Preface
THE Goddess or Devi (as the Hindus call Her) is God (as the Western worshippers address Him) in Its Mother aspect. The latter not uncommonly deem such attribu-tion of feminine quality to be "heathenish"; but this condemnation (for the criticism has, of course, this in-tendment) is itself singularly foolish in that it is thereby implied that of two sets of terms (neither of which is in its strict sense applicable to the Deity as the Author of forms), one is, in fact, a more correct description than the other. In the Navaratneshvara it is said: "That Devi, who is existence, consciousness, and bliss, should be thought of as a female or as a male, or as pure Brahman. In reality. however. She is neither male nor female nor neuter (that is to say, that She is not bound to any particular form)." No one contends that the Brahmatattva in the supreme abode beyond appearances is masculine as opposed to Leminine, or the latter as contrasted with the former. Like all else in this matter, words are but the babbling endea-vour of our plane to express that which is above it. It is not easy, then, to explain the condemnation except upon the assumption that those who pronounce it think their mother's sex to be inferior to their own, and that thus Deity is unworthily described by any other terms than those of masculine excellence. But Hindus, who ever place the name of mother before that of father, and to whom garbha dhārana-poshābhyām pitur mātā gariyasi, have no partiality for such mistaken notions. On the other hand, it is possible that they might not understand the Christian expression "Mother of God," nor approve it even after they had learnt the limited and special sense which theology gives to this epithet. The Tantrika would least of all admit the insufficiency of the conception of God as Mother. For the Devi manifests in his own mother, in his prakriti (as he calls his wife), and in all women. As the Kubjikā Tantra says: "Whosoever hat seen the feet of woman let him worship them as those of his guru" (Strinang padatalang drishtvā guruvadbha vayet sada). Whilst male and female are both Her aspects, yet Shakti is, in a sense, said to be more re-vealed in the female than in the male form. And so the Mundamāla Tantra says: "Wherever there is a shakti (female), there I am." On account of this greater mani-festation, women are called shakti. From this, however, it must not be supposed that shakti is less present in such forms as Shiva and Krishna afıd others. If, as the author of the Tantra Tattva says, a sādhaka who is worshipper of the Krishnamürti desires to see Him as Kāli, Bhagavan, who fulfils the desires of devotees, will assume that form. All forms come into existence upon the manifestation of consciousness in the play of Her whose substance is con-sciousness. Though the Shāktānandatarangini says: Devi is wor-shipped on account of Her soft heart (komalāntak kara-nam), yet the use of the term "Mother" has other grounds than those which are founded upon an appeal to the natural feelings which the sweetness of the word "Mother" evokes. The meaning of the term "Devi" is prakāshātmikā, or that which is by its nature Light and Manifestation. And the word is used in the feminine gender because the One, as Shakti and Prakriti, bears and nourishes all things as their Mother. The Devi is therefore the Brahman revealed in Its Mother aspect (Shrimată) as Creatrix and Nourisher of the worlds. Worshippers of Devi or Shakti are called Shäktas.
About The Book
Hymns to the Goddess, found in ancient Indian scriptures and devotional literature, celebrate the divine feminine as the source of power, wisdom, and creation. The Devi Mahatmya and Devi Bhagavata Purana contain some of the most revered hymns, portraying the Goddess as Durga, Lakshmi, Saraswati, and Kali, each embodying unique cosmic functions. These hymns often praise her as Shakti, the universal energy that sustains life and conquers evil. Devotees invoke her protection, guidance, and blessings for prosperity, knowledge, and liberation. The language of the hymns is rich with symbolism, describing her as radiant like the sun, fierce against demons, yet tender and compassionate toward her devotees. Through rhythmic chants and poetic verses, they express both awe and intimacy, making the Goddess accessible as mother, warrior, and supreme reality. Recitation of these hymns remains a central practice during festivals like Navaratri, reinforcing the timeless reverence of the feminine divine.
Vedas (1229)
Upanishads (513)
Puranas (637)
Ramayana (768)
Mahabharata (381)
Dharmasastras (170)
Goddess (530)
Bhakti (253)
Saints (1635)
Gods (1316)
Shiva (407)
Journal (176)
Fiction (66)
Vedanta (384)
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