All World
Gayatri Pariwar

To say that the suffering, sin and decline in public morality that seem universal today, were not prevalent in the past, is not true. But presuming sin as a sign of Kaliyug, is incorrect. Actually, the immorality seen today is only a repetition of the past eras. Today is the repetition of the yesterday; the rainy season of the present year is the repetition of that of the previous years. Similarly, the time cycle of different yugas (that is, eras) has been going on more or less around the same axle. Immorality was present even in Satyuga (the golden period). In Dwapar and Tretayuga also, it was dealt with in a similar fashion. In ancient times, the method of dealing with immorality had been called the battle between the gods and the demons. Every time the powers of demonhood had been defeated by the organized power of gods (or the divinely guided persons) and ultimately, the divine law had been re-established.

This fact has been described very imaginatively and rhetorically in chapters 73 to 85 of the Markandeya Puraña. Every time the credit for defeating the demons has gone to Devi or Bhagwati Durga. She has also been called Mahaïakti which emanated from the integrated power of all the gods. By collecting one drop of blood from each rishi (sage), the cause of destruction of Ravaña - Goddess Sita, came into existence. In a similar manner, Mahaïakti has always been rising in the form of an organized power of divinity. It is also a synonym of original human consciousness, i.e., life. The same is also called the origin of life or the seed of divinity or presiding Mother of the Vedas, or mother of gods. The philosophy and its expansion, both the sides are synonymous.

The first appearance of Mahaïakti can be traced back to the beginning of this world. At that time, Lord ViÌñu was sleeping. Brahmaji was born from the navel of Lord ViÌñu. Two demons, Madhu and Kaitabh, were also born from the wax of ears of Lord ViÌñu. These demons were bent upon killing Brahmaji. Helpless Brahmaji prayed to the Primeval Power Mahamaya of Parabrahma (The Supreme Lord). She awakened the Supreme Personality, that is, Lord ViÌñu. He fought with these demons for five thousand years, but he could not win, as they were too illusive. Then Mahamaya hypnotized the demons and instigated them to request for a boon. Lord ViÌñu then destroyed them directly by making them demand death for themselves.

It is clear that neither God sleeps, nor anyone is born out of anyone's ear. Parmatma (the Supreme Soul) has been named as ïraddha (faith) and viïwas  (belief, trust). When the human faith and belief vanish, there is want of faith in or respect for God in the society. Humanity goes on becoming more and more arrogant and egotist. From here onwards the forces of evil go on increasing. God loves his creation - the world. He wants to restore its harmony and balance by love and affection and by imparting knowledge; but when the child is spoiled beyond a certain limit, the precept or advice does not work. Father retreats and mother does little slapping. The child comes onto the right path. This is Mahamaya of Parmatma. At the time of victory, every one has praised Mahaïakti by addressing her by different names; e.g. Supreme Light, Great Spirit, Primeval Power, Eternal Power, etc. All these are epithets of Goddess Gayatri. Only she has been called the mother form (feminine aspect) of Parmatma. 

The second time demon MahiÌ attacked the king of gods, Indra. After defeating Indra in the war, he took possession of the entire Heaven. Shocked and shaken, the gods, along with Brahmaji approached Lord ViÌñu and Mahadev; and acquainted them of their misery. Both of them became angry. Tej (a kind of fire or power) came out from their mouths. Tej also came out from the body of all the gods. Their integration gave birth to Mahaïakti. The uproar of Mahaïakti was so loud that all the three worlds were shaken. When demon MahiÌ heard this uproar, he sent some of his army commanders to destroy Mahaïakti . They were Chikïur (meaning narrow minded like insects), Chamar (people who give too much importance to physical beauty),Udagra (one who eats too much), Mahahanu (omnivorous or pantophagus), Asiloma (one who is full of violence), Vaïkal (wicked) and Vidalakïa (thievish, like cat). When all these were killed by the Goddess in the battle, then demon MahiÌ sent his close bodyguards named Durdhar (tyrant) and Durmukh (crooked). When these too were killed, then MahiÌ (or that state of mind which does not remain sensitive but becomes a demon) himself joined the battle. The demon was very deceitful. He was assuming horrible figures. At that time, angry Devi jumped from her riding tiger and crushed him ( MahiÌ ) under Her feet and cut his head by the sword. 

The moral of the story is that when greed for physical pleasure becomes excessive and uncontrolled, man stops fearing from committing any crime. In the present time, adulteration, bribe, black-marketing, slaughter for non-vegetarian food, spate of heinous crimes, etc are synonyms of the same state. In these circumstances, "The Supreme Soul" unifies all the gods. When their intimately united power rises to fight against the evi1 tendencies, the latter get destroyed one by one. The gods emerge victorious and peace and happiness again prevail everywhere. Here also, in order to make the mind cultured Tejas ïakti Bhagwati Gayatri, has been called Mahamaya. It is by her grace that one can get rid of the demons of evil tendencies (that is, the uncultured behavior). Demon MahiÌ is consumed by the divine light of Devi. This means that, in order to attain self-realization, all the barriers in the path are like an army of evil forces whom the divine consciousness has to fight against. If one dares to overcome these barriers courageously, he becomes aware of his own supernatural and spiritual being. In that state of awareness the person wil1 abhor evil in the same manner as he abhors filth. The above narration is only a rhetorical statement of the same fact. After this war, gods sung the same verses in the invocation of Devi, which were sung at the time of first victory. 

The invocation of gods is very meaningful here also. In the invocation, it is said, "Only your power is pervading all the universe; even "Tridevas" (Brahma, ViÌñu and Maheï) can not know your mystery, you are the cause of this cosmos; you are the words, "Swaha" and "Swadha", (which are uttered when making offerings to the deities and the manes respectively); you are the holy writ Vedas, guardian (protector) of the entire world, giver (bestower) of knowledge and wisdom; savior Durga, Lakïmi and Gauri; your energy and power are infinite". All these meanings are inherent in Gayatri. 

Demons Ïumbh and Niïumbh appear in the third story. They vanquished the entire army of gods. The latter again sought the shelter of Devi. This time Bhagwati came out from the body of Parwati in the form of Ambika and got ready for battle with the demons. Her beauty was ravishing. Demon Ïumbh sent a proposal for marriage to Her. Bhavani replied she would marry a person who would defeat her in battle. Upon getting this message, the demon sent, first Dh¿mralochan and then Chandmund. Devi

Kali killed both of them. Then demon Raktabij came for the battle. There was one specialty in him; whenever a drop of his blood fell on earth, a new Raktabij used to be born. At this juncture, Bhagwati requested Kali, "I am attacking him; you should not allow his blood to fall on the ground, drink it in the air itself." By this combined action, then, Raktabij was killed. 

On getting the message of Raktabij’s death, Ïumbh and Niïumbh came to the front with their army. First Niïumbh was killed then Ïumbh came for the encounter. He pointed at the helping goddesses; named as, Brahmani, Maheshwari, Kaumari, VaiÌñavi, Varahi, Narsinghi and Aindri; and blamed that Devi was dependent on others in the war and that she was falsely proud of her prowess. At this point, Devi absorbed all her powers within herself and said, “These are all my own powers of different kind that appear at my will; now, I alone will kill you.” After that, there was a horrible battle and finally Ïumbh was slain. Gods prayed to the Prime Power Devi as follows:

"Oh Mahamaya! Only you extricate the people from calamity; you are the mother and the only authority of this world. All the knowledge and divine powers are your different forms on1y. In the form of mother, we salute you." 

Pleased by the prayer, Bhagwati assured the gods with a benefaction - "Whenever the demons will be in ascendancy, I will appear in different forms to destroy them and to protect you." 

This extract of Markandeya Puraña (that is widely famous as Durga ïaptaïati) is a tangible proof of the fact that only the Prime Power Gayatri has been able to establish the divinity in the past three yugas (eras). With the help of the same Mahavidya (Supreme Knowledge), the yug —Rishi Pandit Sriram Sharma Acharaya repeated the story of overcoming the demonhood of the present age (See the preceding article in this issue).

In order to pay tributes to the yug —Rishi on his withdrawal from physical to subtle-causal realms on Gayatri Jayanti day (June 2, 1990), a Ïraddhanjali Samaroh was organized from October 1 to 4, 1990. On sensing, the pain and cry of his children, Gurusatta appeared in His invisible form and inspired them to observe one year from Gayatri Jayanti day of 1991 to that of 1992 as Ïakti sadhana varÌa. The Ïapath Samaroh (held at Shantikunj, Hardwar from June 6 to 8, 1992) was a tangible proof of this benefaction only. Upon getting inspired (by this benefaction), the gathering (of sadhakas) declared with one voice "Dev Sanskriti Digvijay Abhiyan" (the expedition for the global conquest of divine culture). This movement was initiated by Gayatri Mission under the guidance of Vandaniya Mataji Bhagwati Devi Sharma, the soulmate and consort of the yug —Rishi, in keeping with the tradition of ancient Aïvamedhas. Since then 27 Aïwamedha yajóas have been performed in various parts of India and abroad. The movement has to reach the masses and it has to destroy their sins (the latter being the synonym of Raktabij). All the methods, arrangements, organization, rituals, etc in the Aïvamedha lie within the ambit of this war between gods and demons. People will see clearly the results of this war with their own eyes in the not too distant a future.

In fact, Aïvamedhas, used to be the cultural expeditions, used to keep the nation organized and united. In earlier times, from the cultural point of view, the entire nation was one; though there were many kings and kingdoms at that time also. Dev Sanskriti    (divine culture) does not mean any special religion; rather good thoughts, good deeds and good (moral) behavior (which form the basis of human progress) are collectively named as Dev Sanskriti. The present declaration of the Aïvamedha series is only a newer version of the ancient Dev Sanskriti Digvijay. Divinity is definitely going to win this war. Mahamaya has done all the necessary arrangements in the subtle realm. Now we should forget about the presence of sin only in Kaliyug; rather, wherever divinity exists, it should come under the flag of Dev Sanskriti Digvijay, and should get engaged in the destruction of demonhood.