead, they are happy. The asuras, in contrast, react with angry resistance and gird for battle while Mahiṣa bellows in wrath. Judging by their suggestive names, the high-ranking demons in Mahiṣāsura army are a colorful group. That impression endures in the exquisite Kangra Valley miniature paintings of the 18th century, which depict the asuras as monstrous and bizarre. Although the meaning of the name Cikṣura is uncertain, Cāmara has associations with the yak and suggests a bestial nature. The names of the Devi’s adversaries here and in the following chapter connote either evildoing or physical unpleasantness. Mahāhanu means “large-jawed” and suggests coarseness. Asiloman is “swordhaired,” and Bāṣkala possibly alludes to bellicosity. Parivārita, meaning “covered, concealed, veiled,” indicates a mental state hemmed in by depressive thoughts, pictured here as his “streaming multitudes of elephants and horses.” Biḍāla most likely suggests fetidness and therefore impurity.

Durga triumphs over Mahiṣa only when he is forced to reveal his true form. Her act of pinning down his neck underfoot is a potent metaphor, because even today in English to “pin down” means to find out, to ascertain or to determine. From this point on, there will be no more evasion. It is a psychological fact that an unidentified, underlying state of mental dis-ease can manifest as a variety of dysfunctional behaviors or even as physical symptoms with no obvious organic cause. In extreme cases of psychosomatic illness, blindness has been "cured" by a cathartic experience like faith healing, only to be replaced by deafness or paralysis in the future. Until the underlying cause is ascertained, the problem evades proper treatment.

Surprisingly, Mahisa got his wish: he was not killed, as depicted in Durga idols on the occasion of Durga puja. He was gifted to Yama, the God of death as his Vahana.

That principle applies as much to behavioral and psychosomatic pathologies as to the normal, existential uneasiness that underlies and sometimes pollutes the conduct of our daily lives. Even though our ordinary conduct may be far from crossing over the line into pathology, as individuals we react irrationally to certain situations, repeating the same non-productive patterns of behavior time and again. Until the true cause is pinned down, we remain subject to unsettling influences. Our mental states may mirror Suratha’s and Samadhi’s confusion and despair or Mahiṣāsura overwhelming rage.

But even though he carried Yama on his back, he was not able to change his form anymore, and could not interact with Yama to pacify his questions. Finally, his thirst for knowledge is satisfied by Nachiketas when he asks Yama about the good and pleasant. And Yama replied, “Nachiketas, you have carefully examined all these temptations, scrutinizing the nature of their delight, and you have rejected them; you have not taken my garland of wealth, in which people get lost."

"Nachiketas, I put you to the test and gave you everything. I'm glad you weren't tempted by anything, not even the universal fire that gives omniscience.

“People who are sunk in ignorance, considering themselves great heroes, well-learned, and understanding everything, are like blind men led by one who is blind himself? They run hither and thither, finding not what they seek.”

What Yama means is that there are three kinds of realities: pratibhasika, vyavaharika, and paramarthika. From the perspective of paramarthika-satta, the world of waking appears to have a practical value, a utility, but it is just as much a world of ignorance as the world of dreams. The objects are much more real than the dream objects. Our current joys and sorrows appear to be more meaningful than our dreams' joys and sorrows. The fact is that both are avidya or ignorance—waking and dreaming. Ignorance reigns in sleep, which is avarana, as well as in dreams and waking, which are vikshepa. On account of this, people think that there is nothing wrong with the world and foolishly imagine that they are learned. Can you regard a dream pandit as a really learned man? Likewise, in your waking state, you are ignorant, and so is your teacher. This is where Mahisa went wrong about himself, and it's likely where we all go wrong about ourselves and our behavioral and psychosomatic pathologies in relation to the normal, existential uneasiness that underpins and sometimes pollutes our daily lives.

#reality #love #life #bbb #truth #afazenda #quotes #instagram #motivation #realityshow #instagood #art #follow #thoughts #poetry #memes #like #realitytv #quoteoftheday #inspiration #lifequotes #photography #sad #instadaily #tv #facts #nature #feelings #happy #real #lifestyle #music #dreams #explore #quote #motivationalquotes #likeforlikes #zadruga #followforfollowback #realestate #dream #peace #writersofinstagram #o #believe #explorepage #happiness #loveyourself #writer #trending #world #selflove #photooftheday #meme #funny #bigbrotherbrasil #success #india #viral #artist #linkedin