Shri Lalita Sahasranama the Book of Enlightment

Shri Lalita Sahasranama: The Book Of Enlightenment Of all the divine revelations to the children, perhaps the most priceless of all is the one revealed by the Divine Mother July 23, 1994. In his Sahasrara Kash asked, "Shri Mataji, what was Your original name?" The eternally young Woman, the Mahadevi replied: "Shri Lalita Devi." [1] "Now the name Nirmala itself means immaculate; means the one who is the cleansing power and the name of the Goddess also. My actual sign name is Lalita who is the name of the Primordial Mother. That is the name of the Primordial Mother." Shri Mataji, New York, USA, 30 September 1981 Truth as awesome and highest as Mount Everest Sri Lalita Sahasranama 1-100 1) Sri Mata — The Mother as the creative aspect of Brahman (God Almighty) — Sacred Mother; the Seer, the Seen and the Seeing. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 Sri Mata (1)

"We address our mother as mata. Mata means mother. The prefix Sri is important here. Sri represents the highest form of motherhood. The human mothers can take care of their children with love and affection. But they cannot remove the miseries and sufferings of their loved ones, which they are destined to undergo. Since Lalitambika is much more human than a human mother is, She has the capacity to remove sorrows and miseries of Her children. Children mean all the living beings in the universe, as She is the mother of the entire universe that includes the galaxy. She is addressed as mata as She is the Creator, sustainer and also the dissolver. The universe was created out of Her. The universe acts as per Her instructions. When the dissolution takes place, the universe merges back into her. The cycle of samsara (the world which has phenomenal existence and also meaning transmigration) repeats itself by birth, sustenance and death. Samsara is called as an ocean. It is difficult to swim against the current of samsara. The current of samsara is produced by sense organs. These sense organs in turn influence the mind that causes desires and attachments. Only Sri Mata is capable of helping us to cross the hurdles of samsara and reach the destination (realization of Brahman). This is possible only by worshipping Her. Sri Mata is also said to mean the mother of the Goddesses Sri Laksmi (goddess of wealth), Sarasvati (goddess of knowledge) and Rudrani (the goddess of dissolution) the wife of Rudra. Rudra is different from Siva. Therefore Sri Mata means the mother of these three goddesses.

Durvasa is a great saint. He composed Sri Saktimahimnah Stotram containing sixty one verses in Her praise. He surrenders to Sri Mata by saying ―Oh! Mata! The Supreme compassionate! I had born to a number of mothers. In future also, I may be born to a number of mothers. My mothers are countless, as I had different mothers for my different births. I am so scared to be born again and to undergo the associated sufferings. Oh! Mata! I am surrendering to you. Please give me relief from my future births.‖ When Sri is added as a prefix to any word, it shows the greatness. There are five such words with Sri prefixed in the worship of the Devi. These five together are called Sri Panchagam. They are Sri Puram (the place where She dwells), Sri Cakra (the place where She lives with Her body guards), Sri Vidya (the ritual worship), Sri Suktam (verses in praise of Her) and Sri Guru (the spiritual teacher who initiates disciple into Sakti worship). The main element of Sakti worship is tantra sastra. Sri also means Veda-s. Veda-s originated from the Brahman. Lalitambigai is the Brahman as repeatedly stressed in this Sahasranama. Svetasvatara Upnishad (VI. 18) says: He first created Brahma and then presented the Veda-s to Him. I, a seekers of liberation, take refuge in that luminous Lord who reveals the knowledge of the Self in the mind.‖ It is also said that this nama means the Pancadasi mantra. It is pertinent to note that this Sahasranama begins by addressing Lalitambika as the mother of all, which emphasizes Her compassion for the universe and all its beings. Since She is addressed as Sri Mata, this nama refers to creation, the first act of Brahman." V. Ravi, Sri Lalita Sahasranama Manblunder Publication, pp. 41-2

Repetition of this Sahasranama taken by him whose birth is the last "To make up for the imperfect performances in this age of Kali, which is noted for the prevalence of sin and delinquency on the part of the people in doing their duty, there is no protective mantra except the repetition of this (Lalita) Sahasranama. To a thousand names of Vishnu a single name of Shiva is preferred. To a thousand names of Shiva a single name of Devi preferred . . . Therefore, it should be repeated daily to ward off the sins of the Kali age. The ignorant do not recognise this hymn of Devi as the best. Some devote themselves to the names of Vishnu and others to the names of Shiva. Rarely one in this world is devoted to the names of Lalita. It is by repeating the names of other deities in hundreds of thousands of births that faith is generated to repeat the names of Sri Devi. Just as it is in the last of all his births that a person devotes himself to Srividya, so it is that the repetition of this Sahasranama is taken by him, whose birth is the last." Brahmanda-Purana "Lalitopakhyana", the story of Lalitambika, occurs in the Brahmanda Purana, so also the "Lalita-Sahasranama" (The one thousand Names of Lalita). The reading of the 18 Puranas is to be concluded with this Purana which contains a description of the coronation of Rajarajesvari. http://www.kamakoti.org/hindudharma/part14/chap5.htm A bit of Mother, a drop, was Krishna; another was Buddha

"The Saktas worship the Universal Energy as Mother; it is the sweetest name they know. The mother is the highest ideal of womanhood in India. [...] Mother is the first manifestation of power and is considered a higher idea than father. The name of mother brings the idea of Shakti, Divine energy and omnipotence. The baby believes its mother to be all-powerful, able to do anything. The Divine Mother is the Kundalini sleeping in us; without worshipping Her, we can never know ourselves. All merciful, all-powerful, omnipresent - these are attributes of the Divine Mother. She is the sum total of the energy in the Universe. Every manifestation of power in the universe is Mother. She is Life, She is Intelligence, She is Love. She is in the universe, yet separate from it. She is a person, and can be seen and known - as Sri Ramakrishna saw and knew Her. Established in the idea of Mother, we can do anything. She quickly answers prayers. She can show Herself to us in any form at any moment. The Divine Mother can have form (rupa) and name (nama), or name without form; and as we worship Her in these various aspects, we can rise to Pure Being, having neither form nor name. The sum-total of all the cells in an organism is one person. Each soul is like one cell, and the sum of them is God. And beyond that is the Absolute. The sea calm is the Absolute; the same sea in waves is the Divine Mother. She is time, space and causation. Mother is the same as Brahman and has two natures; the conditioned and the unconditioned. As the former, She is God, nature and soul. As the latter, she is unknown and unknowable. Out of the Unconditioned came the trinity, God, nature and soul - the triangle of existence. A bit of Mother, a drop, was Krishna; another was Buddha. The worship of even one spark of Mother in our earthly mother leads to greatness. Worship Her if you want love and wisdom." Swami Vivekananda, Inspired Talks, My Master and Other Writings, July 2, 1895, Ramakrishna-Vivekananda Center, NY, pp. 48-49. Devi is avidya because she binds, and vidya because she liberates "The Goddess is the great Sakti. She is Maya, for of her the maya which produces the samsara is. As Lord of Maya she is Mahamaya. Devi is avidya because she binds, and vidya because she liberates and destroys the samsara. She is praktri and as existing before creation is the Adya Sakti. Devi is the Vacaka Sakti, the manif4estation of Cit in Praktri, and the Vicya Sakti or Cit itself. The Atma should be contemplated as Devi. Sakti or Devi is thus the Brahman revealed in the mother aspect (Srimata) as creatrix and nourisher of the worlds. Kali say of herself in Yogini Tantra: "I am the bodily form of Saccidananda and I am the brahman that has emanated from brahman." K. K. Klostermaier, Hinduism: A Short History Oneworld Publishers, 2000, p. 211. You indeed when attained, are the cause of the final emancipation "O Goddess, who removes the suffering of Your supplicants, be gracious! Be gracious, O Mother of the whole world! Be gracious, O Queen of the universe; Safeguard the universe! You, O Goddess, are Queen of all that is movable and unmovable! You alone has become the support of the world, Because You do subsist in the form of Earth! By You, who exists in the form of water, all this universe is filled,

O You inviolable in Your valor; You are the Gem of the universe, You are Illusion sublime! All this world has been bewitched, O Goddess; You indeed when attained, Are the cause of the final emancipation from existence on Earth!... O Goddess, be gracious! Protect us wholly from fear of our foes perpetually, As You have at this very time saved us promptly by the slaughter of the demons! And You bring quickly to rest the sins of all the worlds, And the great calamities which have sprung, from the maturing of portents! To us who are prostrate be You gracious, O Goddess, who takes away affliction from the universe! O You worthy of praise from the dwellers of the three worlds, Bestow Your boons on this world! Markendeya Purana, Candi Mahatmya 10 Earth is a living being, a Mother who nourishes us "The West is exiled of the Goddess — her features are unknown to us, guessed at, hoped for, rejected as aberration, feared as monstrous or deformed. We in the West are haunted by the loss of our Mother. Our mother country is a place many have never visited, though it is endlessly projected as a golden matriarchy, or paradise, but though the house of the Goddess is in disrepair after so many centuries of neglect, some have begun the work of restoration while others have already moved back in and are renovating from within.... Sophia is the great lost Goddess who has remained intransigently within orthodox spiritualities. She is veiled, blackened, denigrated and ignored most of the time: or else she is exalted, hymned and pedestalled as an allegorical abstraction of female divinity. She is allowed to be a messenger, a mediator, a helper, a handmaid; she is rarely allowed the privilege of being seen to be in charge, fully self-possessed and creatively operative. Sophia is the Goddess for our time. By discovering her, we will discover ourselves and our real response to the idea of a Divine Feminine principle. When that idea is triggered in common consciousness, we will begin to see an upsurge of creative spirituality which will sweep aside the outworn dogmas and unlivable spiritual scenarios which many currently inhabit. When Sophia walks among us again, the temple of each heart will be inspirited for she will be able to make her home among us properly; up to now, she has been sleeping rough in just about every spirituality you can name.... Yet the Goddess of Wisdom is not a newcomer to our phenomenal world, so how is it we have failed to notice her? The Western world has been so busy about its affairs that only a few unusual people have had time to comment on her existence. When they have talked or written about her, it has been in such overblown esoteric language that few had taken notice. Wisdom trades under impossible titles: Mother of the Philosophers, the Eternal Feminine, Queen of Good Counsel and other such nominations do not inspire confidence. . . . Frequently reduced to God‘s secretary, who nevertheless still supplies all the efficiency of the divine office, she is from all time, the treasury of creation, the mistress of compassion. When we speak of God, no one asks, ‗which God do you mean?‘ as they do when we speak of the Goddess. The West no longer speaks the language of the Goddess, because the concept has been almost totally erased from consciousness, although many are trying to remember it. Our ancestors were very young when they were taken from the cradle and it is now difficult for us, their descendants, to speak or think of a feminine deity without the unease of someone in a foreign country. We have been raised to think of Deity as masculine and therefore a goddess is a shocking idea. But we do not speak here of a goddess, rather of the Goddess, and we speak it boldly and with growing confidence, because we find we like the

taste of the idea. When did we make up this idea? some ask. We didn‘t invent this Goddess. She was always there, from the beginning, we tell them. Somehow, humanity left home and forgot its mother. Perhaps our ancestors took her for granted so much that they lost touch? Well, our generation wants to come back home now and be part of the family in a more loving way, because the West has still got a lot of growing up to do and the Goddess has a lot to teach us. What or who is the Goddess then? Deity is like colourless light, which can be endlessly refractured through different prisms to create different colours. As the poet William Blake said: ‗All deities reside in the human breast.‘ The images and metaphors which we use to describe deity often reflect the kind of society and culture within which we have grown up. After two thousand years of masculine images, the time of Goddess reclamation has arrived. The Goddess is just as much Deity as Jesus, or Allah, or Jehovah. She does not choose to appear under one monolithic shape, however. Each person has a physical mother; similarly, the freedom of the Divine Feminine to manifest in ways appropriate to each individual has meant that she has many appearances. The re-emergence of the Divine feminine — the Goddess — in the twentieth century has begun to break down the conceptual barriers erected by orthodox religion and social conservatism. For the first time in two millennia, the idea of a Goddess as the central pivot of creation is finding a welcome response. The reasons are not difficult to seek: our technological world with its pollution and imbalanced ecology has brought our planet face to face with its own mortality; our insistence on the transcendence of Deity and the desacralization of the body and the evidence of the senses threatens to exile us from our planet. The Goddess appears as a corrective to this world problems on many levels. In past ages she has been venerated as the World-Soul or spirit of the planet as well as Mother of the Earth. Her wisdom offers a better quality of life, based on balanced nurturing of both body and spirit, as well as satisfaction of the psyche. But we live in a world in which the Goddess does not exist, for a vast majority of people. They have no concept of a Deity as feminine. As Bede Griffiths has recently written: ‗The feminine aspect of God as immanent in creation, pervading and penetrating all things, though found in the Book of Wisdom, has almost been forgotten . . . The Asian religions with their clear recognition of the feminine aspect of God and of the power of God, the divine shakti permeating the universe, may help us to get a more balanced view of the created process. Today we are beginning to discover that the earth is a living being, a Mother who nourishes us and of whose body we are members.‘... Significantly, the major mystics of all faiths have perceived Sophia as the bridge between everyday life and the world of the eternal, often entering into deep accord with her purpose. But though such mystics as the medieval Abbeses Hildegard of Bingen or the Sufi, Ibn Arabi, are hardly considered to be ‗Goddess-worshippers‘ in the feminist sense, they nevertheless show that the channels of the Divine Feminine have been kept open and mediated upon by many so-called patriarchal faiths." Caitlín Matthews, Sophia: Goddess of Wisdom, The Aquarian Press, 1992, p. 5-9.

2) Sri Maharajni — Great Empress — The empress who rules the universe

Sri Lalita Sahasranama Those who have such pre-ordained destiny, come to meet the True Inner Guru. After all their reading, the Pandits, the religious scholars, and the astrologers argue and debate. Their intellect and understanding are perverted; They just don't understand. They are filled with greed and corruption. Through 8.4 million incarnations they wander, lost and confused; Through all their wandering and roaming, they are ruined. They act according to their pre-ordained destiny, which no one can erase. It is very difficult to serve the True Inner Guru. Surrender your head; give up your selfishness. Realizing the Shabad, one meets with the Lord, and all one's service is accepted. By personally experiencing the Personality of the Inner Guru, One's own personality is uplifted, and one's light merges into the Light. Those who have such pre-ordained destiny, come to meet the True Inner Guru. O mind, don't cry out that you are hungry, always hungry; stop complaining. The One who created the 8.4 million species of beings, gives sustenance to all. The Fearless Lord is forever Merciful; She takes care of all. O Nanak, the Gurmukh understands, and finds the Door of Liberation. Those who hear and believe, find the home of the self deep within. Through the Inner Guru's Teachings, they praise the True Lord; They find the Lord, the Treasure of Excellence. Sri Guru Granth Sahib, Siree Raag, Third Mehl, p. 27.

4) Sri Cidagni-Kunda-sambhuta — Born from the Pit of the Fire of Consciousness. — Burns out ignorance and confers Immortality. — She who rose from the fire of knowledge and is the ultimate truth. Sri Lalita Sahasranama State where true state of soul is realized "The yogi realizes that the knower, the instrument of knowing and the known are one, himself, the seer. Like a pure transparent jewel, he reflects an unsullied purity. With refinement, the consciousness becomes highly sensitive, choiceless, stainless and pure. The perceiver, the instrument of perception and the perceived object, clearly reflected, are nothing but the seer. Like an object reflected flawlessly in a clean mirror, the perceiver, the perceived and the instrument are reflected in one. This transparent reflecting quality of consciousness is termed samapatti, which means assumption of the original form of the seer. Patanjali‘s description of samapatti underlines the subtle distinction between yoga, samadhi and samapatti. Yoga is the employment of the means to reach samadhi. Samadhi is profound meditation, total absorption. Samapatti is the balanced state of mind of the seer who, having attained samadhi, radiates his own pure state. Yoga and samadhi, in other words, can be regarded as practices; samapatti the state towards which they lead. When all the fluctuations of mind‘s sattvic, rajasic and tamasic nature reach an end, mind

ceases to gather and transmit information, and citta is like the still, clear water of a calm lake. It transforms itself to the level of the seer, and reflects its purity without refraction. Like a transparent jewel, it becomes at once the knower, the instrument of knowing and the object known. Thus the sadhaka experiences the true state of the soul." BKS Iyengar, Light on the Yoga Sutras of Patanjali, 1996, p. 87-8

The knowledge which is the instrument disappears into Knowledge, the Goal, the Self. "Through repeated practice, Knowledge purifies the embodied soul stained by ignorance, and then itself disappears, as the powder of the kataka-nut disappears after it has cleansed muddy water. Repeated practice — Long and uninterrupted meditation on Brahman, which firmly stamps a man‘s consciousness with the knowledge of his true divine nature. Knowledge — That is to say, Self-Knowledge, which makes man realize that he is not a doer or an experiencer but the all-pervading Brahman, Existence-Knowledge-Bliss Absolute. Purifies — Of such illusory ideas as birth and death, happiness and unhappiness, which are falsely superimposed upon Self. Embodied soul — The Self, through ignorance, seems to be embodied. Stained — As a result of ignorance such finite ideas as "I," "me," and "mine" superimposed upon Self. Ignorance — Maya, avidya, and ajnana are terms of Vedanta philosophy usually translated by such words as ignorance, nescience, and illusion. They generally denote the same thing. Through ignorance, the Vedantic philosopher contends, the non-dual Brahman appears to have become the manifold universe; the Absolute, the relative. Ignorance has no absolute existence, for it disappears when one attains the Knowledge of Brahman. But it is not nonexistent, like the son of a barren woman, for it is the cause of the names and forms of the sense-perceived universe. It cannot be described as either real or unreal, or both real and unreal; as one with Brahman or other than Brahman; as either corporeal or incorporeal, or as both corporeal and incorporeal. The real nature of ignorance is inscrutable, since the mind through which one understand it is itself a product of ignorance. It is without beginning, for time itself is an effect of ignorance; but it has an end, for it disappears when one attains Knowledge. It cannot be either proved or disproved by reason, since human reasoning is tainted by ignorance. Ignorance manifests itself in the relative world through the three gunas, or attributes, known as sattva (harmony), rajas (passion or activity), and tamas (inertia.) Itself disappears — Thus there is no possibility of the existence of a second entity besides the Self. Kataka-nut — A nut used in India to purify water. Muddy — Mud is a foreign element; it is not a natural ingredient of water. Likewise, all finite ideas associated with the Self are foreign to It. The knowledge which is the instrument disappears into Knowledge, the Goal, the Self." Swami Nikhilananda, Self-Knowledge,

Ramakrishna-Vivekananda Center, 1989, p. 122-23.

5) Sri Deva-Karya-Samudyata. — Emerges for a Divine Purpose. — Appears to answer the prayer of Gods (Divine Beings) for help. — Battles for the spiritual emancipation of Her devotee. Sri Lalita Sahasranama The Age when everything becomes unified "In the New Age we break free of centuries of false doctrines, destructive indoctrinations, absurd ideas, and children‘s stories about God, education, medicine, and love. The corrupt foundations of false society crumble. This time of crises is not the signal of the end of the world. What comes is not the end, but the beginning. The dream humanity has lived for centuries ends and we awaken to a bright new day, a bright new way . Now in the Age of Aquarius, everything becomes unified. All our differences, all our dualities mix together like the fragrances of a flower shop, with all of the different flowers adding their bouquet to the overall mix until they are inseparable. Each individual flower remains distinct and individual, each one‘s fragrance is unique and discernible when you come up close to it, yet joined together in unity with the others in the wonderful mixture that is the smell of the shop. Our individual worth comes from inside, from what we have inside, through our development, our evolution, and what we can give to society. Now our drastic differences dissolve and we integrate into the whole. We integrate and unify with the energy of the universe, with the great cosmic spirit. Mystically, Aquarius signifies friendship. Friendship bursts upon us in its most elevated sense, in its most noble aspect — with understanding, collaboration, and fraternity. Love and friendship will have nothing to do with possessing or ego. The idea of love meaning "you belong to me" ends in the New Age. The thought of friends of convenience, friendship based on an ulterior motive such as business ends. Love and friendship based on anything other than pure love, the divine and pure love of God, changes the sentiment into a coin of exchange — you no longer have love or friendship because of who you are, but because of what you do or can do for me. This is the era of peace, of unity, of love. The polarity of Aquarius, Leo, floods us with its complementary characteristics. The celestial throne of the Sun, Leo, encourages, ennobles, enriches, and enlightens us for the growth of our hearts, the growth of our inner beings. Together with Aquarius, Leo promotes the integration of our individuality with our unity with all humanity. We realize that we must first be something in and of ourselves to be something for others. Under their combined influence, friendship with an agenda disappears into true fraternity, into pure unity. Then we can prepare ourselves for unity with the universal spirit. . . . In the Age of Aquarius, we break from the past to invent the future we desire in our society and in our person. The answers we find will be wholly new ones, totally original ones, but they require a thorough examination of what has been and what we wish to come. All our institutions as we know them must adapt to this new reality." Walter Mercado, Beyond The Horizon: Visions of a New Millennium

A Time Warner Company, 1997, p. 106-8.

12) Sri Nijaruna-prabha-pura-majjad-brahmanda-mandala — Her red brilliance engulfs all Universes. — All created Universes are only Her Radiance. Sri Lalita Sahasranama Shivah shakthya yukto yadi bhavati shaktah prabhavitum Na chedevam devo na khalu kusalah spanditumapi; Atas tvam aradhyam Hari-Hara-Virinchadibhir api Pranantum stotum vaa katham akrta-punyah prabhavati Lord Shiva, only becomes able. To do creation in this world. along with Shakthi Without her, Even an inch he cannot move, And so how can, one who does not do good deeds, Or one who does not sing your praise, Become adequate to worship you Oh , goddess mine, Who is worshipped by the trinity. Siva becomes capable of creating the Universe, only when united with Sakti (Thee), but otherwise (when not so joined with Thee), He is incapable of even a stir. How then could one. who has not acquired merit (punya in this and previous births) worship Thee or at least praise Thee, who is adored even by Visnu, Siva Brahmã and others? Soundarya Lahari Verse 1 [2]

58) Sri Panca-Brahmasana-sthita — Seated above the Five: Sri Brahma, Vishnu, Rudra, Isna and Sri Lalita Sahasranama Taniyamsam pamsum tava carana-pankeruha-bhavam Virincih sanchinvan virachayati lokan avikalam; Vahaty evam Shaurih katham api sahasrena shirasaam Harah samksudy'ainam bhajati bhajati bhasito'ddhalama-vidhim. Lord Brahma, the creator of yore, Selects a dust from your feet, And creates he this world, The great Adisesha with his thousand heads, Some how carries a dust of your feet, With effort great, And the great Lord Rudra, Takes it and powders it nice,

Sadasiva.

And uses it as the holy ash. Collecting minute particles of the dust falling from Thy lotus-feet, Brahmä creates this limitless and mysterious universe without any imperfection, visnu in the form of adisesa though with thousand heads, bears it with great effort and siva reducing the particles into ashes besmears his body with them at the time of dissolution. Soundarya Lahari Verse 2

59) Sri Maha-padmatavi-samstha — Dwells in the Great Lotus Forest. Sri Lalita Sahasranama Avidyanam antas-timira-mihira-dweeppa-nagari Jadanam chaitanya-stabaka-makaranda-sruti jhari Daridranam cinta-mani-gunanika janma-jaladhau Nimadhanam damshtra mura-ripu-varahasya bhavati. The dust under your feet, Oh Goddess great, Is like the city of the rising sun, That removes all darkness , unfortunate, From the mind of the poor ignorant one, Is like the honey that flows , From the flower bunch of vital action, To the slow witted one, Is like the heap of wish giving gems, To the poorest of men, And is like the teeth of Lord Vishnu In the form of Varaha, Who brought to surface, The mother earth, To those drowned in this sea of birth. The dust of Thy lotus feet is the Island City, wherefrom takes place the luminous sun-rise of spiritual illumination driving away the over-casting darkness of ignorance in the hearts of the devotees, It forms the cluster of flower buds from which gushes forth the nectar of intelligence, enlivening the dull-witted. It is a veritable necklace of wish-yielding gems for the poverty- stricken. And for those immersed in the ocean of worldly affairs, it becomes their up lifter like the Tusk of Visnu, which raised the earth from submergence in pralaya waters when He incarnated as the Cosmic Boar. Soundarya Lahari Verse 3 Point of contact between individual and Cosmic Consciousness. The Rudrayamala speaking of the real form of the Lotus Forest, beyond )the world system), says, "Surrounded by a forest of lotus, three lakh of yojanas in extent." Another one is (on the Meru.) The Lalitastavaratna says (vv. 106-108), "Let us worship the forest of lotuses . . ." Again the Thousand Petalled Lotus, that is in the Brahmarandhra, facing downward. . . . This is known as the Great Lotus Garden, above that is samana." For there is one form both for the body and for the universe, (pindanda and brahmanda.)"

Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989.

61) Sri Sudha-sagara-madhyastha — Ocean of Nectar. — Abode of Bliss. Sri Lalita Sahasranama Tvad anyah paanibhyam abhaya-varado daivataganah Tvam eka n'aivasi prakatita-var'abhityabhinaya; Bhayat tratum datum phalam api cha vancha samadhikam Saranye lokanam tava hi charanaveva nipunav. Oh, She who is refuge to all this world, All gods except you mother, Give refuge and grants wishes, Only by their hand. But only you mother Never show the world in detail, The boons and refuge that you can give, For even your holy feet will suffice, To remove fear for ever, And grant boons much more than asked. All Deities except Thee, vouchsafe protection to devotees and grant their desires by gestures of their hands. Thou alone art not given to any such external demonstration of giving boons and shelter. It is so because Thy feet are by themselves powerful to protect those in the grip of fear and grant more than what is desired by devotees. Soundarya Lahari Verse 4 The Ocean of Nectar "Residing in the centre of the Ocean of Nectar (sudhasagaramadhyastha.) That Ocean is the one above (in heaven.) The Sruti (Tai. Bra. I. 6. 2) declares, "The city is surrounded by nectar." Another one is in the place of bindu in the centre of the moon in the pericarp of the thousand-petalled lotus. The third one is, "In the city called Aparajita (unconquerable) to be attained with devotion on the Saguna-brahman; there are two ocean-like lakes of nectar named respectively Ara and Nya" (vide Chan. Up., VIII. 5. 4.)" Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989.

64) Sri Devarsi-gana-sanghata-stuyamanatma-vaibhava — Gods and Seers perceived Her Cosmic Form. — Seers realised unity of individual and Cosmic Selves.

Sri Lalita Sahasranama Atman is Consciousness "The Agni Pr. Says, The first sutra (Siva-sutra, I. 1) says, "Atman is his consciousness (caitanya)"; the second sutra says "the [worldly] knowledge is bondage." Hence what is praised or experienced by the Devas and others is the Atman; for the Tantraraja says, "The universal form Lalita is declared to be the very Self"; as she is inseparable from the self, her vaibhava is all-pervading, possessed with infinite powers, etc." Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989. Haris tvam aradhya pranata-jana-saubhagya-jananim Pura nari bhutva Pura-ripum api ksobham anayat; Smaro'pi tvam natva rati-nayana-lehyena vapusha Muninam apyantah prabhavati hi mohaya mahatam. You who grant all the good things, To those who bow at your feet, Was worshipped by the Lord Vishnu, Who took the pretty lovable feminine form, And could move the mind of he who burnt the cities, And make him fall in love with him. And the God of love, Manmatha, Took the form which is like nectar, Drunk by the eyes by Rathi his wife, After venerating you, Was able to create passion, Even in the mind of Sages the great. Adoring Thee who art the bestower of all prosperity on all Thy votaries, Hari (Visnu) was once able to become a charming female and stir waves of passion in the mind of the most impassioned Siva, the destroyer of the three cities and the enemy of Kama. Has not smara (Kama, the god of love) because of having bowed before Thee, obtained a personality, pleasingly attractive to the eye of his beloved Rathi and become capable of generating passion even in the minds of great sages! Soundarya Lahari Verse 5

65) Sri Bhandasura-vadhodyukta-sakti-sena-samanvita — Confers powers to devotees to conquer their egos. — Grants true realisation of Ultimate Reality. Sri Lalita Sahasranama When Yogin realizes Shakti "The Siva-sutras (1, 5, 6 and 21) say, "The effort (udyama) is called Bhairava; when united with Sakti-cakra, the involution of the universe comes. When Sakti is united, the creation of the body comes to exist. When the bhuta (body) is united, the separation of the bhutas, the

composition, etc. of the universe come." . . . All these and other things comes to a Yogin when he realizes Sakti. Just as virility is latent in boyhood and manifest itself in youth, the various powers (saktis) that are in the jiva, remain latent by reason of ignorance. When an effort is made all these shine forth. This is the purport of the above quotation." Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989. Dhanun paushpam maurvi madhu-kara-mayi pancha visikha Vasantaha samanto Malaya-marud ayodhana-rathah; Tatha'py ekah sarvam Himagiri-suthe kam api kripaam Apangat te labdhva jagadidam Anango vijayate Oh, daughter of the mountain of ice, With a bow made of flowers, Bow string made of honey bees, Five arrows made of only tender flowers, With spring as his minister, And riding on the chariot of breeze from Malaya mountains The god of love who does not have a body, Gets the sideways glance of your holy eyes, And is able to win all the world alone. Oh Daughter of the snow-clad Himalaya mountain! Kamadeva, the god of love, has only a bow made of flowers, with its string comprised of a cluster of honeybees, and arrows barely five. The spring season (periodical and undependable) is his assistant and the southern breeze, his war-chariot. Yet, with such frail equipment, bodiless and alone though he be, manmatha conquers the entire universe, having obtained some favour through Thy benign side-glance. Soundarya Lahari Verse 6

68) Sri Chakra-raja-ratha-rudha-sarvayudha-pariskrta — Mounted on Sri Chakra inside body with all weapons i.e. Powers. — Enlightens mind to realise Ultimate Reality as an All Pervading-Consciousness. Sri Lalita Sahasranama Devi possesses all the means of attaining the knowledge of Self "Devi possesses all the means of attaining the knowledge of Self.... when the siddhi is attained (when Srichakra is reached) there is nothing more left for you to gain by Yoga practice. Srichakra is the highest point to which Yoga practices can lead.... The Bhagavad-gita says (IV. 33): "All rites, O Pratha, are included in knowledge"; knowledge means Suddhavidya. The Siva-sutra (I.22) says: "The dawn of Suddhavidya implies success in the mastery of the cakras." The commentary on this passage runs thus: "When not desiring limited powers he is

prompted by a broad view to embrace all things in himself, his knowledge develops and Suddhavidya dawns. It is then he attains mastery over all the cakras. When the Yogin develops the power or capacity for embracing all things in himself and has touched the feet of Sadasiva, he realizes by the pure knowledge of Suddhavidya which knows not the difference of aham and idam, ‗I‘ and ‗this,‘ that the Lord is both within and without him. Thus the eternal idea that ‗I am the whole universe‘ is pure and stainless (suddha) knowledge (vidya.) When this idea is developed and he is merged in it he, for ever, recovers his own cit-sakti. When by complete absorption in Devi the Yogin does so, he attains supreme lordship over the cakras."

70) Sri Chakra-ratharudha-dandanatha-puraskrta — Mounted on Kiri Chakra, led by Sri Varahi, commander of Her armies. — Controls forces inside body and marshals them towards God realization. Sri Lalita Sahasranama Yogin is not subject to death or destruction. "Kiricakara: Kiri, beams of the light (kiranas) of creation; cakra, the cycle of creation, preservation and destruction. Even though the Yogin has mounted the chariot Kiricahara, i.e. even though he is entangled in the cycle of creation, preservation and destruction, he is (apuraskrta) beyond the scope, reach or touch of Dandana (Yama or Death); he is not subject to death or destruction. The Siva-sutra (III.33) says: "Though subject to the cyclic law, he is not excluded from the state of self-experience." The holy Krsnadasa comments upon this passage thus: "Although the Yogin is involved in the incessantly revolving cycle of creation, preservation and destruction, if, in virtue of his spiritual attainments, he steadfastly clings to the higher path (of Yoga), he does not forfeit the state of self-experience which leads to the highest or turiya condition." " Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989.

77) Sri Kamesvara-mukhalokakalpita Sri-ganesvara — By Her mere looking into the face of Sri Kamesvara (Siva), Sri-Ganesvara was created. Sri Lalita Sahasranama Devi creates Shri Ganesha Then Devi Lalita looking again at the face of Her Lord, smiled, And from the rays of that smile a certain god arose, Having the head of an elephant with ichor flowing from the temples. Brahmanda Purana R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988. Omniscient, She fulfils all desires through Her aspect as the Witness.

Brahma the Grandsire of the world, seeing these doings of Devi, Gave Her the name Kamaksi and Kamesvari. Brahmanda Purana R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.

78) Sri Mahaganesa-nirbhinnavighna-yantra-praharsita — Delighted at Sri Ganesha destroying obstacles of Her devotees. — Enables devotee overcome impediments by Her presence in body and Cosmos. Sri Lalita Sahasranama God’s most primal quality is this silence and self-sufficiency "Chitta is God‘s awareness in its simplest form. When your mind is not occupied with thoughts and emotions, it rests in itself alone. Simple awareness is a divine quality, because in chitta the distractions that disguise spirit are stripped away. In place of complex issues and conflicts, you perceive love as the only reality. You see that you have always been nourished and supported; you no longer need to justify your existence. God‘s most primal quality is this silence and self-sufficiency, needing nothing else. If we think of creation as a vibrating string anchored at a fixed point, the fixed point is here. Chitta simply is." Deepak Chopra, The Path of Love, Random House,1977, p. 240.

80) Sri Karanguli-nakhotapanna-Narayana-dasakrtih — 10 avataras of Sri Vishnu emerge from Her fingernails to fight Her Forces of Darkness.

battles against

Sri Lalita Sahasranama The ten Avataras of Shri Vishnu pay homage to Mother Lalita From the right thumb nail of the great Queen there sprang the divine, all-pervading Narayana in the form of a great fish . . . The ten Avataras having performed their respective onerous tasks stood with folded hands before Mother Lalita saluting Her. Lalitopakhyana R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.

83) Sri Brahmopendra-Mahendradideva-samstuta-vaibhava — Her splendour praised by Sri Brahma, Vishnu and Indra. — "You are verily that which cannot be uttered." Sri Brahmadeva (Devi Mahatmyam)

Sri Lalita Sahasranama On that occasion all the Devas headed by Brahma and Visnu, delighted at the destruction of Bhanda, came to wait upon Her. Brahmanda Purana R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.

85) Sri Srimad-vagbhava-kutaika-svarupa-mukha-pankaja — Her Lotus Face is the source of all Speech. Sri Lalita Sahasranama Kvanat-kanchi-dama kari-kalabha-kumbha-stana-nata Pariksheena madhye parinata-sarachandra-vadana; Dhanur banan pasam srinim api dadhana karatalaii Purastad astam noh Pura-mathitur aho-purushika. With a golden belt, Adorned by tiny tingling bells, Slightly bent by breasts like the two frontal globes Of an elephant fine, With a thin pretty form, And with a face like the autumn moon, Holding in her hands, A bow of sugar cane , arrows made of flowers, And the noose and goad, She who has the wonderful form, Of the ego of the God who burnt the three cities, Should please come and appear before us. May the Divine Mother with Her slender waist girdled with jingling mini-bells, body slightly bent in the middle by the weight of Her breasts resembling the frontal globes of the forehead of a young elephant, Her face blooming like the autumnal full moon and Her four hands holding bow, arrow, noose and goad and who is the pride of Siva, manifest her presence before us. Soundarya Lahari Verse 7

88) Sri Mula-mantratmika — Source of all the Mantras. Sri Lalita Sahasranama Sudha-sindhor madhye sura-vitapi-vati parivrte Mani-dweepe nipo'pavana-vathi chintamani-grhe; Shivaakare manche Parama-Shiva-paryanka-nilayam

Bhajanti tvam dhanyah katichana chid-ananda-laharim. In the middle of the sea of nectar, In the isle of precious gems, Which is surrounded by wish giving Kalpaga trees, In the garden Kadamba trees, In the house of the gem of thought, On the all holy seat of the lap of the great God Shiva, Sits she who is like a tide In the sea of happiness of ultimate truth, And is worshipped by only by few select holy men. Fortunate are those few, who worship Thee, the inundation of Bliss-Consciousness, as reclining on a mattress that is Paramasiva (the Supreme Siva or Sadásiva) spread on a couch which too is an aspect of Siva, inside the mansion constructed of precious cintamani gems, surrounded by the pleasure garden of nipa trees, in the island of gems of all kinds, encircled by rows of celestial trees, the island itself being situated in the midst of the ocean of nectar. Soundarya Lahari Verse 8

94) Sri Kohlini — Dwells in every house, village or forest i.e. everywhere. Sri Lalita Sahasranama Devi is to be worshipped in every place, town, house, village, and forest by men who are devoted to Shakti. Bha. Utt. Pr. R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988. Mahim muladhare kamapi manipure huthavaham Sthitham svadhistane hridi marutamakasam upari; Mano'pi bhruu-madhye sakalamapi bhittva kula-patham Sahasrare padme saha rahasi patyaa viharase. Oh Goddess mine, You live in seclusion with your consort, In the lotus with thousand petals, Reached after breaking through the micro ways, Of the power of earth in Mooladhara, Of the power of water of Manipura, Of the power of fire of Swadhishtana, Of the fire of air in the heart, And of the power of ether in between the eyelids. Breaking through the Muladhara, Manipura, Svadhishana, Anahata, Visuddhi, and Ajana Chakras (plexuses) and having crossed Prthvi (earth), Apasa (water), Tejasa (fire), Vayu (air), Akasa (ether) and Manasa (mind) - Tatvas of the respective Chakra, Thou ascending through the Susumna sporteth with Thy Consort in the solitude of Sahasrara - the thousandpetalled lotus above in the head.

Soundarya Lahari Verse 9

99) Sri Muladharaika-nilaya — Dwells in Muladhara Chakra inside body. Sri Lalita Sahasranama Sudha-dhara-sarais carana-yugalanta vigalitaih Prapancham sinchanti punarapi ras'amnaya-mahasah; Avapya svam bhumim bhujaga-nibham adhyusta-valayam Svam atmanam krtva svapishi kulakunde kuharini Using the nectar that flows in between your feet, To drench all the nerves of the body, And descending from the moon with nectar like rays, Reaching back to your place, And coiling your body in to a ring like serpent, You sleep in the Kula Kunda with a hole in the middle. Drenching the (seventy two thousand) nerves in the body with the flood of nectar gushing from Thy feet, thou (the Kundalini representing Tripurasundari) descendest from the Sahasraara into the hollow of Thy own ground at the Susumana converting Thyself into a serpent with three coils and a half, and steepest in the crevice in the center of the Mulaathaara lotus. Soundarya Lahari Verse 10

100) Sri Brahmagranthi-vibhedini — Cuts Knot of Sri Brahma; devotee consciously transcends wakeful state. Sri Lalita Sahasranama Within each individual, the self-illuminous purusa, atman illuminates "According to the Sankhya (and the view of Yoga is the same) the life-monad (called purusa, "man," "atman," "self," or pums, "man") is the living entity concealed behind and within all the metamorphoses of our life in bondage. Just as in Jainism, so also here, the number of life-monads as in the universe is supposed to be infinite, and their "proper nature" (svarupa) is regarded as totally different from that of the lifeless "matter" (prakrti) in which they are engulfed. They are termed "spiritual" (cit, citi, cetana, caitanya), and are said to be "of the nature of sheer, self-effulgent light" (prabhasa.) Within each individual, the self-illuminous purusa, atman, or pums illuminates all the processes of gross and subtle matter — the processes, that is to say, of both life and consciousness — as these develop within the organism; yet this life-monad itself is without form or content. It is devoid of qualities and peculiarities, such specifications being but properties of the masking realm of matter. It is without beginning, without end, eternal and everlasting, and without parts and divisions; for what is compounded is subject to destruction. It was regarded originally as of atomic size, but later as all-pervading and infinite, without activity, changeless, and beyond the sphere of

movements, "at the top, the summit" (kutastha.) The monad is unattached and without contact, absolutely indifferent, unconcerned, and uninvolved, and therefore never actually in bondage, never really released, but eternally free; for release would imply a previous state of bondage, whereas no such bondage can be said to touch the inner man. Man's problem is, simply, that his permanent, ever-present actual freedom is not realized because of the turbulent, ignorant, distracted condition of his mind." Heinrich Zimmer, Philosophies of India, Princeton U. Press, 1974, p. 285-86.

ADDITIONAL QUOTES

Shri Mataji Nirmala Devi ―In the primordial mysteries, the Feminine — whose nature we have attempted to discern in the symbols and functions of its elementary and transformative character — assumes a creative role and so becomes the determining factor in early human culture. Whereas the instinctual mysteries revolve around the central elements of the life of woman — birth, menstruation, conception, pregnancy, sexuality, climacteric, and death — the primordial mysteries project a psychic symbolism upon the real world and so transform it. The mysteries of the feminine may be divided into mysteries of preservation, formation, nourishment, and transformation. . . At all stages of the primordial mysteries it is the central symbol of their realization. . . . The woman is the natural nourishing principle and hence mistress of everything that implies nourishment. . . . Thus the transformative character o the Feminine rises from the natural to the spiritual plane. The culture-bringing primordial mysteries cultimate in a spiritual reality that completes the mystery character of the Feminine.‖ Erich Neumann, The Great Mother

They ask thee concerning the Spirit. Say: "The Spirit (cometh) by command of my Lord: Of knowledge it is only a little that is communicated to you." If it were Our Will, We could take away that which We have sent thee by inspiration: Then wouldst thou find none to plead thy affair in that matter against Us. surah 17: 85-86 Al Isra‘ (Night Journey) Abdullah Yusuf Ali, The Holy Qur'an

―The mother is the most lovable person for a living being. A child always calls upon his mother first when he is in difficulty. But a biological mother, though a symbol of divinity, can only remove physical difficulties and that too only partly. The Holy Mother is the causative and creative force of the entire universe. She is infinite and limitless. She is omnipresent both in forms and as formless. She is all powerful to remove all kinds of sorrows and sufferings. Sri means Laksmi (goddess of wealth), Sarasvati (goddess of learning), prosperity, beauty, success, decorated with jewels, supreme intellect and one who can impart knowledge of vedas. Here Sri refers to the power of speech and Sabda-brahman. Sri-mata is the progenitor of all - whole universe, Nature, Brahma, Vishnu, Mahesa. She is all supreme - Parabrahman. The three names of the Divine Mother - mata, rajni and isvari refer to the three phenomena of creation, preservation and destruction of the universe due to three aspect of the supreme. Om Sri-Matre namah‖ R. Prasad, Lalita-Sahasranama

―Shakti is the hidden power that turns matter into life. She is the divine spark, the flow of God‘s love. Anyone who is connected with spirit has Shakti, which manifests in five ways that the God Herself manifests. (For the sake of simplicity I will use the word God and apply feminine pronouns whenever I have the goddess Shakti in mind.) As described in the ancient Shiva Sutras — "teaching about Shiva" — these are five powers: Chitta Shakti: the awareness of God Ananda Shakti: the bliss of God Icha Shakti: the desire or intention to unite with God Gyana Shakti: knowledge of God Kriya Shakti: action directed toward God If the voice of God spoke to you, Her powers would be conveyed in simple, universal phrases: Chitta Shakti: "I am." Ananda Shakti: "I am blissful." Icha Shakti: "I will" or "I intend." Gyana Shakti: "I know." Kriya Shakti: "I act." If a child came to me and asked, "How did God make me?" these five things would be my answer, because this is how God made Herself, or at least made Herself known to us, and at each stage of giving birth a new exclamation of discovery emerged. First She experienced Herself as existence ("I am!"), then creative joy ("I am blissful!"), pulsing desire ("I will!"), cosmic mind ("I know!"), and finally the shaping force that molds all things ("I act!). Because none of these except "I am" had ever existed before, each came as a revelation. All of these qualities have universal application . . . These five powers form a cascade, spilling like water from unmanifest spirit to the material world. Tagore employed almost the same

analogy when he poetically asked, "Where is this fountain that throws out these flowers in such a ceaseless outbreak of ecstasy?" In one beautiful line he states the mystery precisely. What is the origin of the infinite display of nature‘s abundance? The flowers are outside, but the fountain is inside, in divine essence. To realize this you must become that fountain; you must have the assurance that the flow of life can gush through your being at full force. This state of connection is supreme existence. When you join the cosmic dance, the powers of God as creator-mother fully infuse you.‖ Deepak Chopra, The Path of Love

―Goddess Revival UCLA archaeologist Marija Gimbutas turned historical scholarship on its head in the ‗70s and ‗80s with the research that depicted peace-loving, cooperation-based, Goddess-worshipping societies in ancient Europe — which were overrun in the Neolithic era by Indo-Europeans who imposed patriarchal order. Gimbutas‘ vision of an earth-friendly, feminine-centered spirituality has sparked a religious awakening; an estimated 400,000 Americans now declare themselves neopagans, and many more with feminist or environmentalist leanings are helping revive the Goddess worship.‖ Unte Reader, May/June 1999

―The holy Mother (Srimata.) The mother is usually called upon in times of sorrow; but our natural mothers are not able to remove the three kinds of pain (tapatraya.) Great men have said: "Since I have had many thousands of births, I have had many mothers; many also have been my fathers; I know not how many I am yet to have in the future; and their number is beyond my calculation. O Treasure-house of compassion! Save me, who am overpowered with fear and have no other refuge, from the vast and disastrous ocean of samsara." The greatest World-Mother is the only one who is capable of removing the endless misery (of existence.) We praise Her as the Mother so that She may be induced to show mercy to us.‖ R. Ananthakrishna Sastry, Sri Lalita-sahasranama

―The experiential core of 'Hinduism' can be intellectually and discursively understood through the classes and reading with which we have been involved throughout the semester. However, there is a point to which there is a gap in understanding, a point at which one may become frustrated at not being able to clearly articulate or fully understand the material at hand. This is the gap which lies between the knowledge experience, between studying what we are studying and experiencing what we are studying. Each person has moments of clarity in her/his life; moments in which, for an instant, everything falls perfectly into place and there is not a trace of effort to understand what was once the mind's struggle. Sitting in the Sri Rajarajeswari Peetham, closing my eyes, and allowing the beautiful Lalita's mantra penetrate my be g caused a subtle, yet incredibly palpable, shift to occur inside of me. For an

instant, I felt the essence of the mantra, that of the goddess' subtle form, that of the entire universe. I will not attempt to describe this inexplicable moment. I would rather leave it in the hands of whomever so chooses to experience this crystal clarity of consciousness for her/himself.‖ Rebecca L Thomas, www.rochester.edu/

―Even today Hebrew males are taught to offer daily prayer, "Blessed Art Thou O Lord our God, King of the Universe, who has not made me a woman." Mohammed stated, "When Eve was created, Satan rejoiced." As the Hebrew myth of the creation was later adopted into the sacred literature of Christianity, along with all the other writings of the Old Testament, the writers and religious leaders who followed Christ assumed the same prose of contempt for the female, continuing to use religion to lock women further into the role of passive and inferior beings, and thus more easily controlled property of men.‖ Merlin Stone. When God was a Woman, A Harvard/HBJ Book, 1976, p. 224.

―Candi Mahatmya 10: Worship of the Mother Goddess or feminine principle is prominent in contemporary Hinduism. She is identified with Earth — Artharva Veda 12.1, p. 207; with prakriti/matter, and maya/illusion — cf. Shiva Purana, p. 118. Often she is depicted in her terrible aspect as a dread warrior and destroyer of evil. The Goddess is known by various names: Durga, Kali, Shakti, Devi; in this text she is called by her name Candika.‖ World Scripture, International Religious Foundation

―There are many indications now that women are beginning to get in touch with their own fundamental nature in ways that have been forbidden to them by patriarchal traditions, set up as the only acceptable moral system several thousand years ago, which have kept our civilization in thrall to a philosophy that derogates the feminine and natural world. The remote, transcendent deity postulated by Western culture has proved enormously violent in all "his" incarnation from the warlike Old Testament Yahweh to the familiar Christian deity of crusades, inquisitions, witch hunts, and battlefield invocations the world over. Now there is a fast-spreading tendency among women to reject this deity. Studies of the doleful history of Western religious sexism have made it clear that the God created in man‘s image has promoted more male cruelty toward women than any other single cause.‖ Barbara G. Walker, Feminism and the Future (Barbara G. Walker is widely recognized as one of the founders of the new feminism. She is the author of many books, including The Woman‘s Encyclopedia of Myths and Secrets, The Woman‘s Dictionary of Symbols and Sacred Objects, The Crone, Women‘s Rituals, and The Skeptical Feminist. Source: Georg and Trisha Lamb Feuerstein, Voices on the Threshold of Tomorrow, The Theosophical Publishing House, Quest Books, 1993, p. 139.)

―The expression, Shaktism is derived from the word "Shakti." The word Shakti means "Power" both latent and manifest. When personalised it means the Devi of Power; she is Devaa. The Devi Shakti is the power aspect of the supreme spirit. The doctrines and ritual of Shaktism are contained in a special branch of the holy Scriptures of India, called Tantra Shastra, which acknowledges the authority of the great Veda. "Veda" means the God inspired word which has from the oldest times been the foundation of Indian spiritual thought and culture; but it is not confined to what is called the four Vedas. They are but parts of it and based on the one Veda--for 'Vak' or 'Logos' is one. Shaktism is an eminently practical religion. Practically the whole content of its scriptures consists in rules and ritual by which the higher realisation of the spiritual truth may be gained. This way of personal spiritual attainment, or Yoga, which is known to all Indian religions, is called in Shaktism, Sadhana. Very often the remark can be found in the Tantrik texts that by merely pondering about the husks of words nothing is done, i.e., mere bookknowledge is useless--but that only by practically touching the truth itself can liberation, bliss and the highest consciousness be won. This truth, to which Shaktism is devoted with all its energy, is represented by the conception of the goddess Shakti. Such a conception, that truth unveils itself spiritually in a female aspect, can only be grasped with difficulty by the European mind. The European mind is not accustomed to see differences between male and female in the spiritual world, and finds them only as far as physical sexual differences can still be discerned. But the idea of a female quality of the spirit has always been known to the deeper minds of humanity and stretches through the whole inner history of culture. Leaving aside the cults of aboriginal tribes, animism, etc., there may be mentioned, in addition to the Goddess Shakti of Indian culture, the conception of Isis in the Egyptian religion, of the figure Kwannon in China, the idea of Eve in Babylonian times and many others leading up to that connected with the Madonna of the Roman Catholic Church. Certainly there are very interesting and important differences in all these great conception; but it would go too far here to treat of this special subject. It is mentioned only to show that female spirituality has always played an important role in human thought. The Goddess Shakti is the "power" which pervades the whole of the universe, and from which the Universe has emanated. There is nothing within the manifest world which is not Shakti in its essence. The manifest world is mind and matter, that is to say, all that we call our thought, will, imagination, etc. is mind, and all the realm of nature is matter. She--in her highest aspect--is pure spirit or pure consciousness -- as such she is called Chit-Shakti -- but her nature and essence become apparent also in all that we are aware of through our senses. So She is matter--substance too--and as such She is called Maya-Shakti. Here is no antagonism between the spiritual and the natural sides of the universe, since she is both of them. In order to illustrate more clearly this important principle of Shaktism.‖ Dr. Hans Koester The Indian Religion of the Goddess Shakti

―Lalita Sahasra-nama: Brevity is the essence of most of Vedic scriptural literature. Most of the ‗sUtra‘ literature are of this type. Take for example, Brahma-sUtra, Dharma-sUtra, GrihyasUtra, nArada-bhakti-sUtra, shAndilya-bhakti-sUtra etc. These aphorisms are so concise and compact that commentaries on each run to pages explaining the succinct words with

meanings literal, subtle and contextual. Just like them, this Lalita sahasra-nama also falls into that category. Even though the Stotra format has helped the poet-visionary to sing with poetic ecstasy, the words used are mostly technical terms of Tantra shastra, and without a rudimentary knowledge of which, the profound meaning of the names may not be intelligible at all.‖ S. Harihareswara

If you can empty your mind of all thoughts, your heart will embrace the tranquility of peace. Watch the workings of all of creation, but contemplate their return to the source. All creatures in the universe return to the point where they began. Returning to the source is tranquility, because we submit to Heavens mandate. Returning to Heavens mandate is called being constant. Knowing the constant is called 'enlightenment'. Not knowing the constant is the source of evil deeds, because we have no roots. By knowing the constant we can accept things as they are. By accepting things as they are, we become impartial. By being impartial, we become one with Heaven. By being one with Heaven, we become one with Tao. Being one with Tao, we are no longer concerned about losing our life, Because we know the Tao is constant, And we are one with Tao. Tao Te Ching 16 (Lao-Tzu)

Therefore, he who knows this, having become peaceful, controlled, detached, patient and concentrated, Sees the atman in himself and sees all in the atman. Evil does not overcome him, but he overcomes all evil; evil does not consume him, but he consumes all evil. Free from evil, free from passion, free from doubt, he becomes a knower of Brahman. Sukla Yajur Veda Brihadaranyaka Up. 4.4.23

―The whole point of yoga, which means "yoke," is harmony with the one source of all being. Meditation has this same focus — inner attunement and union with ultimate reality or God. Brahman, the pure, absolute being or one God behind all and through all in all, is defined (as in Christian mysticism) chiefly be negatives. In other words, Brahman is beyond any possible human descriptions. He is "the God beyond the word God." The many deities in the Hindu pantheon are all in varying degrees manifestations of the aspects of Brahman. Another way of putting it is to say that they symbolize or express the broad range of energies active in nature and the cosmos. Thus, while to westerners Hinduism seems like polytheism (and by inference, therefore, primitive and inferior), Hindus see themselves as truly monotheistic. There is but one Brahman, but there is a multiplicity of ways of approaching him. This

accounts for the fact that the gods worshiped in one village in India may be quite different from those worshiped in the next, and also for the great tolerance shown by Hinduism for other faiths. Since there are many avatars or incarnations of the Divine in Hindu thought, the orthodox Christian views of Jesus or the saviours in other faiths makes perfect to a Hindu.‖ Tom Harpur, Life after Death

REFERENCES AND NOTES 1. Lalita Sahasranama is a sacred Hindu text for the worshippers of the Goddess Lalita Devi, i.e. the Divine Mother, in the form of her and the male gods' feminine power, Shakti. Lalita is the Goddess of bliss, an epithet for Parvati. Etymologically "Lalita" means "She Who Plays". The names are organised as in a hymn, i.e. in the way of stotras. This hymn occurs in the Brahmanda Purana. It is a dialogue between Hayagriva, a minor incarnation (avatara) of Vishnu and the great sage Agastya. The Lalita Sahasranama is held as a sacred text for the worship of the Divine Mother, Lalita (and is also used in the worship of Durga, Kali, Lakshmi, Saraswati, Bhagavathi, etc.. It is a principal text of Shakti worshippers. Lalita Sahasranama names the various attributes of the Divine Mother, and all these names are organised in the form of a hymn. This Sahasranama is used in various modes for the worship of the Divine Mother. Some of the modes of worship are parayana (Recitations), archana, homa etc. Lalita Sahasranama is famous for the internal organization of its text and the rhythmic sound vibrations associated with its verbal audio recitation that its rendering can produce. Usually, in a sahasranama, if the same name repeats, the commentators use their scholarship and inspiration to give different meanings to different occurrences of the same name. Lalita sahasranma has the unique distinction, among all the sahasranamas, of not repeating even a single name. Further, in order to maintain the metre, sahasranamas use the artifice of adding words like tu, api, ca, and hi, which are only conjunctions not necessarily needed for the meaning except in rare cases of interpretation. Lalita sahasranama has again the unique distinction of not having even a single such innocuous word in its texture. Every letter and word of the Lalita Sahasranamam is protected from interpolation, mutilation etc. through axioms called CHALARNA SUTRAS or PARIBHASHA SUTRAS in a manner similar to as the Vedas are protected through various methods like - padam, kramam, ghanam etc. The pronunciation of individual words is to be done with care to ensure that there is no distortions in the meaning of the words. The whole hymn is a string of Mantras with hidden esoteric meanings. The sahasranama is an esoteric text and many meanings are attributable to each of these names; as many as sixteen meanings are known to be applicble for some names. Extensive commenteries have been written on the Lalita Saharanamam and a notable translation of an authentic commentary is "Lalita-Sahasranama with Bhaskararaya's Commentary "(Translated Into English) By: R. Ananthakrishna Sastry Published by The Theosophical Publishing House, Adyar, Chennai. and another by Dr. C Suryanarayana murthy published by Bhartiya Vidya Bhavan, Mumbai. (Wikipedia) 2. Soundarya Lahari, composed by Sri Adi Shankaracharya, holds a high place in liturgical literature on account of its poetic, devotional and mystic aspects. Soundarya Lahari combines in itself hymns of devotional prayer, a Mantra Sastra and a spiritual (meditative) mode of worship of the Supreme Mother. As a hymn of praise it is suited to the novice in spiritual exercise. As a mantra Sastra it fulfills the material and spiritual needs of the seeker. As a Tantra Sastra it elucidates a spiritual discipline, guides and leads the aspirant to liberation also which is the summum bonum of human existence.

Soundarya Lahari – the very word – conveys the great meaning. It is a Flood of Beauty. The first 41 poems of this book of 100 verses are called as Ananda Lahari – Waves of Bliss. The second portion is called as Soundarya Lahari – waves of Beauty. It contains a magnificent exposition of the beauties of the charming form of the Divine Mother from head to foot. It is an exquisite and delicious literary master- piece also. If people read and recite this Stotra with all faith they can find many details of the worship of the Supreme as Mother – The Dynamic aspect of Brahman – as Sakthi, Her Potency, manifestations for worship, modes of meditation internally in the microcosm. Dr Rati Saxena

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Devi: The Great Goddess (Smithsonian Institute) Lalita: Yoga and Esoteric meaning Study of Brahmna Brahman: The Highest God Hinduism: Belief in One God Difficulties in understanding Brahman Aspects of Brahman Esoteric significance of the Devi Mahatmya The Indian Magna Mater - I The Divine Mother The Indian Magna Mater - II Evolution The Indian Magna Mater - III Dissolution Supreme divinity Lalita is one's own blissful Self. Three Mothers who birth, nourish and liberate Indweller is the only Being worth realizing Indweller is Shakti/Holy Spirit/Ruh/Eykaa Mayee Indweller - Liberation consists in realizing this Indweller of Granth drawn from Bri. Upanishad No religions when rishis proclaimed these Truths I have said, Ye are gods; Khokhmah and Sophia by Max Dashu Divine Feminine (Hinduism) Divine Feminine (Christianity) Divine Feminine (Judaism) Divine Feminine (Islam) Divine Feminine (Taoism) Divine Feminine (Buddhism) Divine Feminine (Sikhism) Divine Feminine (Native Traditions)

The Book Of Enlightenment Of all the divine revelations to the children, perhaps the most priceless of all is the one revealed by the Divine Mother July 23, 1994. In his Sahasrara Kash asked, "Shri Mataji, what was Your original name?" The eternally young Woman, the Mahadevi replied: "Shri Lalita Devi." [1] "Now the name Nirmala itself means immaculate; means the one who is the cleansing power and the name of the Goddess also. My actual sign name is Lalita who is the name of the Primordial Mother. That is the name of the Primordial Mother." Shri Mataji, New York, USA, 30 September 1981

Truth as subtle as the misty shades of the Nepalese Pokhara Hills at dawn. Sri Lalita Sahasranama 101-200 101) Sri Manipuranta-rudita — Appears then in Manipurna Chakra; devotee feels unreality of wakeful state. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "We call it consciousness because it is not insentient like a rock or vaguely intelligent like a mammal (including human beings), but it is super-awake. It is super-wakefulness. How do we know all this when we cannot experience higher consciousness through the mind? Here is the simple answer: As with so many things, we can infer its existence and nature from other experiences. This is a perfectly valid procedure. What is more, our inference is strengthened by the testimony of those who have either temporarily or permanently awakened as higher consciousness — the great mystics and adepts of the different religious traditions. Their accounts and descriptions are the most important evidence we have for higher consciousness. Easily the most remarkable thing about them is that across centuries and cultural boundaries, they are astonishingly similar. Six characteristics are typically mentioned: 1. It is impossible to describe the transcendental realization, or enlightenment, in satisfactory rational terms, because it is full of paradoxes. Of course, mystics and realizers have seldom kept silent but have typically endeavored to communicate their realization in many different ways in order to illumine others about their great discovery. 2. The sense of individuality is abolished, an event often spoken as "ego-death." One's identity is the Identity of all. 3. It is not a fall into unconsciousness but an ascent to perfect wakefulness. 4. It is an utterly blissful and benign condition of being. 5. It feels overwhelmingly real, and by comparison with it, our ordinary state of consciousness appears puny and illusory.

6. It is completely attractive and desirable." Georg Feuerstein, Lucid Waking Inner Traditions International, 1997, p. 125-26.

102) Sri Visnu-granthi-vibhedini — Cuts Knot of Sri Vishnu; devotee perceives unreality of individuality. Sri Lalita Sahasranama "Having himself "become Brahman by knowing Brahman," the guru understands that there is actually no duality of pupil and guru; in his teaching he is therefore living a double life. But he condescends to this, conforming to the illusory sphere of the manifold which surrounds him as a reflex, out of compassion, accepting again the attitude of duality because of the urgent desire for instruction on the part of the pupil who has come to him. The illumined teacher descends from the transcendental state of being to our lower plane of empirical pseudoreality for the benefit of the unenlightened. This is comparable to the gracious act of an Incarnation in the mythology of Hinduism, when the highest God descends in the form of an illusionary manifestation (Visnu, for example as Krsna) for the sake of the release of devotees, or in the mythology of Mahayana Buddhism when a supremundane Buddha likewise descends. By this act the guru conforms to the dictum of the Vedic stanza: "To that pupil who has approached him with due courtesy, whose mind has become perfectly calm, and who has control over his senses, the wise teacher should impart truly the knowledge of Brahman through which one knows the imperishable Man (purusa), who is truly-and-externallyexistent." " Heinrich Zimmer, Philosophies of India, Princeton University Press, 1974, p. 420.

103) Sri Agnachakrantaralastha — She is inside the Ajna Chakra at the junction of the eyebrows. Sri Lalita Sahasranama "The Kingdom is the merging of Kundalini in the seventh chakra (subtle-somatic center) at the top of the brain (Sahasrara) the abode of the awakened Shakti (divine energy.) This chakra has been described in the great mandala of the Shri-Chakra in Shri Shankaracharya‘s work the Saundarya-Lahari: The Flood of Beauty. It has been referred to as Buddha‘s thousand petalled lotus. The Gate is the sixth chakra on the path of Kundalini between and above the eyebrows (ajnya), referred to as the "third eye." It is the abode of Lord Jesus Christ, the one who mastered the Buddhi (intellect) and is the Bouddha. The key to that Gate is the child-like surrender coming from the heart chakra (anahata) abode of Lord Shiva, which has been referred to by Lord Jesus: "Truly, I say to you, whoever does not receive the Kingdom of God like a child shall not enter." Luke 18.17." Grégoire de Kalbermatten, The Advent

The Life Eternal Trust Publishers, 1979, p. 25.

104) Sri Rudra-granthi-vibhedini — Cuts Knot of Sri Rudra; devotee becomes one with Cosmic Consciousness. Sri Lalita Sahasranama "Higher consciousness is sometimes said to guide us. Thus, Hindus refer to it as the inner ruler (antaryamin.) But what does this mean? Is higher consciousness a kind of personality? The answer must be that it is far beyond anything we could conceive as either personal ir impersonal. It certainly cannot be less than the personal, being at the summit of the entire cosmic evolutionary process. It is the superpersonal, superconscious, superintelligent, superluminous Reality. For practical, emotional reasons we may want to personalize higher consciousness and speak of grace, or divine guidance, or an infallible inner sense of direction in terms of our personal growth. Yet, it is just as valid to look upon it as an impersonal force (shakti in Hinduism) whose sheer presence, rather like the sun, obliges us to move and grow in a certain way — toward it. Light is omnipresent, yet it has apparent foci like the sun or other stars. So also higher consciousness is nonlocal, but it appears to have focal points — in enlightened beings, in sacred places or objects, or within our most inmost self. In fact, the analogy with light is a good one, because those who have caught a glimpse of higher consciousness in unitive or mystical experiences, or those who have permanently realized it, describe their transformative state as luminous, illuminating, or enlightening." Georg Feuerstein, Lucid Waking Inner Traditions International, 1997, p. 127.

105) Sri Sahasrarambujarudha — Dwells in Sahasrara Chakra of liberated souls as Saksi or Witness. Sri Lalita Sahasranama By Inner Guru's Grace, the True Lord is found. Within your mind and body, see the Lord, and the filth of egotism shall depart. Sitting in that place, sing the Glorious Praises of Her forever, and be absorbed in the True Word of the Shabad. Those who close off the nine gates, and restrain the wandering mind, Come to dwell in the Home of the Tenth Gate (Dsam Duar). There the Unstruck Melody of Shabad vibrates day and night. Through the Inner Guru's Teachings, the Shabad is heard. Without the Shabad, there is only darkness within. The genuine article is not found, and the cycle of reincarnation does not end. The key is in the hands of the True Inner Guru; No one else can open this door. Sri Guru Granth Sahib, (Maajh, Third Mehl, p. 124.)

"He is the sole Creator and sustainer of the universe, wherein every creature bears witness to His unity and lordship. But He is also just and merciful: His justice ensures order in His creation, in which nothing is believed to be out of place, and His mercy is unbounded and encompasses everything. His creating and ordering the universe is viewed as the act of prime mercy for which all things sing His glories. The God of the Qur‘an, described as majestic and sovereign, is also a personal God; He is viewed as nearer to man than man‘s jugular vein, and, whenever a person in need or distress calls him, He responds. Above all, He is the God of guidance and shows everything, particularly man, the right way, "the straight path." " The New Encyclopaedia Britannica (1992)

110) Sri Kundalini — She is coiled like a serpent. She is stated to assume 31/2 coils - the form in which Sri Lalita resides in sacrum bone of every human as potential state. Sri Lalita Sahasranama This family Woman Kundalini entering the royal road Susumna, Taking rest at intervals in the secret places (in the cakras), Embraces the supreme husband and causes the nectar to flow (in the Sahasrara.) Cintamanistava (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.) "That Kundalini in the Muladhara, sleeping in three and half coils, roused by Yogins, breaks through the six cakras as well as the three knots, called Brahma, Visnu, and Rudra-granthis and proceeding to the Sahasrara, from the moon‘s orb, which is the pericarp of the lotus, She causes nectar to flow." R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988, p 87. The sakti called Kundalini in the form of a serpent, beautiful, fine as lotus, fibre, Resides in the Muladhara. Biting the pericarp of the Muladhara which is like the pericarp of a lotus, With its tail in its mouth and connected with the Brahmarandhra.... This energy unites with Siva in the thousand-petalled lotus. This should be known as the supreme state (para), And it is the cause of final beatitude. Vamakesvaratantra, R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988, p 198. May Kundalini, whose movements are secret and who by the blaze of the fire, By the illumination of the sun and by the brightness of the moon, Cause the ambrosia to flow through the seventy-two thousand channels, And make us contented. Sukasamitha, R. A. Sastry, Lalita-Sahasranama,

The Adyar Library and Research Centre, Madras, 1988, p 198. "The Kundalini Force When the cosmic energy manifests itself as the life energy of living creatures, it is called kundalini energy or force. This force is the substance and cause of all energies of the mind and body. Vedanta does not regard mind and body as distinct entities. Both are manifested kundalini energy and the apparent diversity is just a question of degree of fineness. In its process of coarsening, the kundalini force makes no leaps. Consequently, there is no division line between mind and body — both are part of one continuous whole. Like everything else in the universe, the kundalini energy is constituted by the gunas and whatever goes on in the mind and body is owed to the interactions of these three forces. — In its purer forms, the kundalini force moves in a net of subtle channels (nadis) which resembles a finer counterpart of the net of nerves. The main channels are directly connected to the central nervous system and run from the top of the head, along the spinal cord to slightly above the perineum. Along these main channels are located seven centres (chakras) which serve as reservoirs for the kundalini energy. In its purer forms, the kundalini energy or force is too subtle to be detected and comprehended by any other means than the mind. At the beginning of the creation of a new human, the kundalini force resides in sahasrara chakra at the top of the head and is one with the Ultimate Reality. At this stage the kundalini force is unmanifested. Its self-manifestation starts as it departs from the Ultimate Reality and descends through the chakras. During its descend, the kundalini force becomes more and more coarse. The first thing to be created is the mind, which is associated with ajna chakra at the center of the head. Next comes the creation of akasha, which is associated with vishuddhi chakra in the spinal cord in the neck. Then follows the creation of the other four elements — air, which is associated with anahata chakra in the spinal cord near the heart — fire, which is associated with manipura chakra in the spinal cord at the level of the navel — water, which is associated with swadhisthana chakra at the base of the spinal cord — earth, which is associated with muladhara chakra at a point slightly above the perineum. — After this initial arrival to muladhara chakra, a new human mind and body has come into existence. Throughout life, all mental and physical activities get their energy from the chakra in which the kundalini force resides. In most persons, the kundalini force remains in muladhara chakra the whole life through. However, by means of the techniques of yoga and meditation, the kundalini force can be raised to higher chakras. During its initial descend from the sahasrara chakra, the kundalini force deposited some of its energy and powers in each chakra. Consequently, as long as the kundalini force remains in the muladhara chakra, only a minor portion is available. As the kundalini force is raised to higher chakras it regains its powers accordingly. Raising the force to a higher chakra corresponds to reaching a higher level of consciousness. Raising the kundalini force to sahasrara leads to reunification with the Ultimate Reality. The description given above is rather simplified. It is the chakra, in which the major portion of the kundalini energy resides, that determines a person's fundamental nature. However, in most persons, portions of the kundalini force fluctuate between the various chakras and it is these fluctuations that determine the ups and downs we all are experiencing. In most persons, the force fluctuates mainly between the 2-3 lower chakras but occasionally a small portion may reach anahata chakra. — To raise the kundalini force to higher chakras, partially or fully, is usually an affair that takes a lot of disciplined effort. However, sometimes the kundalini force may rise spontaneously in an unprepared person. The kundalini force indeed is powerful, so a spontaneous rising always causes a lot of confusion in the minds of the persons it happens to. Some learn to handle the force, often resulting in great art or literature or the person may become one of these few who spread love by their mere presence. Others may end up as permanently mental diseased."

Steen Ingemann, Guide to Ultimate Reality, www.rishi.dk/guide/ "THE YOGI'S LIGHT Swami, the illumined Yogiswara, invokes the release of the potent power hidden in each being, the power of Kundalini, to merge with the cosmic power of the eternal Reality through the heightened Dhyana-Sadhana of intense meditation and yogic awakening. In this poem, Swami revels in bliss as he hails the dormant, gracious Sakti to arise, awake and stop not till the goal is reached! According to the Yoga Sastras, there runs through the spinal cord a canal called the Sushumna, at the base of which is a plexus called the Muladhara (basic), and at the crown in the cerebrum, the plexus called the Sahasrara (thousand-petalled lotus). In the basic plexus is stored the cosmic energy, an infinitesimal fraction of which is distributed throughout the body by the motor and sensory nerves, and mainly by the two columns of nerves called Ida and Pingala on either side of the Sushumna canal. This canal though existing in all living beings is closed except in the Yogi. He dispenses with motor and sensory nerves, opens the canal, sends through it all mental currents, makes the body a gigantic battery of will, and rouses the vast coiled up power called the Kundalini from the basic plexus to the thousand-petalled lotus in the head. As the power travels up the canal, higher and more wonderful powers of vision and knowledge are gained till the consummation of union with Siva is attained. The transcendental experience of the commingling of the kinetic Sakti with the static power of Siva in the Brahmarandra is incommunicable, as the peace and bliss are beyond the experience of the phenomenal world: "Behold the consummation of Siva and Sakti and eternal life is assured, my dear." " Natchintanai. 41., Himalayan Academy, 1998 "God Agni as Kundalinî by Jeanine Miller The cult of fire as the inner immortal ruler who raises the mortal to the level of immortals, as the link between heaven and earth, the messenger between gods and men, the divine sacrificial priest whom man evoked at break of dawn, reached its apotheosis in early Vedic times. Subsequently, however, it was reduced to a mere ritual bereft of its original pristine spiritual significance. Yet the early understanding was not completely lost, because the knowledge of the secret fire reappears as kundalinî in the later Upanishads, the Tantras, and the medieval scriptures of Hatha-Yoga. This again bespeaks of the astounding continuity of transmission of spiritual from the early Vedic era to classical Hinduism...." Jeanine Miller, God Agni as Kundalinî "Kundalinî: Awakening the Serpent Power by Georg Feuerstein Cleansing the Doors of Perception The way we see the world depends on who we are. On the simplest level, a child walking down the street will readily spot all the toy stores, a penny-wise mother will see all the bargains displayed in shop windows, an architect will easily notice unusual buildings, and a taxi driver will be quick to spot house numbers. In each case, perception is selective, depending on the person's interest and attention. This extends to more significant aspects of life as well, such as our attitude to relationships, morality, work, leisure, health, sickness,

pain, death, and the great beyond. These attitudes are shaped by all kinds of factors, karmic conditioning, as the Tantric scriptures would insist, being the most influential one...." Georg Feuerstein, Kundalinî: Awakening the Serpent Power Yoga Research and Education Centre

112) Sri Bhavani — Giver of Life to Universe. Sri Lalita Sahasranama "Allah,... Creator of all, 2.29, 117; 6:73; creates and sustains all, 7:54; 11:6-7; 13:16-17; 21:30-33; 66:2-3; created all nature, 25:61-62; to Him belongs the heritage of the heavens and the earth, 3:180; 15:23; 19:40, n. 2492; gives Sustenance, 29:60-62; 51:58; Lord of Bounties, 3:174; His bounties open to all, 17:20-21; Most Bountiful, 96:3; . . . Cherisher and Sustainer, 10:32; . . . rain, corn and fruit, 16:10-11; night and day, sun, moon, and stars, gifts from heaven and earth, 16:12-13; creation of heaven and earth and man‘s benefits, 27:60-61; originates and repeats creation, gives sustenance, 27:64; feeds creation, 29:6062; sends rain and revives the earth, 29:63; made heaven and earth with all its produce, 31;10; . . . life, grains, fruits, and springs, 36:33-35; earth and the heavens, 41: 10-12, 51:47-48; heavens and earth, rains and life, 43:9-11; . . . grants the need of every creature, 55:29;" Abdullah Yusuf Ali, The Holy Qur'an Devotion to Bhavani Singing the praise of Ambika, Bhagavatpada says in Soundarya Lahari that so great is the mercy of the Mother that the moment the Bhakta (devotee) began his prayer with the words, Bhavaani tvam, Ambika did not even wait till he completed his prayer, but conferred on him saayujya, viz., the merger of the soul with the Mother. “Bhavaani tvam daase mayi vitara drishtim sakarunaam Iti stotum vaanchan kathayati bhavani tvamitiyah; Tadaiva tvam tasmai disasi nija-saayujya-padaveem Mukundabrahmendra sphuta-makuta neeraajita padaam”. When the devotee began saying Bhavaani tvam, he was only addressing the Divine Mother by calling Her Bhavaani, and invoking Her grace, though the expression can also be interpreted as meaning, ―May I become You‖. It is this merger with the Supreme that the Mother granted as soon as She heard the words ―Bhavaani tvam‖. The significance of this verse is that one imbued with true devotion gets things unasked. The saayujya the devotee attains by Her grace is the condition of supreme saanti, like that which rivers attain when they merge in the ocean. The same condition of peace and bliss is reached by the bhakta who starting from dvaita bhaava (feeling of duality of himself and God) reaches saayujya or oneness with Isvara through Her grace." www.astroyoti.com

114) Sri Bhavaranya-kutharika — Confers moksa from samsara i.e. freedom from cycle of rebirths. Sri Lalita Sahasranama "....the belief in transmigration was an integral part of some early Christian communities, notably the followers of the Alexandrian teacher Origen, the most prolific of the church fathers. However, this teaching was explicitly anathematized by the church. Origen himself was condemned as a heretic by the Second Council of Constantinople in 553 A.D. Yet, there are statements even in the New Testament suggesting that Jesus himself believed in the repeated return of souls. In a well-known biblical passage in the gospel of Matthew (16:13), Jesus asks his disciples: "Whom do men say that I, the Son of man, am? And they said, ‗Some say that thou art John the Baptist; some Elias; and others, Jeremias, or one of the prophets.‘ " Both the question and the answer would be nonsensical without reference to rebirth, which was apparently a widely held belief among the Jews, who, like the Tibetans, were always looking for there incarnations of their great spiritual teachers. It is a curious and regrettable twist of fate that the church voted early on to outlaw this powerful teaching. Perhaps the ecclesiastical leaders felt that it would undermine the sense of urgency that they tried to instill in the faithful. For, if we are born again and again, what reason is there to take up the spiritual life now? The prospect of multiple lives does not at all reduce the significance of the present life, which is an opportunity to disrupt the cycle of incarnation. But to become motivated to make the all-out spiritual effort necessary to break free from the conditional world in the form of the consensus trance, a person must first be overwhelmed by that suffering that is the fruit of all incarnations and be attracted to the ideal of liberation or, in Christian terms, the kingdom of God. And that is always a matter of spiritual ripening. " Georg Feuerstein, Lucid Waking, Inner Traditions International, 1997, p. 41. "Moksa Moksa looks beyond the stars, not to the village street. Moksa is the practical discipline of metaphysics. Its aim is not to establish the functions of the senses, evolve a valid theory of knowledge, or to control and refine methods of scientific approach to either the spectacle of nature or the documents of human history, but to rend the tangible veil. Moksa is a technique of transcending the senses in order to discover, know, and dwell at one with the timeless reality which underlines the dream of life in the world. Nature and man, in so far as they are visible, tangible, open to experience, the sage cognizes and interprets, but only to step through them to his ultimate metaphysical good." Heinrich Zimmer, Philosophies of India, Princeton University Press, 1974, p. 43-4. Why can't I remeber past lives? "Students unraveling the principles of reincarnation often ask, "If reincarnation is true, why can't I remember my past lives?" They could easily ask another question: "Why do we not remember everything in detail in this life?" The memory capabilities, unless highly trained, are not that strong, especially after having endured the process of creating a new body

through another family and establishing new memory patterns. However, there are people who do recall their past lives, in the very same way that they remember what they did yesterday. Former-life memory is that clear and vivid to them. It is neither necessary nor advisable to pursue happenings, identities or relationships that may have existed in previous lives. After all, it is all now. We don't think it important to remember details of our childhood years, to wallow in happy or unhappy nostalgia. Why pursue the remembered residue of what has already come and gone? Now is the only time, and for the spiritual seeker, past life analysis or conjecture is an unnecessary waste of useful time and energy. Now is the sum of all prior thens. Be now. Be the being of yourself this very moment, and that will be the truest fulfillment of all past actions. The validity of reincarnation and its attendant philosophy are difficult to prove, and yet science is on the threshold of discovering this universal mechanism. Science cannot ignore the overwhelming evidence, the thousands of level-headed people who claim to remember other lives or who have actually died and then returned to life, and the impressive literature spanning Hindu, Tibetan, Buddhist and Egyptian civilizations. Thus, the pursuit of various theories continues in an effort to bring theory into established law according to the reason and intellectual facilities of man. Those living in the heart chakra, anahatha, are able to cognize and know deeply the governing mechanism of rebirth from their own awakening. There are at least three basic theories or schools of thought related to reincarnation. At first they may seem to conflict or contradict one another, but further elucidation indicates that they are all correct. They are just different aspects of a complex mechanism." Satguru Sivaya Subramuniyaswami, Himalayan Academy, 1998 Belief in Reincarnation "More than half the world believes in reincarnation, but the modern Western religions do not. It‘s understandable. Reincarnation threatens the hold the power seekers within the Church have over us. How can we be threatened with everlasting damnation, with being doomed to dance on the hot brimstone coals of hell, if death itself is not everlasting and, in fact, our souls reincarnate? Their power is based on fear, specifically on the fear that we shall burn forever in hell if we sin and do not repent our sins in this life. If we can atone for sins of this life in the next one, the fear is lessened and the whole basis of their power is shaken. In the Eastern religions, we pay for the sins of the last life in this one; if we improve, we have a better life next time and, eventually, are freed from the cycle of reincarnation and join the universal spirit when we realize that our soul and the Buddha soul are one. But the process of reincarnation is neither a license to sin nor a debt to carry and be punished for until we purify ourselves. Karma is not about punishment, it is about learning. Reincarnation is a chance to improve ourselves and our world, a series of lessons leading to the realization that we share the spark of universal life. We are all part of the great cosmic consciousness. Why, then, would we be sent here with but one chance to prove our worthiness before we are cast eternally into hell? Is, then, a native in the wilds of Africa who lives and dies without ever hearing the teachings of Christ, but who does not sin in the Christian sense, cast into hell or accepted in the Kingdom of Heaven? Why would God put that African here in the first place if he or she cannot ever read the Bible and gain admittance to the heavenly realm?" Walter Mercado, Beyond The Horizon: Visions of a New Millennium A Time Warner Company, 1997, p. 100-1.

135) Sri Nirmala — Pure Sri Lalita Sahasranama Chaturbhih shri-kantaih shiva-yuvatibhih panchabhir api Prabhinnabhih sambhor navabhir api mula-prakrthibhih; Chatus-chatvarimsad vasu-dala-kalasra-trivalayaTri-rekhabhih sardham tava sarana-konah parinatah With four wheels of our Lord Shiva, And with five different wheels of you, my mother, Which are the real basis of this world, Your house of the holy wheel, Has four different parts, Of eight and sixteen petals, Three different circles, And three different lines, Making a total of forty four angles. Soundarya Lahari Verse 11

136) Sri Nitya — Eternal. Sri Lalita Sahasranama Tvadiyam saundaryam Tuhina-giri-kanye tulayitum Kavindrah kalpante katham api Virinchi-prabhrutayah; Yadaloka'utsukyad amara-lalana yanti manasa Tapobhir dus-prapam api girisa-sayujya-padavim. Oh, daughter of ice mountain, Even the creator who leads, An array of great poets, Fails to describe your sublime beauty. The heavenly maidens pretty, With a wish to see your pristine loveliness, Try to see you through the eyes your Lord , the great Shiva, And do penance to him and reach him through their mind. Soundarya Lahari Verse 12

137) Sri Nirakara — Formless Sri Lalita Sahasranama

That (Brahman) is neither Devas, nor Daityas, nor human, nor animal, nor woman, Nor eunuch, nor man, nor insect, nor quality, nor action, nor existence, Nor non-existence. May victory attend Him, the Infinite who remains after all negation. Vishnu Bhag. Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.) As I have said, Devi is devoid of attributes, listen well, To the explanation of the meaning of these sayings. Attributes (laksana) are the marks of devas, and qualities (guna) depend upon body. This Devi is without qualities and cannot be distinguished by attributes. Matsya and Padma Puranas, Svetasvataropanisad VI. 11 (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

143) Sri Nirupaplava — Indestructible. Sri Lalita Sahasranama Naram varshiyamsam nayana virasam narmasu jadam, Thava panga loke pathitha manudhavanthi sathasa Gala dweni bhandha kuch kalasa visthrutha sichaya Hatath thrudyath kanchyho vigalidha dhukoola yuva thaya. With disheveled hair, With upper cloths slipping from their busts, With the lock of the golden belt getting open due to the haste, And with saris slipping away from their shoulders, Hundreds of young lasses, Run after the men, Who get your sidelong glance, Even though they are very old, Bad looking and not interested in love sports. Soundarya Lahari Verse 13

154) Sri Nirupadhih — Alone Sri Lalita Sahasranama Ksitau sat-panchasad dvi-samadhika-panchasadudake Hutase dva-sastis chatur-adhika-panchasad anile;

Divi dvih-shatrimsan manasi cha chatuh-sashtir iti ye Mayukhastesham athyupari tava padambuja yugam. Your two holy feet are far above, The fifty six rays of the essence of earth of Mooladhara, The fifty two rays of the essence of water of Mani pooraka, The sixty two rays of the essence of fire of Swadhishtana, The fifty four rays of the essence of air of Anahatha, The seventy two rays of the essence of ether of Visuddhi, And the sixty four rays of the essence of mind of Agna chakra. Soundarya Lahari Verse 14

155) Sri Nirisvara — Supreme Sri Lalita Sahasranama "The Shakti Principle in Puranas: In the very beginning, there was the Primordial Supreme Principle. That itself is the transcendental Attribute-less, Form-less nirguna, nirAkara, parabrahma tattva. Out of Its own free will this Supreme Immensity split into two, and there appeared the Supreme Power, parA shakti. According the Bahvrucha- Upanishad, devI hi ekA agra AsIt| sA eva jagadanDam asrujat| tasyA eva brahmA ajIjanat| viShNur ajIjanat| rudro ajIjanat| sarve marudgaNa ajIjanat| gandharvA-aprasaH kinnaraU Aditya AdinaH samantAt ajIjanat| bhogyam ajIjanat| sarvam ajIjanat| sarva shaktim ajIjanat| anDajam, svEdajam, udbhijam, jarAyujam, yat kinchai tat prANi sthAvara jangama mAnuSham ajIjanat| sA eShA parA-shaktiH|| Every thing — movable, immovable, living and inanimate — all were created by Her, by this primordial Supreme Power — and we call her parAshakti!. And She herself declares in Devi Bhagavata, sarvam khalu idam eva aham| n anyad asti sanAtanam|| (All this is myself. None existed and exist but me!) As a spectrum of different colors are brought out (while passing a ray of white light) through a colorless field (of a prism) (Ref: ya eko avarNo bahudhA shaktiyogad varNAn anekAn nihitArtho dadhAti — Shvetashvatara. Up. 4.1), the Supreme One assumes the form of many. Answering to the vision of the Vedic rishis who chanted "tvam strI tvam pumAn asi, tvam kumAra uta vA kumArI" (You are the Man and You are the Woman; You are the Boy and You yourself are the Girl! — Shveta. Upanishad. 4.3-4), Devi has affirmed, in Rigveda (1.10.125): aham rudrebhir vasubhir charAmi| aham Adityair uta vishva-vedai|| aham mitrA varuNobhA vibharmi, aham indrAgnI aham ashvinobhA|| (I manifest in the forms of Rudra, Vasu, Aditya, Mitra, VaruNa, Indra, Agni and Ashnvini twins.)" Shikaripura Harihareswara ([email protected]) Thursday, 21 Aug 1997) "But God is neither man nor woman. The clumsiness of language forces us to describe this supreme being in terms of gender, but its essence extends beyond that, encompassing all.

God is the union of all the energy in the universe, feminine and masculine, yin and yang . . . And now, as we step into the Age of Aquarius, the good principles of all religions will be preserved and expanded upon in this golden age of spirituality. The beautiful and profound messages of the past will bloom in the new conscience of humanity. Women will take their place beside men as equals ... But the challenge for religions to adapt to the changes in people, to recognize that the meanings of the holy books are open to all of us, will crush some of the world‘s most powerful churches and force them all to change forever." Walter Mercado, Beyond The Horizon: Visions of a New Millennium A Time Warner Company, 1997, p. 66.

167) Sri Papanasini — Dispels all ignorance, or destroys sins. Sri Lalita Sahasranama "By mere concentration on Her, sin becomes virtue." Brahmanda Purana "We know that our mind turns more readily to the world‘s pleasures than to the vision of the soul. It is a bridge between the senses and the spirit; it is a secret enemy, and a treacherous friend, which can change our conduct without giving us time to consider. Patanjali advises the sadhakas to train the mind and cultivate discrimination, so that objects and events are seen only for what they are: then they cannot gain power over us. This is extremely difficult but an understanding of nature will help. We are matter (temporarily) and we live surrounded by matter. Interaction with matter or nature is the condition of our life. Without discrimination we cannot break free, but with understanding and practice we can use this interaction to reach the highest peace and bliss. If we want to experience heaven on earth, we have to grasp the qualities of nature, the gunas, that is to say the polarity of rajas and tamas, the eternal pulse of nature between movement and stillness, and the higher balancing state of sattva.... If we understand the flow of these forces, we can reach balance, and from balance go on to true freedom. If not, we are swayed from one extreme to another, between pleasure and another pain. Yoga, says Patanjali, is the way to harmonize ourselves at every level with the natural order of the universe, from the physical to the most subtle, to reach the total state of health which brings stability, to cultivate the mind with real understanding, and to reach out ultimately to undifferentiated infinity." BKS Iyengar, Light on the Yoga Sutras of Patanjali HarperCollins Publishers, 1996, p. 128-29.

169) Sri Krodha-Samani — Destroys anger of devotees.

Sri Lalita Sahasranama "Self-control is necessary for any spiritual progress. Unruly thoughts, attractions of the senses, lustful desires, anger, covetousness, and avarice constantly arise in the mind of the person who has no mental discipline; and these impel him to do evil deeds. If a person cannot direct his thoughts, desires, and actions according to his own will, how can he possibly direct his soul to God and keep his life on the path of truth? Unless the higher mind is strengthened and given the will power to master the impulses of the flesh mind, there will be little room for God to dwell with that mind. Thus, central to the religious life is self-control." World Scripture, International Religious Foundation Paragon House Pub., 1995, p. 522. That man is disciplined and happy who can prevail over the turmoil, That springs from desire and anger, here on earth, Before he leaves his body. Bhagavad Gita 5.23

171) Sri Lobha-Nasini — Destroys greed of devotees. Sri Lalita Sahasranama Saraj-jyotsna-shuddham sasi-yuta-jata-juta-makutam Vara-traasa-traana-sphatika-ghutika-pustaka karaam; Sakrn na thva nathva katham iva sathaam sannidadhate Madhu-kshira-drakhsa-madhurima-dhurinah phanitayah. Sweetest words rivaling the honey, milk and grapes, Can only Come to the thoughts of the devotee, Who once meditates on your face, Which is like the white autumn moon, On your head with a crown with the crescent moon and flowing hair, And hands that shower boons and give protection, Which hold the crystal chain of beads and books. Soundarya Lahari Verse 15

173) Sri Samsayaghni — Destroys doubts of devotees. Sri Lalita Sahasranama He is the guru who is without doubt the remover of doubt and expects nothing. Tantraraja

(source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.) The flickering, fickle mind, difficult to guard, difficult to control — The wise straighten it as a fletcher straightens an arrow. Like a fish that is drawn from its watery abode, and thrown upon land, Even so does this mind flutter. Hence should the realm of the passions be shunned. The mind is hard to check, swift, flits wherever it lists: To control it is good. A controlled mind is conducive to happiness. The mind is very hard to perceive, extremely subtle, flits wherever it lists. Let the wise person guard it; A guarded mind is conducive to happiness. Faring far, wandering alone, bodiless, lying in a cave, is the mind. Those who subdue it are freed from the bonds of Mara. Dhammapada 33-37 Though a man should conquer, thousands and thousands of valiant foes, Greater will be his victory if he conquers nobody but himself. Fight with yourself; why fight with external foes? He who conquers himself through himself will obtain happiness. Difficult to conquer is oneself; but when that is conquered, everything is conquered. Uttaradhyayana Sutra 9.34-36 Know that the Self is the rider, and the body the chariot; That the intellect is the charioteer, and the mind the reins. The senses, say the wise, are the horses; The roads they travel are the mazes of desire.... When a man lacks discrimination and mind is uncontrolled, His senses are unmanageable, like the restive horses of a charioteer. But when a man has discrimination and his mind is controlled, His senses, like the well-broken horses of a charioteer, lightly obey the rein. Katha Upanishad 1.3.3-6 It is true that the mind is restless and difficult to control. But it can be conquered, Arjuna, through regular practice and detachment. Those who lack self-control, will find it difficult to progress in meditation; But those who are self-controlled, striving earnestly through the right means, Will attain the goal. Bhagavad Gita 6.35-36

174) Sri Nirbhava — Unborn. Sri Lalita Sahasranama

"God is unborn God is never born, nor does He, therefore, die. There is no cause of His existence because He Himself is the Cause of all causes. How can then He be born? He is not incarnate in any physical body, be it of man or animal. God is the Final Cause. About it Aristotle says: "Surely motion has a source; if we are not to plunge drearily into an infinite regress, putting back our problem, step by step, endlessly, we must posit a prime mover unmoved, a being incorporeal, indivisible, spaceless, sexless, passionless, changeless and eternal." " Pritam Singh Gill, The Trinity of Sikhism N A Pubs. Co., Jullundur, India, 1990, p. 78.

175) Sri Nirnasa — Deathless. Sri Lalita Sahasranama Kavindranam chetah-kamala-vana-baal'atapa-ruchim Bhajante ye santah katichid arunameva bhavatim; Virinchi-preyasyas tarunatara sringara-lahariGabhirabhi vagbhir vidadhati satam ranjanamami. She who is the purple luster of the dawn, To the lotus forest like mind, Of the kings of poets of the world, And thus called Aruna-the purple coloured one, Creates happiness in the mind of the holy, With tender passionate wave of words , (Of Sarswathi the darling of Brahma,) Which are royal and youthful. Soundarya Lahari Verse 16

184) Sri Nistula — Unequalled. Sri Lalita Sahasranama Savitribhir vacham Chasi-mani-sila-bhanga-rucibhir Vasiny'adyabhis tvam saha janani samchintayati yah; Sa karta kavyanam bhavati mahatam bhangi-rucibhih Vacobhi vagdevi-vadana-kamal'amoda madhuraii. Oh, mother holy, He who worships you,

Along with the goddess like Vasini, Who are the prime source of words, And you who are having the great luster, Got by breaking the moon stone, Becomes the author of great epics, Which shine like those written by great ones, And which have the sweet scent Of the face of the goddess of knowledge Soundarya Lahari Verse 17

190) Sri Durga — Protectress. Sri Lalita Sahasranama Known by the name of Protectress, the Goddess girth by Eternal Law, By Her beauty are these trees green, and have put on their green garland. Atharva Veda 10.8.31

191) Sri Duhkhantri — Destroys sorrow of devotees. Sri Lalita Sahasranama Salvation is the complete release from that (pain.) Gautama-sutra (I. 22)

196) Sri Sarvajna — Omniscient. Sri Lalita Sahasranama One who perceives all and knows all. Mundakopanishad (I. 1. 9) As She knows everything She is called Omniscient. Devi Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras,

1988.)

198) Sri Samanadhika-Varjita — Supreme; none to equal or excel Her. Sri Lalita Sahasranama As a thousand sparks from a fire well blazing spring forth, each one like the rest, so from the Imperishable all kinds of beings come forth, my dear, and to Her return. Divine and formless is the Person; She is inside and outside, She is not begotten, is not breath or mind; Utterly pure, farther than the farthest Imperishable. From Her springs forth the breath of life, the power of thought and all the senses, space, wind, light, and water, and earth, the great supporter of all. Fire is Her head, the sun and moon Her eyes, the compass points Her ears. The revealed Vedas are Her word. The wind is Her breath, Her heart is the all. From Her feet proceeded the earth. In truth, She is the inner atman of all beings. From Her comes fire with its fuel, the sun; From the moon comes rain, thence plants on the earth. The male pours seed into the female; Thus from the Person creatures are born. From Her come hymns, songs, and sacrificial formulas, Initiations, sacrifices, rites, and all offerings. From Her come the year, the sacrificer, and the worlds in which the moon shines forth, and the sun. From Her take their origin the numerous Gods, The heavenly beings, men, beasts, and birds, The in-breath and the out-breath, rice and barley, ascetic fervor, faith, truth, purity, and law. From Her take their origin the seven breaths, the seven flames, their fuel, the seven oblations; From Her these seven worlds in which the breaths, are moving each time seven and hidden in secret. From Her come the oceans, from Her the mountains, from Her come all plants together with their juices — With all beings She abides as their inmost atman. The Person is all this — Work, ascetic fervor, Brahman, supreme immortality. Who knows that which is hidden in the secret cave, he cuts here and now, my dear, the knot of ignorance. Mundakopanisad II, 1, 1-10 Thou art the Supreme Sakti, Infinite, Supreme Ruler, devoid of all differences, And destroyer of all difference.... Some ignorant persons say there is a difference between Sakti, And the possessor of it (Siva), But those Yogins who meditate on reality, recognize non-separateness. Kurma Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

199) Sri Sarva-Sakti-Mayi — The Mother of all Powers and Energies such as Mahakali, Mahlaksmi and Mahasaraswati. Sri Lalita Sahasranama That breast of Thine which is inexhaustible, health-giving,

By which Thou nursest all that is noble, Containing treasure, bearing wealth, bestowed freely; Lay that bare, Saraswati [Divine Mother], for our nurture. Rig Veda 1.164.49

200) Sri Sarva-mangala — The source of all good (auspicious), or the name of the spouse of Siva. Sri Lalita Sahasranama She gives all the good fortune (longed for) in the heart, all desired good objects, Hence She is called Sarvamangala. And She removes the pain of the devotees, And gives to Hara all the best and choicest things, hence, Sarvamangala. Devi Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.) "Bolo Shiv Shiv Shambhu bam bam bam Are gao re, ye nam har.dam, ye nam hardam jab tak hai bhayi dam me dam, bhayi dam me dam Let‘s all take the name of Lord Shiva and remember his powers all the same. He Pralayankar, bheem Bhayankar, He Prabhu Shankar Sawmi He Vishveshwar He Parameshwar Ishwar Antaryami Ye dhun hai, uttam anupam, uttam anupam, Sare jag ke yahi peeta param, yehi peeta param O God who brings Pralay (the total destruction of the creation), who is very powerful and also can be very terrible, O Lord Shankar, You govern us. You are the whole cosmos. You are the Greatest Lord, and one who knows everything subtle and gross within us. You are the Father of this whole world. Shiv Akam hai, Dayadham Hai, Shiv kanam hai Saiyam Shivji hai Mukti, Shivji hai Shakti Shivji hai Bhakti ka Sangam Shiv mahima mat Samjo kam, mat Samjo kam, Mit Jayenge duniya ke gam, duniya ke gam. Lord Shiva is the eternal Witness. He is the embodiment of Compassion. Lord Shiva is also known for His patience and self control. Shivji is the Salvation. Shivji is the Shakti, and also Shivji is the essence of devotion. No one should underestimate the Glory of Lord Shiva." Music of Joy 2: Music to awaken the Spirit (Sahaja Yoga Bhajans Group)

ADDITIONAL QUOTES "Divinity is that which was there before the appearance of heaven and earth, and which gives form to them; that which surpasses the yin and the yang, yet has the quality of them. This Divinity is thus the absolute existence, governing the entire universe of heaven and earth, yet at the same time, it dwells within all things, where it is called spirit; omnipresent within human beings, it is called mind. In other words, human mind communes with the Divinity which is ruler of heaven and earth;

mind and Divinity are one and the same. Divinity is the root origin of heaven and earth, the spiritual nature of all things, and the source of human destiny. Itself without form, it is Divinity which nurtures things with form.‖ Kanetomo Yoshida, An Outline of Shinto

"First of all, whatever Truth is, it is" by its very nature, independently of my being able to grasp it or not. Truth is Truth, "in se et per se," perfectly self-sustained and complete: if there is somewhere in the country a piece of landscape with say, a river and a tree, it exists whether I see it or not . . . The discriminating intelligence says: "O.K., I do not see the river and the tree but it does not mean that they do not exist, it just means I do not know whether they exist or not." This was the stage reached by Emmanuel Kant in The Critique of Pure Reason and the stance advocated by Socrates, Buddha and Lao-Tsu: "know what you know and know what you do not know and know that you know what you know and that you do not know what you do not know." This has always sounded good to me and I suppose the reader can go along these lines and agree with me, After all, this is conventional wisdom. The logic and immediate implications of this position appear in the following statement: Truly I am to tell you about the River of the Water of Life and about the Tree of Life which is the path of the sacred Kundalini. But, most probably, you never walked into the inner landscape where they are able to be found and thus you cannot believe me; nor should you! However, you should not reject my saying either; how could you? You have not gone into this secret place, you have not looked for yourself, have you? And even if you have, can you say that you reached your destination? Can you confidently say that you have found it and it is the same as what has been described in the Scriptures?‖ Grégoire de Kalbermatten, The Advent

" ―There are many teachers, like lamps in house after house, but hard to find. O Devi, is the teacher who lights up all like the sun. (vs. 104) There are many teachers who are proficient in the Vedas [revealed sacred lore] and the Shastras [textbooks], but hard to find, O Devi, is the teacher who has attained to the supreme truth. (vs. 10 There are many teachers on earth who give what is other than the [transcendental] Self, but hard to find in all the world, O Devi, is the teacher who reveals the Self (vs. 106) Many are the teachers who rob the disciple of his wealth, but rare is the teacher who removes the disciples affliction. (vs. 108) He is the [true] teacher by whose very contact there flows the supreme bliss (ananda). The intelligent man should choose such a one as his teacher and none other. (vs. 110) These stanzas are found in the Kula-Arnava-Tantra (Chapter 13), a Sanskrit work on Hindu esotericism dating from the eleventh century C.E. They are spoken by God Shiva, the Lord of yogins, to his divine spouse, Devi. But his words were intended for human ears, and they are as relevant today as they were a millennium ago, if not more so.‖ Georg Feuerstein, Holy Madness

"In the name of Allah, Most Gracious, Most Merciful. Praise be to Allah, the Cherisher and Sustainer [20] of the worlds; Most Gracious, Most Merciful; Master of the Day of Judgment. Thee do we worship, and Thine aid we seek. Show us the straight way, The way of those on whom Thou hast bestowed Thy Grace, Those whose (portion) is not wrath, and who go not astray. surah 1: 1-7 Al Fatihah (The Opening) "20. The Arabic word Raab, usually translated Lord, has also the meaning of cherishing, sustaining, bringing to maturity. Allah cares for all the worlds He has created. There are many worlds — astronomical and physical worlds, worlds of thought, spiritual world, and so on. In every one of them, Allah is all in all. We express only one aspect of it when we say: "In Him we live, and move, and have our being." The mystical division between (1) Nasut, the human world knowable by the senses, (2) Malakut, the invisible world of angels, and (3) Lahut, the divine world of Reality, requires a whole volume to explain it.‖ Abdullah Yusuf Ali, The Holy Qur'an ―This preface (above) is meant to create a strong desire in the heart of the reader to seek guidance from the Lord of the Universe, Who alone can grant it. Thus AL-FATIHAH indirectly teaches that the best thing for a man is to pray for guidance to the straight path, to study the Quran with the mental attitude of a seeker — after-truth and to recognize the fact that the Lord of the Universe is the source of all knowledge. He should, therefore, begin the study of the Quran with a prayer to him for guidance.‖ Syed Abu-Ala‘ Maududi, The Meaning of the Qur‟an

―To "emancipate" oneself from suffering -- such is the goal of all Indian philosophies and all Indian mysticisms. Whether this deliverance is obtained directly through "knowledge" (according to the teaching of Vedanta and Samkhya, for example ) or by means of techniques ( as Yoga and the majority of Buddhist schools hold), the fact remains that no knowledge has any value if it does not seek the "salvation" of man.‖ Eliade, M. Yoga, Immortality and Freedom

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Devi: The Great Goddess (Smithsonian Institute) Lalita: Yoga and Esoteric meaning Study of Brahmna Brahman: The Highest God Hinduism: Belief in One God Difficulties in understanding Brahman Aspects of Brahman Esoteric significance of the Devi Mahatmya The Indian Magna Mater - I The Divine Mother The Indian Magna Mater - II Evolution

• • • • • • • • • • • • • • • • •

The Indian Magna Mater - III Dissolution Supreme divinity Lalita is one's own blissful Self. Three Mothers who birth, nourish and liberate Indweller is the only Being worth realizing Indweller is Shakti/Holy Spirit/Ruh/Eykaa Mayee Indweller - Liberation consists in realizing this Indweller of Granth drawn from Bri. Upanishad No religions when rishis proclaimed these Truths I have said, Ye are gods; Divine Feminine (Hinduism) Divine Feminine (Christianity) Divine Feminine (Judaism) Divine Feminine (Islam) Divine Feminine (Taoism) Divine Feminine (Buddhism) Divine Feminine (Sikhism) Divine Feminine (Native Traditions)

The Book Of Enlightenment Of all the divine revelations to the children, perhaps the most priceless of all is the one revealed by the Divine Mother July 23, 1994. In his Sahasrara Kash asked, "Shri Mataji, what was Your original name?" The eternally young Woman, the Mahadevi replied: "Shri Lalita Devi." [1] "Now the name Nirmala itself means immaculate; means the one who is the cleansing power and the name of the Goddess also. My actual sign name is Lalita who is the name of the Primordial Mother. That is the name of the Primordial Mother." Shri Mataji, New York, USA, 30 September 1981

Truth as clear and pristine as a mountain stream

Sri Lalita Sahasranama 201-300

201) Sri Sadgati-Prada — Leads devotee to Highest Truth or Reality which is Herself. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 Finite and transient are the fruits of sacrificial rites. The deluded, who regard them as the highest good remain subject to birth and death. Living in the abyss of ignorance, yet wise in their own conceit, The deluded go round and round [countless rebirth], like the blind led by the blind. Living in the abyss of ignorance, the deluded think themselves blessed. Attached to works, they know not God. Works lead them only to heaven, whence, to their sorrow, Their rewards quickly exhausted, they are flung back to earth. Considering religion to be observance of rituals, and performance as acts of charity, the deluded remain ignorant of the highest good. Having enjoyed in heaven the reward of their good works, They enter again into the world of mortals. But the wise, self-controlled, and tranquil souls, who are contented inspirit, and who practice austerity, And meditation in solitude and silence are freed from all impurity, And attain by the path of liberation the immortal, the truly existing, The changeless Self. Mundaka Upanishad 1.2.7-11 "Muhammad al-Harraq (d. 1845): "Seekest thou Laila [Divine Reality], when she is manifest within thee? Thou deemest her to be other, but she is not other than thou." Jalal al-Din Rumi (d.1273): "Though the many ways [diverse religions] are various, the goal is one. Do you not see there are many roads to the Kaaba?" In some Sufi orders the goal of the mystical quest is "personified as a woman, usually named Laila which means ‗night‘... this is the holiest and most secret inwardness of Allah... in this symbolism Laila and haqiqa (Divine Reality) are one." This, and the above statements appear to be distinctly contrary to Muslim orthodoxy in their blatant echoes of Eastern mystic religions. Yet, for Sufis this is not a problem. As Ibn ‗Arabi stated, My heart has become capable of every form: it is a pasture for gazelles and a convent for Christians, and a temple for idols and the pilgrims Ka‗ba and the tables of the Torah, and the book of the Koran. I follow the religion of Love: whatever way Love‘s camels take, that is my religion and faith. Another Sufi saint, Mahmud Shabistari, in his work Gulshan-i Raz (The Mystic Rose Garden) concurs, declaring, "what is mosque, what is synagogue, what is fire temple? ... ‗I‘ and ‗You‘ are the Hades veil between them.. When this veil is lifted up from before you, there remains not the bond of sects and creeds." Thus, not only has Sufism been influenced by other religions, but its mystic quest for spirituality has led it to embrace all sorts of religion, as abundantly shown in the writings of the great Sufi saints. To try to deny this as a scholar is incomprehensible. Yet, those scholars who are sympathetic towards Islam, as previously shown, have a marked tendency to minimize or altogether ignore these facts." William Van Doodewaard, Sufism: The Mystical Side of Islam

University of Western Ontario, London, Canada: 1996

202) Sri Sarvesvari — Queen of the Universe. Sri Lalita Sahasranama

May the Sages who first discovered the Word, who, After meditating upon it long and silently in their hearts and spirits, Were illumined in their own inner beings, and succeeded in communicating, And pronouncing that same Word to their fellow men — May they themselves shine with lustrous splendor! Brahmavidya AV IV, 1

That Sacred Word which was first born in the East, The Seer has revealed from the shining horizon. He disclosed its varied aspects, high and low, The womb of both the Existent and the Nonexistent. May this ancestral Queen who dwells among beings, Stride forth toward primordial creation! I have conveyed to her this shining Sunbird. Let them offer warm milk to the one who is thirsty for worship. The wise who knows from birth this world's hidden thread, Discerns the coming to birth of all the Gods. From the bosom of the Sacred Word, He brought forth the Word. On high, below, he abides in his own laws. Abiding by Cosmic Order, he fixed as his seat, The mighty firmaments of Heaven and Earth. Mighty from birth, dwelling in earth and heaven, He fixed those mighty masses, defining their spheres. From birth at depths abysmal, the Sacred Word has passed up to the summit; The cosmic ruler, the Lord of the Sacred Word, is her divinity. Just as the luminous day is born from light, So may the radiant singers shine far and wide! Professor R. Panikkar, The Vedic Experience

203) Sri Sarvamayi — Immanent in All.

Sri Lalita Sahasranama

Salutations again and again to the Devi who in all beings is termed as Consciousness. Sri Durga-Saptasati 17-19

Know the masculine, but keep to the feminine: And become a watershed to the world. If you embrace the world, the Tao will never leave you, And you become as a little child. Know the white, yet keep to the black: Be a model for the world. If you are a model for the world, the Tao inside you will strengthen, And you will return whole to your eternal beginning. Tao Te Ching 28 (Lao-Tzu) (Translated by J.H. McDonald, Public Domain, 1996)

204) Sri Sarva-Mantra-Svarupini — Embodiment of all mantras totaling 700,000. — Embodiment of all Vedas. Sri Lalita Sahasranama

205) Sri Sarva-Tantrarupa — Form of all Tantras. Sri Lalita Sahasranama

Thanuschayabhi sthe tharuna-tharuni –srisarinibhi Divam sarva-murvi-marunimani magnam smaranthi ya Bhavanthasya thrasya-dhwana-harina shaleena nayana Sahervasya vasya kathikathi na geervana Ganika He who meditates on, The luster of your beautiful body, Which is blessed by the rising sun, And which dissolves the sky and the world, In light purple hue, Makes celestial damsels like Uravasi and others, Who have eyes like the wild startled deer, Follow him like slaves.

Soundarya Lahari Verse 18

207) Sri Manonmani — Highest state of Consciousness. — Secret name of Sri Durga. Sri Lalita Sahasranama

"Manonmani is the eight place from the centre between the eyebrows, just below the Brahmarandhra; being of that form, She is so called." The Svacchandasamgraha says, "There is a Sakti, the cause (of all causes), and above that comes unmani. In that centre there is no time or space, no tattva, no deity, complete freedom, purity, supremacy, what is called rudravaktra (mouth of rudra.) This is called the Sakti of Siva; in it there is neither subject nor object, spotless." So in the Sruti (Rudradhyaya), "Salutation to Vamadeva, supreme excellence," it is explained, that the Sakti of Siva is named Manonmani. The Tripura Up. Also mentions that "When the mind, free from attachment to object, fixed on the heart, attains the state of unmani, then the Supreme Abode (one reached.)" Again manonmani is a kind of mudra according to the Yoga-sastra, its characteristics are described thus: "By this process the eyes neither close nor open, by which breath is neither inhaled nor exhaled and the mind is a blank neither speculating nor doubting, direct that manonmani towards Me." The Br. Naradiya Pr. Says, "When the process of meditation, meditator and the object of meditation are entirely destroyed, then unmani stage arises; consequently he enjoys the ambrosia of wisdom." R. Ananthakrishna Sastry The Adyar Library and Research Centre, Madras, 1988, p. 121

208) Sri Mahesvari — One with Him, God Almighty. Sri Lalita Sahasranama

Say, He is God, the One! God, the eternally Besought of all! He neither begets nor was begotten. And there is none comparable unto Him. surah 112 Al Ikhlas (The Purity of Faith) Abdullah Yusuf Ali, The Holy Qur‟an, Amanna Corporation

He is the one God, hidden in all beings, all-pervading,

The Self within all beings, watching over all works, Dwelling in all beings, the witness, the perceiver, the only one, free from qualities. Svetasvatara Upanishad 6.11

"We Hindus believe that there is one all-pervasive God which energizes the entire universe. We can see Him in the life shining out of the eyes of humans and all creatures. This concept of God as existing in and giving life to all things is called "panentheism." It is different from pantheism, which is the belief that God is the natural universe and nothing more. It is also different from theism which says God is only above the world. Panentheism is a beautiful concept. It says that God is both in the world and beyond it, both immanent and transcendent. That is the Hindu view. Hindus also believe in many devas who perform various kinds of functions, like executives in a large corporation. These should not be confused with God. There is one Supreme God only. What is sometimes confusing to non-Hindus is that we may call this one God by many different names, according to our tradition. Truth for the Hindu has many names, but that does not make for many truths. Hindus believe in one God, one humanity and one world. People with different language, different cultures have understood this one God in their own way. This is why we are very tolerant of all religions, as each has its own path to this one God. One of the unique understandings in Hinduism is that God is not just far away, living in a remote heaven, but is also inside of each and every soul in the heart and consciousness, waiting for you and me to discover. Knowing the One Great God in this intimate and experiential way is the goal of Hindu spirituality." S. S. Subramuniyaswami, July 4th, 1990, Himalayan Academy, 1998

He is the Sole Supreme Being; of eternal manifestation; Creator, Immanent Reality; Without Fear, Without Rancor; Timeless Form; Unincarnated; Self-existent; Realized by the grace of the Holy Preceptor. Sri Guru Granth Sahib (Japuji, p. 1: The Mul Mantra)

This body is the puppet of Maya. The evil of egotism is within it. Coming and going through birth and death, The self-willed manmukhs lose their honor. Serving the True Inner Guru, eternal peace is obtained, And one's light merges into the Light. Serving the True Inner Guru brings a deep, profound peace, And one's desires are fulfilled. Abstinence, truthfulness and self-discipline are obtained, and the body is purified; The Lord, Har, Har, comes to dwell within the mind. Such a person remains blissful forever, day and night. Meeting the Beloved, peace is found. I am a sacrifice to those who seek the Sanctuary of the True Inner Guru. In the Court of the True One, they are blessed with true greatness;

They are intuitively absorbed into the True Lord. O Nanak, by His Glance of Grace She is found; The Gurmukh is united in His Union. Sri Guru Granth Sahib (Siree Raag, Third Mehl, p. 31.)

I laugh when I hear that the fish in the water is thirsty. You wander restlessly from forest to forest, While the Reality is within your own dwelling. The truth is here! Go where you will — to Benares or to Mathura; Until you have found God in your own soul, The whole world will seem meaningless to you. Kabir

"Sufism was early criticized by those who feared that the Sufis' concern for personal experiential knowledge of God could lead to neglect of established religious observances and that the Sufis' ideal of unity with God was a denial of the Islamic principle of the "otherness" of God. The execution (922) of al Hallaj, who claimed mystical communion with God, is related to this second issue, and in later centuries some Sufis did indeed move to a theosophical monism (for example, Ibn Arabi, d. 1240; and Jili, d. c.1428.) By combining a traditional theological position with a moderate form of Sufism, al Ghazali made mysticism widely acceptable in the Muslim world." Willem A. Bijlefeld, Professsor of Islamic Studies The Hartford Seminary Foundation, Conn. (Source: 1998 Grolier Multimedia Encyclopedia.)

209) Sri Mahadevi — The Greatest Goddess. Sri Lalita Sahasranama

"The culture of the Great Goddess was very ancient in the Indian area. According to E. Mackay, besides the Indus small statues found in Harappa and Mohenjo-Daro represented Parvati, the wife of Shiva-Pashupati (the divine Shepard, Lord of Creatures) despite the fact that these names had not yet appeared in the pre-Vedic period. Her equivalent in the Aryan Vedas was Ushas (the dawn), the daughter of Heaven (Dyaus Pitar.) The effigy of ShivaPashupati carved on a ceramic seal from the third millennium discovered in Mohenjo-Dara depicted the deity seated in a Yogic asana since Shiva is Yogeshwara (Lord of Yogis.) The culture of the Mother Goddess was dominant with the Dravadians too. The age of the Vedic Gods started with the Aryan invasion, when the Divine Mother was represented as Bhoomi-Devi (Earth Goddess, Mother Earth), earlier called Prithivi or as the

sacred Cow Kamadhenu or Surabhi. The Vedas mentioned Gayatri about whom Kennedy (Hindu Mythology, p. 345) wrote: "Nothing in the Vedas is superior to Gayatri. The Gayatri is the Mother of the Vedas and of brahmins. . . . For the Gayatri is Vishnu, Brahma and Shiva, and the four Vedas." The old holy scriptures talk about Gods who become important in the later age of the Puranas. The Divine Mother occupied a prevailing place among the Puranas deities. She is the Adi Shakti. As Maha-Devi She is the wife of the supreme God Shiva, being known under different other names: Bhairavi (the Terrible) when Shiva becomes Bhairava; Uma (Light), in Kena Upanishad; Haimvati (the daughter of the Himalayas); Jagadamba or Jagan-mata (the Mother of the World); Durga (the Inaccessible); Parvati (the Mountaineer); virgin Gauri (the Yellow or Brilliant); Kali (the Black) first mentioned in the Vedas where She was associated with Agni, later as the wife of Shiva. In the Puranas we find Her as Lakshmi (the Luck), Vishnu‘s wife, ‗. . . This enumeration might further continue with Bhavani, Chandi or Chandika, Shyama (the Black) and the others that reach the number of one thousand names, all mentioned in the Sri Lalitambika Sahasranama Stotram. She has always been the Shakti, the Power of the corresponding masculine incarnation when appearing in the human form, as a Mother, Wife or Daughter, for example: Sita — Rama‘s wife; Radha — Krishna‘s wife; Draupadi — wife of the Pandavas; Mary — Jesus‘ mother; Fatima — Muhammad‘s daughter and Hazrat Ali‘s wife. She has now manifested at the end of the Kali Yuga to announce the dawn of the golden age, Satya Yuga." Dan Costian, Bible Enlightened, Computex Graphics, 1995, p. 270-72.

210) Sri Mahalaksmi — Great source of wealth. Sri Lalita Sahasranama

Mahalaksmi is the origin of everything manifested as the three gunas. Mark. Pr.

212) Sri Maharupa — The Supreme Form. Sri Lalita Sahasranama

Mukham bindun kruthva kucha yuga mada sthasya thadha dho Harardha dhyayedhyo haramamahishi the manmathakalam Sa sadhya samkshebham nayathi vanitha inyathiladhu Thrilokimapyasu bramayathi ravindu sthana yugam.

Hey, Mother who is Goddess of all universe, He who meditates on you , As the crescent of love of our lord great,, On the dot of the holy wheel, Your two busts just below, And you as the half of Shiva our lord, Not only Creates waves of emotion in ladies, But charms the world, which has moon and sun as busts. Soundarya Lahari Verse 19

213) Sri Maha-Pujya — Worshipped by the Highest i.e. Sri Brahma, Vishnu and Shiva. Sri Lalita Sahasranama

"Attributes of God The basic formula (Mool Mantra) of Sikh theology that characterises the ultimate Reality, God and that unfolds the nature of monotheism advocated by Guru Nanak, runs as follows: — "Ik Onkar, Sat Nam, Karta Purkh, Nirbahu, Nirwair, Akal Murat, Ajuni Saibhang, Gur, Parsad." (P. 1 ADI GRANTH) 1, Transcendal Immanent, Truth, Numeon, Creator, Spirit, Non-thesis, Non-antithesis, Beyond Time, Model, Unborn, Self-expression, Light, Gracious." God is One: Spake Guru Nanak: — "My Master is One, the One alone, the Absolute one, One-in-One." (P. 350 Adi Granth) There is no place for polytheism in Sikhism. The gods and goddesses are not independent entities; they represent certain natural powers that ensue from God. "The Brahma, Vishnu and Siva too are contained in Him, the One." (P. 908, Adi Granth)." Pritam Singh Gill, The Trinity of Sikhism New Academic Publishing Co., Jullundur, India, 1990, p. 65.

214) Sri Maha-Pataka-Nasini — Destroys the greatest of sins. Sri Lalita Sahasranama

Kirantim angebhyah kirana-nikurumba'mrta-rasam Hrdi tvam adhatte hima-kara-sila murthimiva yah; Sa sarpanam darpam samayati sakuntadhipa iva Jvara-plustan drshtya sukhayati sudhadhara-siraya. He who meditates in his mind, On you who showers nectar from all your limbs,

And in the form which resembles, The statue carved out of moonstone, Can with a single stare, Put an end to the pride of snakes, And with his nectar like vision, Cure those afflicted by fever. Soundarya Lahari Verse 20

215) Sri Maha-maya — Supreme Creator of Illusion and Confusion to the greatest of Gods like Trimurtis. Sri Lalita Sahasranama

"Eastern philosophy espouses the view that ultimate reality is the unity of opposites, two most fundamental of which are the masculine and feminine principles. God is not conceived as predominantly masculine or feminine, either as God the father or the divine mother. God is the unity of these two opposites variously known as Shiva and Shakti, Yang and Yin, Yab and Yum, or Logos and Eros.... An interesting story in yoga philosophy tells how maya, the principle, involves people in the affairs of life, and yet this same principle also helps us in getting out of our involvement. Maya is a beautiful dancing girl, and Purusha, the spirit, is the beholder, the witness, the onlooker. Maya comes in front of Purusha and begins to dance wonderfully, unfolding the charms and graces of her celestial form. The spirit beholds, bewitched and enchanted. So long as the beholder watches with great interest, Maya continues to dance. But she is very sensitive. The moment she realizes it has had enough, she immediately turns around and shrinks, withdrawing her dance form. Magically she is transformed from the dancing girl into the divine mother. This same power or energy now begins to help the beholder in attaining supreme liberation, which is the ultimate spiritual destiny of life. So Maya is the great enchantress whose power can bring supreme liberation to the individual self; for without divine grace, salvation is not possible." Dr. Haridas Chaudhuri, The Essence of Spiritual Philosophy Thorsons Pub. Group, UK, 1990, p. 107-8.

"The enchantress, the Great Maya, who delights in imprisoning all creatures in the terrors of samsara, cannot be pronounced guilty in her role of temptress who lures souls into multiform all-embracing existence, into the ocean of life (from the horrors of which she unceasingly saves individuals in her aspect as ‗boat woman‘), for the whole sea of life is the glittering, surging play of her shakti. From this flood of life caught in its own toils, individuals ripe for redemption rise up at all times, in Buddha‘s metaphor like lotus blossoms that rise from the water‘s surface and open their petals to the unbroken light of heaven."

Sitaram Shastri and Zimmer, Kaula And Other Upanishads, p. 87.

216) Sri Maha-Sattva — Supreme Existence. — Supreme Energy. Sri Lalita Sahasranama

Tatil-lekha-thanvim thapana-sasi-vaisvanara-mayim Nishannam shannam apy upari kamalanam tava kalaam; Maha-padma tavyam mrdita-mala-mayena manasa Mahantah pasyanto dadhati parama'hlada-laharim. Those souls great, Who have removed all the dirt from the mind, And meditate on you within their mind, Who is of the form of sun and moon, And living in the forest of lotus, And also above the six wheels of lotus, Enjoy waves after waves, Of happiness supreme. Soundarya Lahari Verse 21

217) Sri Maha-Saktih — The Greatest Power. Sri Lalita Sahasranama

"To the Devi who abides in All beings in the form of Power." Sri Durga-Saptasati 32-34

"Because She is the Energy of the whole universe. The Yadava says, "Sakti, power, strength, strife, weapon." The Visnu Purana says: within is far, far more personal and powerful. Just as the brightness of a fire is spread abroad, so the Energy of the Supreme Brahman [spreads throughout] the whole world. Just as the the brightness is greater or less according to the distance [of the fire], so it is with this Energy, O Maitreya."

R. A. Sastry, Lalita-Sahasranama The Adyar Library and Research Centre, Madras, 1988, p. 125.

218) Sri Maharatih — The Greatest Bliss. Sri Lalita Sahasranama

"What is the Nature of the Yoga Pada? SHLOKA 39 Yoga is internalized worship which leads to union with God. It is the regular practice of meditation, detachment and austerities under the guidance of a satguru through whose grace we attain the realization of Parashiva. Aum. BHASHYA Yoga, "union," is the process of uniting with God within oneself, a stage arrived at through perfecting charya and kriya. As God is now like a friend to us, yoga is known as the sakha marga. This system of inner discovery begins with asana — sitting quietly in yogic posture — and pranayama, breath control. Pratyahara, sense withdrawal, brings awareness into dharana, concentration, then into dhyana, meditation. Over the years, under ideal conditions, the kundalini fire of consciousness ascends to the higher chakras, burning the dross of ignorance and past karmas. Dhyana finally leads to ecstasy — first to savikalpa samadhi, "the contemplative experience of Satchidananda, and ultimately to nirvikalpa samadhi, Parashiva. Truly a living satguru is needed as a steady guide to traverse this path. When yoga is practiced by one perfected in kriya, the Gods receive the yogi into their midst through his awakened, fiery kundalini. The Vedas enjoin the yogi, "With earnest effort hold the senses in check. Controlling the breath, regulate the vital activities. As a charioteer holds back his restive horses, so does a persevering aspirant restrain his mind." Aum Namah Sivaya." S. S. Subramuniyaswami, May 21, 1999, Himalayan Academy, 1998

220) Sri Mahaisvarya — Having Greatest Dominion or Kingdom. Sri Lalita Sahasranama

Bhavani tvam daase mayi vitara drishtim sakarunam Iti sthotum vanchan kadhayati Bhavani tvam iti yah; Tadaiva tvam tasmai disasi nija-sayujya-padavim Mukunda-brahmendra-sphuta-makuta-nirajita-padam. If any one has wish in his mind to pray. ―You , Bhavani , my mother, Please shower on me, a part of your merciful look‖, Even before he says, ―You Bhavani‖, You my goddess, Would give to him the water, Falling from the crowns, Of Vishnu, Rudra and Brahma, At your feet, And grant him, the eternal life in your world. Soundarya Lahari Verse 22

221) Sri Mahavirya — The Greatest Might. Sri Lalita Sahasranama

Tvaya hrithva vamam vapur aparitripthena manasa Sarir'ardham sambhor aparam api sankhe hritham abhut; Yad ethat tvadrupam sakalam arunabham trinayanam Kuchabhyam anamram kutila-sadi-chuudala-makutam. Your form in my mind, Is the colour of red of the rising sun, Is adorned with three eyes, Has two heavy busts, Is slightly bent, And wears a crown with the crescent moon, And hence arises a doubt in me, That you were not satisfied, By half the body of Shambu that he gave, And occupied all his body. Soundarya Lahari Verse 23

222) Sri Mahabala — The Greatest Strength.

Sri Lalita Sahasranama

Jagat suthe dhata harir avati rudrah kshapayate Tiraskurvan etat svam api vapurisastirayati; Sada-purvah sarvam tad idamanugrhnati cha ShivaStavajnam aalambya kshana-chalitayor bhru-latikayoh. Brahma creates the world, Vishnu looks after it, Shiva destroys it, Easwara makes them disappear, And also disappears himself, And Sadshiva blesses them all, By your order given to him, By a momentary move of your eyebrows. Soundarya Lahari Verse 24

223) Sri Mahabuddhih — The Greatest Intelligence. Sri Lalita Sahasranama

"To the Devi who abides in All beings in the form of Pure Intelligence." - Sri Durga-Saptasati 20-22 "When the intelligence is directed towards Her, nothing remains to be known. The Sruti (Cha. Up., VI. 1) says, "Which, when known, the whole universe is known." Or, from whom one obtains the highest (mahat) intelligence." R. A. Sastry, Lalita-Sahasranama The Adyar Library and Research Centre, Madras, 1988, p. 126

224) Sri Mahasiddih — The Greatest Fulfillment. Sri Lalita Sahasranama

"The siddhis are well-known super-human powers, namely anima, etc. Other siddhis are also explained in the Skanda Pr.

"The first siddhi is the manifestation of taste [when no object is tasted]; The second is the overcoming of the pairs of opposites; The third is the being both superior and inferior, i.e. he perceives no difference of degree; The fourth is the indifference towards the conditions of pleasure, pain, and life; The fifth called without sorrow [visoka] is illuminator of body; The sixth is steadfastness in penance and contemplation of the supreme Self; The seventh is the power of unrestrained motion (through space); and the eight is the power of suspension, i.e. uniform equilibrium." R. A. Sastry, Lalita-Sahasranama The Adyar Library and Research Centre, Madras, 1988, p. 126

226) Sri Maha-Tantra — The Greatest Tantra. Sri Lalita Sahasranama

Trayanam devanam thri-guna-janitanam tava Sive Bhavet puja puja tava charanayor ya virachita; Tatha hi tvat-pado'dvahana-mani-pithasya nikate Sthita hy'ete sasvan mukulita-karottamsa-makuta Consort of Shiva, The worship done at the base of your feet, Is the worship done to the holy Trinity, Born based on your trine properties. This is so true, oh mother, Because don‘t the trinity, Always stand with folded hands, Kept on their crown Near the jeweled plank, Which carries thine feet. Soundarya Lahari Verse 25

227) Sri Maha-Mantra — The Greatest Mantra. Sri Lalita Sahasranama

Virincih panchatvam vrajati harir apnoti virathim Vinasam kinaso bhajati dhanado yati nighanam;

Vitandri mahendri vithathir api sammeelita-drsa Maha-samhare smin viharati sati tvat-patirasau. The creator reaches the dissolution, The Vishnu attains death, The god of death even dies, Kubera the lord of wealth expires, The Indras close their eyes one after one, And attain the wake less sleep, During the final deluge, But you my chaste mother, Play with your consort the Sadashiva Soundarya Lahari Verse 26

228) Sri Maha-Yantra — The Greatest Yantra. Sri Lalita Sahasranama

He who regards as equal to the other [Vidyas], with the Vidya of Lalita, Also this mantra with other mantras, also this yantra with other yantras — That man is only bewildered in mind. Nitya Tr.

232) Sri Mahesvara-Maha-Kalpa-Maha-Tandava-Saksini — Silent Witness to the dissolution of the Universe. Sri Lalita Sahasranama

"The Witness to the Great Dance of Mahesvara in the Great Cycle (mahesvaramahakalpamahatanda — vasaksini). Mahakalpa, the Great Dissolution (pralaya); Great Dance is caused by the fact that the Self alone remaining and having become Bliss after the universe has been drawn into it; as, at that time, there is no one beside Herself, She is the Witness. The Pancadasistava says, "Your form alone is excellent, having the noose, elephant hook, Bow of sugarcane, and the arrow of flowers, And witnessing the dance of the axe-bearing Parabhairava [Siva in His aspect of Destruction]Started at the time of His drawing the universe [into Himself]." The Devi Bhag. Pr. also says,

"This [Devi] at the Dissolution [of the universe], Having drawn the universe into Herself sports, Having absorbed the souls [linga] of all beings in Her own body." " R. A. Sastry, Lalita Sahasranama (R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988, p. 128.)

"This universe, and indeed all of existence, is maya, Siva's mirific energy. While God is absolutely real, His emanated world is relatively real. Being relatively real does not mean the universe is illusory or nonexistent, but that it is impermanent and subject to change. It is an error to say that the universe is mere illusion, for it is entirely real when experienced in ordinary consciousness, and its existence is required to lead us to God. The universe is born, evolves and dissolves in cycles much as the seasons come and go through the year. These cycles are inconceivably immense, ending in mahapralaya when the universe undergoes dissolution. All three worlds, including time and space, dissolve in God Siva. This is His ultimate grace — the evolution of all souls is perfect and complete as they lose individuality and return to Him. Then God Siva exists alone in His three perfections until He again issues forth creation. The Vedas state, "Truly, God is One; there can be no second. He alone governs these worlds with His powers. He stands facing beings. He, the herdsman, after bringing forth all worlds, reabsorbs them at the end of time." " Hinduism Today, (Himalayan Academy, 1998)

237) Sri Maha-Chatuhsasti-Koti-Yogini-Gana-Sevita — Served by 6,400,000 yoginis to fight powers of Darkness. Sri Lalita Sahasranama

In Lalita‘s nine cakras, O beloved one, There are many saktis, numbering to 64 crores (6,400,000.) Tantraraja (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

244) Sri Charachara-Jagannatha — Queen of the Universe.

Sri Lalita Sahasranama

"That nothing can exist unless there is ground for its existence, some substratum from which it may rise, is expressed in the Sikshavalli of the Taittireya Upanishad. "The universal substratum is known as Para Brahman and the potentiality of manifestation — Sakti, appears in the form of opposing tendencies represented as cohesion — Vishnu, and disintegration — RudraSiva, and their balance, which is the space-time creating principle, being known as Brahma — Immense Being." The tension between the opposites from which movement arises in the substratum is depicted as the first appearance of Energy (Sakti). It is from manifest energy that existence springs forth. Energy appears as the substance of everything, pervading everything. It can be the power of Siva, the power of Vishnu and the power of Brahma. As the power of their combined form — ParaSivam, it becomes the Supreme Sakti — the resplendent 'Mother of millions of world clusters'. Grace is the power which is regarded as the Universal Mother, and being inseparably inherent in Siva is also called the Consort of Siva. Listen to Her silent footsteps! She comes, comes, ever comes. Let us sing Her glory at all times. So declared St. Tayumanavar in a canzone of exquisite charm which bears close association with Swami's plaintive song on Guharini: "All-filling, Ancient, Auspicious, Independent Destroyer of the Triple city, Three-eyed, Beautous, Excellent, Blissful causing bliss Narani on thousand-petalled lotus throned, Sovereign Lady beyond the ken of thought. Cosmic Force transcending quality manifest there where Vibration ceaseth: Of Thy servants who thus chant thy names am I worthy even to utter their names? As Mistress of the Vedas hailed by Him whose locks are wreathed with atti flower, Mother of millions of world-clusters, yet Virgin by the Vedas called ! Oh Swan whose form is bliss, fertile Tevai's Queen, praised of Ganga in whose waters maidens sport! Lady Uma who lovest mountain haunts and was born, dear to the Mountain-king as the apple of his eye!" " St. Tayumanavar (Malaivalar Kathali) (source: Himalayan Academy, 1998,ww.hinduismtoday.kauai.hi.us/)

252) Sri Paramananda — The Ultimate Bliss. Sri Lalita Sahasranama

"Every being dwells on the very brink of the infinite ocean of the force of life. We all carry it within us: supreme strength — the plenitude of wisdom. It is never baffled and cannot be done away, yet it is hidden deep. It is down in the darkest, profoundest vault of the castle of our being, in the forgotten well-house, the deep cistern. What if one should discover it again,

and then draw from it unceasingly? That is the leading thought of Indian philosophy. And since all Indian spiritual exercises are devoted seriously to this practical aim — not to a merely fanciful contemplation or discussion of lofty and profound ideas — they may well be regarded as representing one of the most realistic, matter-of-fact, practical-minded systems of thought and training ever set up by the human mind. How to come to Brahman and remain in touch with it; how to become identified with Brahman, living out of it; how to become divine while still on earth — transformed, reborn adamantine while on the earthly plane; that is the quest that has inspired and defied the spirit of man in India through the ages. Still, we cannot say that this is exclusively an Indian objective . . . Throughout the world we find men striving for this summum bonum: the gold, the pearl, the watercress of deathlessness." Heinrich Zimmer, Philosophies of India, Princeton University Press, 1974, p. 80-1.

254) Sri Dhyana-Dhyatr-Dhyeya-Rupa — In the form of meditation, meditator and meditated. Sri Lalita Sahasranama

"I meditate on all those who meditate on Me." Shri Lalita Devi Montreal, Canada — June 27, 1994 The cosmic soul is truly the whole universe, the immortal source of all creation, All action, all meditation. Whoever discovers Him, hidden deep within, Cuts through the bonds of ignorance even during his life on earth. Atharva Veda, Mundaka Upanishads 2.1.10.

256) Sri Visvarupa — Universe is Her From. Sri Lalita Sahasranama

I Myself am the universe and there is no other permanency. Devi Bhag. Pr. (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

"VisvarUpa : Visva, tha jivas in the waking state manifested through the gross elements, and VaisvAnara is he who is the aggregate of the jivas. Rupa, form ie these two are her forms. Or, by the preceding name [255] is meant that she is inseparable form the universe; hence this name expresses that Devi is in the form [rUpa] of the universe [visva]; the meaning is that her form is the universe itself and she has no other form except this as the supporter of the universe. The Visnu Pr. Says, "Just as the plantain tree cannot be seen independently of bark and leaves, like wise the universe, O Lord, is seen, depending on you only." The De. BhAg.Pr. Also in the first book mentions, "I myself am the universe and there is no other permanency." Or, vi, separate, svarUpa, a dog's form- the evolution of human being [jivabhAva] of Brahman directly is the lowest kind of form, comparable to that of a dog; so, inferior service is called svavrtti [dog's service, see Manu Smr.]; the lower human existence [pasubhAva] is called SvarUpa [ a dog's form of the devotees], vi released by means of Devi's grace." BhAskararAya's Commentary Translated into English by R. Ananthakrishna Sastry.

For millions upon millions, countless years was spread darkness, When existed neither earth nor heaven, but only the limitless Divine Ordinance. Then existed neither day or night, nor sun or moon; As the Creator was absorbed in an unbroken trance. Existed then neither forms of creation, nor of speech; Neither wind nor water. Neither was creation or disappearance or transmigration. Then were not continents, neither regions, the seven seas, Nor rivers with water flowing. Existed then no heaven, no mortal world, no nether world; No hell, no heaven, or time that destroys. Hell and heaven, birth and death were then not — None arrived or departed. Then were not Brahma, Vishnu or Shiva: None other than the Sole Lord was visible. Neither existed then female or male, or caste and birth — None suffering and joy received. Unknowable Himself was She the source of all utterance; Himself the unknowable unmanifested. As it pleased Him, the world She created; Without a supporting power the expanse She sustained. Brahma, Vishnu, and Shiva She created, and to maya-attachment gave increase. To a rare one was the Master's Word imparted. Herself She made His Law operative and watched over it: Creating continents, spheres and nether worlds, the hidden She made manifest. Creating the universe Herself, He has remained unattached. The humane Lord made the holy center [the human being]. Combining air, water and fire She created the citadel of body. The Creator fashioned the Nine Abodes [of sensation]; In the Tenth [the Sahasrara] is lodged the Lord, unknowable, limitless. The illimitable Lord in Her unattributed state of void assumed might;

He, the infinite One, remaining detached: Displaying His power, She Herself from the void created inanimate things. From the unattributed void were created air and water. Raising creation, She dwells as Monarch in the citadel body. Lord! In the fire and water [of the body] exists Thy light; In Thy state of void was lodged the power of creation. Sri Guru Granth Sahib, (Maru Sohale, M.1, p. 1035-37.)

257) Sri Jagarini — The Awake. Sri Lalita Sahasranama

Japo jalpah shilpam sakalam api mudra-virachana Gatih pradaksinya-kramanam asanady'ahuti-vidhih; Pranamah samvesah sukham akilam atmarpana-drsa Saparya-paryayas tava bhavatu yan me vilasitam. Let the mutterings that I do, With the sacrifice in my soul. Become chanting of your name, Let all my movements become thine Mudhras, Let my travel become perambulations around thee, Let the act of eating and drinking become fire sacrifice to thee, Let my act of sleeping becomes salutations to you , And let all actions of pleasure of mine, Become parts of thine worship. Soundarya Lahari Verse 27

262) Sri Turya — The Fourth. Sri Lalita Sahasranama

"The state of sleep is incapacity of discrimination, namely illusion. One says, "I slept happily, I know nothing," thus one says from recollection. By this saying, three modifications of avidya are indicated; namely ignorance, egoism, and happiness; sound sleep is that state in which these three exist.... Turya state is the state in which the experience called Suddhavidya is acquired and the result of discrimination of these (lower) three states and enjoyers thereof. The Spandasastra says,

"He who perceives the object of attainment in the three abodes and the subject thereof, though he participates in it, yet remains unpolluted." Varadaraja slaso says, "Turya is the supreme abode, the participation in that state produces astonishment. Though there are different states, namely waking, dreaming, and sleeping, [real] enjoyment exists only in the fourth one. Ecstasy in the fourth state should be allowed like oil to permeate the other three." The jiva is called he who is merged in the great causal body (mahakarana.) Devi is called Turya because She is both the individual and collective form of this state. The means of attaining the state of turya is set forth by a Siva-sutra (I. 15.) "He should project his mind by means of his own thought." (The commentary on this is as follows): "Abandoning pranayama and other uncertain gross means, ‗by his own thought,‘ by his own knowledge, by the internal experience of astonishment, i.e. by the aid of turya, extinguishing the notion of body, etc. In consequence of merging himself [into the fourth state], this he should enter." Or, Turya is a deity according to the Saktirahasya as described in the Sruti (Man. Up. 7), "They consider the fourth calmness, non-dual." Acarya (Saun. La. v. 97), "Thou art Turiya, unlimited mystery, difficult of attainment." The Turiya-siddhanta says, "O fair-faced one, as She is a pleasure to Turiyanandanatha [a certain teacher] Devi is known by the name Turiya." " R. Ananthakrishna Sastry, The Adyar Library and Research Centre, Madras, 1988, p. 143.

"The highest state is Turiya-Turiya, wherein Akhandaikarasa disappears like the dust of the clearing nut (Kataka) used for clearing water. This is the Arupa or the formless state and is beyond cognition‖ (Vedanta in Daily Life, pp. 211-14). The Kaivalyopanishad says that the states of consciousness are appearances of one Brahman, and that one who knows this is freed from all bonds (Verse, 17)." www.swami-krishnananda.org/

263) Sri Sarvavastha Vivarjita — Beyond all states. She is one with those who are beyond all those states mentioned above. Sri Lalita Sahasranama

"There is a fifth state of jivas but as it has no special name and as it is beyond the turiya state, it is simply called, ‗beyond turiya;‘ . . . Because when a man transcends the fourth state, he necessarily transcends the other three. Vivarjita transcending: Vi, entirely, that is one does not return to the other states. This state also has two aspects, the individual and the collective. This fifth state arises from firmness in the fourth one (turiya.) For it is said, "The supreme state which is beyond turiya is only to be attained through a firm hold on the turiya." Varadaraja, the commentator also states, "The aspirant, by much familiarity with the fourth state attains the state which transcends the fourth one, and become equal to Siva who is the Soul of the Universe and who is pure Absolute Bliss."

There are three sutras (in the Siva-sutras, III. 27, 28 and 29): describing the nature of the man who has attained the fifth state. "His physical life is a religious observance; his conversation is japa; his giving is knowledge of the Self." His physical life is religious and not worldly (lit. Trifling) because it is the means of worshipping Siva by searching into his own soul. So Bhattotpala desires physical life in these words: "Let me have this body invigorated by the nectar of pure Sakti manifested in me, for the sake of worshipping Thee." His random conversation is japa, because his mind has grasped the truth. . . . Krasnadasa says. "The direct experience of Atman described above as consciousness (caitanya) itself, is the knowledge which is his gift and which, with promptness, he freely gives." " R. A. Sastry, Lalita-Sahasranama The Adyar Library and Research Centre, Madras, 1988, p. 144.

265) Sri Brahmarupa — Of the Form of Sri Brahma, the Creator. Sri Lalita Sahasranama

O Brahmana! Brahma, Visnu, and Siva are the chief saktis of Brahman. Visnu Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

267) Sri Govindarupini — Of the form of Sri Vishnu, the Sustainer. Sri Lalita Sahasranama

In the form of Govinda (govindarupini.) In the Harivamsa, Narada says, "The first portion of prakrti, the famous Devi called Uma. [The second one] the manifested Visnu, the AllPervading, Protector of the Universe, is known as woman." R. Ananthakrishna Sastry, Lalita-Sahasranama The Adyar Library and Research Centre, Madras, 1988, p. 146.

268) Sri Samharini — Destroyer of Universe.

Sri Lalita Sahasranama

She creates the universe, She protects, She destroys what She protects at the end of the cycle. She it is who in Her three forms bewilders the universe. Brahma, united with Her, creates the universe. Vishnu, united with Her, protects. Rudra, united with Her, destroys. She binds the whole universe and holds bewildered by the noose of illusion, O king, by the firm noose of ‗I‘ and ‗Mine.‘ Yogins released from worldly attachments, desiring liberation and seeking after emancipation, worship the beneficent Devi alone, the Ruler of the Universe. Devi Bhag. Pr. IV (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

280) Sri Padmanabha-Sahodari — Sister of Sri Vishnu. Sri Lalita Sahasranama

Sudham apy asvadya pratibhaya-jaraa-mrtyu-harinim Vipadyante visve Vidhi-Satamakhadya divishadah; Karalam yat ksvelam kabalitavatah kaala-kalana Na Sambhos tan-mulam tava janani tadanka-mahima. Oh, mother mine, Gods like Indra and brahma, Who have drunk deep the nectar divine, Which removes the cruel aging and death, Do die and disappear. But Shambu thy consort, Who swallowed poison that is potent, Does never die, Because of the greatness, Of thine ear studs. Soundarya Lahari Verse 28

285) Sri Abrahma-Kita-Janani — Mother of all Life.

Sri Lalita Sahasranama

How can ye reject [45] the faith in Allah. Seeing that ye were without life, and He gave you life; Then will He cause you to die, and will again bring you to life; And again to Him will ye return. It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, For He gave order and perfection to the seven firmaments; And of all things He hath perfect knowledge. surah 2: 28-9 Al Baqarah (The Heifer) "45. He brought you into being. The mysteries of life and death are in His hands. When you die on this earth, that is not the end. You were of Him and you must return to Him. Look around you and realize your own dignity: it is from Him. The immeasurable depths of space above and around may stagger you. They are part of His plan. What you have imagined as the seven firmaments (and any other scheme you may construct) bears witness to His design of order and perfection, for His knowledge (unlike yours) is all-comprehending. And yet will you deliberately reject or obscure or deaden the faculty of Faith which has been put into you." Abdullah Yusuf Ali, The Holy Qur‘an, 1989.

He who has found the Mother [Tao], And thereby understands her sons [things of the world], And having understood the sons, still keeps to its Mother, Will be free from danger throughout his lifetime. Close the mouth, shut the doors [of cunning and desire], And to the end of life there will be peace without toil. Open the mouth, meddle with affairs, and to the end of life there will be no salvation. Tao Te Ching 52 (Lao-Tzu)

"The Divine Mother also manifests in different faculties in the living creatures. She herself declares in Devi Bhagavata (3.6.8.1): aham buddhir aham shrIsh cha dhritiH kIrtiH smritis tathA | shraddhA medhA dayA lajjA kShudhA triShNa tathA kShamA || kAnti shAnti pipAsA cha nidrA tandrA jarA+ajarA| vidyA+avidyA spruhA vAnChA shaktish cha+asdhakatir eva cha||vasA majjA cha tvak cha+aham druShTir vAk anrutA ruta | parA madhA cha pashyantI nAdI+aham vividhAsh cha yAH|| kim nA aham pashya samsAre, mad viyukta kim asti hi| sarvam eva aham iti+evam nishchayam viddhi padmaja ||

(I myself am the knowledge, grace, courage, memory, sincerity, intelligence, modesty, hunger, thirst, capacity, luster, peace, sleep, aging, blood, bone, marrow, nerve, skin, sight, truth, untruth, para, madhyama and pashyantI sounds — and everything else in this Universe, believe me, I am. What is there that I am not?) And, in Devi Mahatmya of Markandeya Purana (‗chanDi‘/ saptashati‘), She is addressed as: yA devi sarva bhUtEShu shakti/buddhi/ shraddhA.... rUpeNa samsThitA| nams tasyai, nams tasyai, nams tasyai, namon namaH|| (To Her who is in the form of Strength/Knowledge/Sincerity .... our salutations!) Sri Lalita Puja is basically the worship of that Devi sarvAtmikA, the all pervading Energy!" Shikaripura Harihareswara ([email protected])

290) Sri Sakalagama-Samdoha-Sukti- Samputa-Mauktika — Most Precious Treasure. — Quintessence of All Knowledge. Sri Lalita Sahasranama

"[2] As fire is the direct cause of cooking, so Knowledge, and not any other form of discipline, is the direct cause of Liberation; for Liberation cannot be attained without Knowledge. Fire etc. — Though other articles, such as water, pots, and pans, are necessary, it is the fire that actually cooks a meal. Knowledge — Knowledge of Self. Any other form of discipline — Such as practice of austerity and of rituals, the bestowing of gifts, and charity. The purpose of these disciplines is purification of the heart and creation of a mental condition that will be conducive to Self-Knowledge. According to Vedanta the truth about man is that he is Brahman, or Infinite Spirit. The cause of his bondage and suffering is ignorance of his real nature. Knowledge destroys this ignorance and Self-Realization immediately follows. Spiritual disciplines purify the heart, train the aspirant in concentration, and thus create the necessary condition for the revelation of Knowledge, which always exists. Since the Self is by nature eternal and immortal, It cannot be the result of an antecedent cause. Knowledge, Liberation, Self, and Consciousness all denote the same spiritual experience. Knowledge is stated in the text to be the cause of Liberation only in the figurative sense. The attainment of Knowledge really means the rediscovery of Knowledge, which is never non-existent." Swami Nikhilananda, Self-Knowledge (S. Nikhilananda, Self-Knowledge [Atmabodha], Ramakrishna-Vivekananda Center, 1989, p.

119.)

294) Sri Bhuvanesvari — The Queen of the Universe consisting of fourteen Bhuvanas or the deity of the Mantra-bijaHrim, vide name 301. Sri Lalita Sahasranama

The Goddess and Her Song The Devi Gita, or Song of the Goddess, presents a grand vision of the universe created, pervaded, and protected by a supremely powerful, all-knowing, and wholly compassionate divine female. She is Mahadevi or the Great Goddess, known to her most devoted followers as the auspicious Mother-of-the-World (jagad-ambika, jagan-matr). Unlike the ferocious and horrific Hindu goddesses such as Kali and Durga, the World-Mother of the Devi Gita is benign and beautiful, though some of her lesser manifestations may take on terrifying forms. And unlike other beneficent divinities such as Parvati and Laksmi, she is subject to no male consort. This World-Mother is formally addressed as Bhuvanesvari, the "Ruler of the Universe." She resides in her celestial paradise known as Manidvipa, the Jeweled Island, situated at the topmost point of the universe. From there, ever wakeful and alert, she observes the troubles of the world, eager to intervene on behalf of her devotees. While resting in her island home, she reclines on a sacred throne or couch of remarkable design, composed of five pretas, ghosts or corpses. The four legs are the lifeless bodies of Brahma, Visnu, Rudra, and Isana (the later two being forms or aspects of Siva), and the seat is the stretched-out corpse of Sadasiva (the eternal Siva). This conception of Bhuvanesvari seated on her Panca-Pretasana (Seat of Five Corpses), marvelously illustrated in Figure 10.1, page 286, reveals her supreme sovereignty, especially over masculine pretensions to cosmic power. Brahma, Visnu, and Siva are the three male deities traditionally associated with creating, overseeing, and destroying the universe. But here, as elements of Bhuvanesvari's throne, they represent her latent cosmic energies, unconscious and inert, residing under her feet until aroused by her desire. While lounging on this couch at the beginning of creation, the Goddess splits herself into two for the sake of her own pleasure or sport—one half of her body becoming Mahesvara (Siva). In such manner she dramatically demonstrates her

superiority to all the male gods. The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit) … She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being. C. MacKenzie Brown, The Devi Gita: The Song of the Goddess State University of New York Press (September 1998) pp. 1-2

296) Sri Anandinidhana — Having neither Birth nor Death. — Eternal. Sri Lalita Sahasranama Kiritam vairincham parihara purah kaitabha bhidah Katore kotire skalasi jahi jambhari-makutam; Pranamreshwateshu prasabha mupayatasya bhavanam Bhavasy'abhyutthane tava parijanoktir vijayate. Yours escorts divine, Shout with concern at thee. ―Avoid the crown of Brahma, You may hit your feet, At the hard crown of Vishnu, Who killed the ogre Kaidaba, Avoid the crown of Indra‖, When you get up and rush in a hurry, To receive thine lord who comes to your place. Soundarya Lahari Verse 29

297) Sri Hari-Brahmendra-Sevita — Served by Sri Vishnu, Brahma and Indra, being Their Overlord Sri Lalita Sahasranama

Brahma, Visnu, Siva, Indra, Varuna, Yama, Vayu, Agni. Kubera, Tvastr, Pusan, Asvins, Bhaga, Adityas, Vasus, Visvedevas, Marudganas, all these meditate on Devi, the cause of creation, preservation, and destruction. Devi Bhag. Pr. (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

298) Sri Narayani — Wife of Sri Vishnu, the Sustainer. Sri Lalita Sahasranama

I, the Supreme Lord, have divided Myself into two forms. One is Narayana the other is Gauri, the Mother of the universe. So My supreme form is known to neither the Devas, Nor the Rsis, because I am One. I am Devi and Vishnu. Kurma Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

ADDITIONAL QUOTES ―For the ultimate and real task of philosophy, according to Indian thought, and to such classical Occidental philosophers as Plato, transcends the power and task of reason. Access to truth demands a passage beyond the compass of ordered thought. And by the same token: the teaching of transcendental truth cannot be by logic, but only by pregnant paradox and by symbol and image. Where a carefully reasoning thinker, progressing step by step, would be forced to halt (out of breath, as it were, at the confines of the stratosphere, panting for lack of oxygen, swooning with pulmonary and cardiac distress) the mind can still go on. The mind can soar and enter the supernal sphere on the wings of symbols, which represents the Truthbeyond-the-pairs- of-opposites, eluding by those wings the bird-net of the basic principle of the incompatibility of opposites. For what "transcendent" means is the transcending (among other things) of the bounding and basic logical laws of the human mind. "Transcendent" means that a principle is in effect that comprehends the identity of apparently incompatible elements, representing a union of things which on the logical level exclude each other. Transcendent truth comprehends an ever- recurrent "coincidence of opposites" (coincidentia oppositorum) and is characterized, therefore, by an everlasting dialectical process. The secret identity of incompatibles is mockingly disclosed through a constant transformation of things into their antitheses — antagonism being but the screen of a cryptic identity. Behind the screen the contending forces are in harmony, the world- dynamism quiescent, and the paradox of a union of contrary traits and forces stands realized in toto; for where the One and the Many are identical, eternal Being is known, which is at once the source and the force of the abundant diversity of the world's perpetual Being.

Though called the true and only Being (sat), this Transcendent is known also as non-Being (asat); for it is that ineffable point "wherefrom words turn back, together with the mind, not having attained" — as birds flying to reach the sun are compelled to return. And yet, on the other hand: "He who knows that bliss of Brahman has no fear of anything at all. Such a one, verily, the thought does not torment: 'Why did I not do the right? Why did I do evil?' He who knows thus, extricates himself from both of these questions, and secures the Self for himself by setting it free."1" (1 Taittiriya Upanishad 2. 9: cf, Hume, p. 289.)‖ Heinrich Zimmer, Philosophies of India Princeton University Press, 1974, p. 312-14.

―In Buddhism, Hinduism, and Jainism, the ultimate goal — unity with Brahman or the peace of Nirvana — cannot be gained through ritual or meritorious work. Offerings and ritual are fruitful only for gaining the temporary bliss of heaven; but life in heaven is temporary. Soon enough, the soul returns to a body and to suffering in the world. Rather, the Upanishads and sutras teach that the path to the ultimate goal requires the inner discipline and realization that comes through meditation." World Scripture, International Religious Foundation, Paragon House Publishing, 1995, p. 613

―According to traditional belief, the fulfillment of these prescribed rites and devotions will bring the devotee after death to either the "heaven of the ancestors" (pitr-loka) or the higher "sphere of truth" (Satya-loka.) But such pleasurable results are not regarded by the adept of Vedanta as important or even desirable; they are the mere by-products of the discipline, stopping-stations along the way, in which he is no longer interested. They are still within the worlds of birth, and represent no more than a continuance of the round of being (samsara), though indeed an extremely blissful episode of the round, enduring, it is said, for innumerable millenniums. Rather than the beatitudes of heaven, what the Vedantist desires is to see through and past the illusory character of all existence whatsoever, no less that of the higher spheres than that of the gross terrestrial plane. He has sacrificed completely all thoughts of the enjoyment of the fruits of his good deeds; and rewards that may be accruing to him as a result of his perfect devotion he surrenders to the personal divinity that he serves. For he knows that it is not himself who acts, but the Spiritual Person dwelling omnipresent within himself and all things, and to whom he, as worshipper, is devoted utterly — the God who is the Self (atman) within the heart.‖ Heinrich Zimmer, Philosophies of India Princeton University Press, 1974, p. 53.

―In peace you have the awareness of your innermost spiritual reality, which is harmonizing and unifying. Through this, your Self becomes an avenue to God, to ultimate reality. As you know your Self, you enter into communion with the divine. When the inner channel of communication is open, you gain a new, profound experience of the inner flow of indescribable joy. Your whole being is flooded with the light and love of the infinite. You feel you are in the loving embrace of God. This silence can be of two types: static and dynamic. Static silence means you enter into communion with the infinite more and more deeply. You want to abide permanently in the incomprehensible, transcendental peace of the absolute. However, dynamic silence is a more balanced achievement. In dynamic silence, you also enter into silent communion with the infinite. Yet, you offer your whole being, your mind, your emotions, your senses, and your body as a channel of expression of the creative energy of the absolute. Inwardly you enter into silent communion with the infinite, while outwardly you allow the creative power of God to flow freely through you. Your whole being becomes dynamic and creative. It is not exclusive of living in the world. It is inclusive of the whole of life. As a result, you come out of meditation and look at the world with new eyes. You deal with people; you go to work; you carry on your thinking and feeling as a transmuted instrument in the hands of God. Inwardly there is profound silence. Outwardly there is the performance of activities as an instrument of the divine. The activities of life do not disturb your inner silence, for all your activities are performed for the glory of God.‖ Dr. Haridas Chaudhuri The Essence of Spiritual Philosophy Thorsons Publishing Group, UK, 1990, p. 180-81

"Our Supreme God What Is the Nature of Our God Siva? SHLOKA 16 God Siva is all and in all, one without a second, the Supreme Being and only Absolute Reality. He is Pati, our Lord, immanent and transcendent. To create, preserve, destroy, conceal and reveal are His five powers. Aum. BHASHYA God Siva is a one being, yet we understand Him in three perfections: Absolute Reality, Pure Consciousness and Primal Soul. As Absolute Reality, Siva is unmanifest, unchanging and transcendent, the Self God, timeless, formless and spaceless. As Pure Consciousness, Siva is the manifest primal substance, pure love and light flowing through all form, existing everywhere in time and space as infinite intelligence and power. As Primal Soul, Siva is the five-fold manifestation: Brahma, the creator; Vishnu, the preserver; Rudra, the destroyer; Maheshvara, the veiling Lord, and Sadashiva, the revealer. He is our personal Lord, source of all three worlds. Our divine father-mother protects, nurtures and guides us, veiling Truth as we evolve, revealing it when we are mature enough to receive God's bountiful grace. God Siva is all and in all, great beyond our conception, a sacred mystery that can be known in

direct communion. Yea, when Siva is known, all is known. The Vedas state: "That part of Him which is characterized by tamas is called Rudra. That part of Him which belongs to rajas is Brahma. That part of Him which belongs to sattva is Vishnu." Aum Namah Sivaya.‖ S. S. Subramuniyaswami, April 28, 1999 (Himalayan Academy, 1998,

―GURDAWAARAA SPEAKS That vessel alone is pure, which is pleasing to Him. The filthiest vessel does not become pure, simply by being washed. Through the Gurdwaaraa, one obtains intuitive understanding. By being washed through this Gate, it becomes pure. The Lord Himself sets the standards to differentiate between the dirty and the pure. Do not think that you will automatically find a place of rest hereafter. According to the actions one has committed, so does the mortal become (sggs 730). Gurdwaaraa is a very sweet name; which appears to have been derived from the word Guru Duaaraa or Gur Duaaraa as used in the Gurbani (Sri Guru Granth Sahib, SGGS). Thus, the word Gurdwara consists of two terms namely Guru and Dwaaraa. As the Gurbani reveals, the first term represents the Self, God, and Guru as being one and the same. The second term Dwaaraa means door or gate. The integration of these two terms provide us with a beautiful meaning to the word Gurdwaaraa: "The Guru's Door or the Guru's Teaching", which is "The Doorway to Waheguru" (Self-Realization). Again, as the Gurbani asserts, the Teaching of a true Guru is nothing but the expression of God Himself. Thus, all these terms such as "The Doorway to Waheguru", "The Guru's Door", or "The Guru's Teaching" are virtually synonymous. Gur Parmesur eko jaan: Guru is God and God is Guru (sggs 864). Dhur kee Bani aayee: The Gurbani emanated from the Primal Lord (sggs 628). Hayu aapayu bol na jaandaa mai kahiyaa sabh hukamyu jeeyu: By myself, I do not even know how to speak; I speak all that God commands (sggs 763). Now, after having understood the proper meaning of Gurdwaaraa, imagine, how wonderful it would be if a Gurdwaaraa could speak, reveal the Lord's mystery, and secrets that people always seek! The things it would say will include the following: "Dear Man, I am the Guru's Teaching (i.e., Guru's Door), through which I am your Doorway to Infinite Consciousness. Come, and approach me with all devotion, because devotion to the Guru's Teaching is fire that burns the ignorance. I am within the cave of your heart. I am your bridge between the earth plane and the spiritual realm. I am your link between matter and Spirit, bondage and liberation, attachment and freedom, falsehood and Truth, ignorance and knowledge, ephemeral and eternal, sorrow and bliss, real and unreal...." "Dear Sibling of Destiny, the purpose of your human form is Self- Realization (opening of the Tenth Gate). The Lord placed the soul to the cave of your body, and blew the breath of lifeforce into it. He fashioned your body and revealed the nine gates to you; but He kept the Tenth gate hidden. Come to me, and the mystery of this Tenth Gate will be revealed to you."

Gurduaarai laaiy bhaavnee iknaa dasvaa duaar dikhaaiyaa: Through the Gurdwaaraa, some are blessed with loving faith, and the Tenth Door is revealed to them (sggs 922). "Dear Seeker, everything exists in the Infinite Consciousness, Waheguru. This undivided Consciousness exists in all, inside and outside. This pure Awareness is Truth-ConsciousnessBliss. Know that you are this Immaculate Consciousness. Due to spiritual ignorance, your deluded mind veils the true nature of the Self and creates an illusory appearance (division or diversity). However, the mind of a noble or an enlightened man does not move from this One Reality. Come, inquire and reflect (Vichaar) on the Shabad. You will attain the intuitive understanding." Guru Duaarai hoyi sojhee paaisee.....: Through the Gurdwaaraa, one obtains intuitive understanding. By being washed through this Gate, it becomes pure. The Lord Himself sets the standards to differentiate between the dirty and the pure (sggs 730). Guru Duaare soee boojhai jisno aap bujhaae: He alone comes to understand, who enters the Gurdwaaraa, whom the Lord Himself instructs (sggs 1234). "Dear Soul-Bride, your true Husband is none other than the Creator Himself (Kartaa Purakh). Due to the false love for material world (ignorance), you have separated yourself from your Beloved Husband Lord. Come to me; I will counsel you and prepare you for the celestial wedding with your True Beloved." Guru Duaarai hamraa viaah ji hoyaa jaa sahu miliaa taa jaaniaa....: When I was married within the Gurdwaaraa, I met my Husband Lord, and I came to know Him. His Shabad is pervading the three worlds; when my ego was quieted, my mind became happy (sggs 351). "Dear Friend, know that this present age of material consciousness is characterized by quarrel, disagreement, cheating, deceit, cynicism, hypocrisy, duplicity, misinformation, etc.. We are short-lived; not very intelligent and fortunate, perpetually disturbed and agitated by anxieties. In addition, your mind is ever flickering, turbulent, swift, restless, obstinate, and so strong that it often overcomes even one's own intelligence. The most direct and practical method to reach the perfection of God Consciousness in this present age is the practice of love and devotion to God (Bhagti). One who engages in loving transcendental service, he attains the Lord. The true spiritual wisdom is the love of the Self. I will create in you the faith, love and devotion. I will open to you a world of Divine inspiration. Come and adore the Timeless Lord with peace, wisdom, and self control" ..... Bhgti bhaav maarag bikhraa Gur Duaarai....: O my beloved friend, dedicate yourself to the devotional worship of your Husband Lord. Serve your Guru constantly, and obtain the wealth of the Naam. Dedicate yourself to the worship of your Husband Lord; this is pleasing to your Beloved Husband. If you walk in accordance with your own will, then your Husband Lord will not be pleased with you. This path of loving devotional worship is very difficult; how rare are those who find it, through the Gurdwaaraa. Says Nanak, that one, upon whom the Lord casts His Glance of Grace, links his consciousness to the worship of the Lord (sggs 440). "Dear Aspirant, the entire creation is continually engaged in singing Lord's glories. As such, singing His glories is said to be the true eternal faith. All the religions are said to be in the singing of the Lord's Glorious Praises. You are given the tongue for this very specific reason. The selfless praises of God is capable of swiftly cleansing the mental conditioning (false ego), leading the mind to complete purification. Therefore, in this age of quarrel and hypocrisy the

only means of deliverance is chanting the holy Name of the Lord. There is no other way. Come and sing God's praises, this alone is the Attal or eternal Dharma" Gur Duaarai Hari Kirtan suneeai Satgur bhet Hari jas mukh bhaneeai...: At the Gurdwaaraa, the Kirtan of the Lord‘s Praises are sung. Meeting with the True Guru, one chants the Lord‘s Praises. The True Guru eradicates sorrow and suffering, and bestows honor in the Court of the Lord (sggs 1075). "Dear Brother, you are filled with great grief, sorrow, and sin. Come to me, and I will listen to you until you are completely free from all pains of this finite life. You constantly crave for peace or happiness (Sukh). Consequently, all your efforts and activities are aimed at gaining happiness and attaining freedom from sorrows. All our endeavors are motivated by impulse to seek out joy-giving things and circumstances, and avoid any sorrow-giving things and situations. But, unfortunately, you are trying to find it in wrong places and false objects. I will show you the source of real and eternal peace. Come." Jis no kathaa sunaaihi aapnee si Gurduaarai sukh paavahe: You cause to listen to Your sermon, find peace in the Gurdwaaraa (sggs 919). Giaan dhyaan le samsar rahai. Gurmukh ek virlaa ko lahai. Jis no de kirpaa te sukh paae. Guru Duaarai aakh sunaae: With Divine wisdom and meditation, one abides in the state of evenness. How rare are those who, as Gurmukh, attain the One Lord. They alone find peace, whom the Lord blesses with His Grace. In the Gurdwaaraa, they speak and hear of the Lord (sggs 930). Dear Companion, your unceasing thirst of Vaasnaas (desires) makes you wander and roam around in ten directions. As a result, your beautiful natural robes of humility, forgiveness, and sweet speech are torn apart. In lust, anger, greed, attachment, false ego, and jealousy, your mind has become restless. As soon as you attain Shabad Surti (Shabad Consciousness), your thirst will be quenched by drinking in this Ambrosial Nectar. Come, and quench your thirst, once for ever." Guru Duaarai devsee tikhaa nivaarai soi: Through the Gurdwaaraa, He gives (the Ambrosial Nectar of Shabad), and quenches the thirst (sggs 933). "Dear Friend, The Lord's Naam or Shabad is the creator of everything. To forsake Naam is death. You have invited death by forsaking Him. Without the Naam, one does not find God, and his life wastes away in vain. The Lord is True, and True is His Bani. Through the Naam, you can merge with Him. This Naam dwells deep within the nucleus of all beings. There is no place without this Naam. Meditation on the Naam is the true Dharma. Of all the religions, the best religion is to repeat God's name and do pious deeds. So come, and focus your consciousness on it." Moorkhaa sir moorakh hai ji mane naahee naayu. Gur Duaarai naayu paayiai bin satgur pallai na paai: The most foolish of the foolish are those who do not believe in the Name. Through the Gurdwaaraa, the Name is obtained. Without the True Guru, it is not received (sggs 1015). Devan vaale kai hath daat hai Guru Duaarai paai... Jat sat sanjam Naam hai vin naavai nirmal na hoi. Poorai bhaag Naam man vasai Shabad milaavaa hoi: In the Gurdwaaraa, it (Naam) is received..... The Name of the Lord is abstinence, truthfulness, and self-restraint. Without the Name, no one becomes pure. Through perfect good fortune, the Naam comes to abide within the mind. Through the Shabad, we merge into Him (sggs 33). "Dear Disciple of God, in order to realize the Self, the first process is to surrender to your Totality (Existence-Awareness-Bliss) within. The surrender is to renounce your limited intellect, material cleverness, bondage, illusion that "I am" this body, pride and arrogance (doership), bad association, past habit patterns, material lust, expectations and desires,

spiritual ignorance, duality, wickedness, false concepts, and addiction to senses, followed by dedication of the mind and head to God. Thus, surrender is your false ego bowing down to Waheguru, the Source. To put it otherwise, surrender is to discharge your river of separateness into the ocean of Infinite Consciousness, losing your notions of limitations. Without such total surrender, one can never completely abide in the Absolute Reality. Therefore, come and take refuge in the Lord's feet (His Naam or Shabad) and then He will enjoy you. This you must win by selfless love, not by material logic or philosophical speculations." Aap pat raakhsee meraa piyaara sarnaagat paye Gur Duaare: My Beloved Himself preserves the honor of those who have come to Gurdwaaraa seeking Sanctuary (sggs 1249). (sggs 1249). "Dear Mortal, I am crafted in spiritual art. My pinnacles point toward the peaks of spirituality. My pillars (Shabad) make statements that will never shake and weaken. The fluttering of my flag (Nishaan Sahib) heralds the fact that, as the wind is felt not seen, so is the victory of Good over Evil. My dome showers Divine inspiration from all ends of the cosmos; sit under it and get soaked. Like a perennial stream, the Ambrosial Nectar (Amrit) of immortality overflows from my Shabad; drink it in. The vibratory transcendental sound from selfless Kirtan of my Shabad drives away impure thoughts, just as the lightening pierces the darkness. In my celestial stillness, meditate on the Lord's Naam within, let your mind silently rest in peace and reflect upon the secrets of the Self. The Divine Enlightenment through the Light of the Shabad comes to you every time you contemplate on it. Thus, the real Gurdwaaraa is realized only through a change in the inner consciousness. No experience is greater than being in the presence of Eternal Satguru (SGGS) — your very soul." Jaab lag Shabad na bhedeeyai kiyu sohai Gur Duaar: Until the soul has been pierced through with the Shabad, how can she look beautiful at Gurdwaaraa — God's Court? (sggs 19). Thus speaks the Gurdwaaraa — the Guru's Door or the Guru's Teaching: the Doorway to Waheguru! If all of the above do not take place, then it's not a Gurdwaaraa, even though our ego-self may dare call it as such. In short, Gurdwaaraa is where one realizes God. Harimandar seyee aakheeai jithahu Hari jaataa: That alone is said to be the Lord‘s temple, where the Lord is realized (sggs 953).‖ Tara Singh, Reflections on Gurbani, www.gurbani.org/

―According to the thinking and experience of India, the knowledge of changing things does not conduce to a realistic attitude; for such things lack substantiality, they perish. Neither does it conduce to an idealistic outlook; for the inconsistencies of things in flux continually contradict and refute each other. Phenomenal forms are by nature delusory and fallacious. The one who rests on them will be disturbed. They are merely the particles of a vast universal illusion which is wrought by the magic of Self-forgetfulness, supported by ignorance, and carried forward by the deceived passions. Naïve unawareness of the hidden truth of the Self is the primary cause of all the misplaced emphases, inappropriate attitudes, and consequent self-torments of this auto-intoxicated world.‖ Heinrich Zimmer, Philosophies of India Princeton University Press, 1974, p. 12.

―DUALITY (DOOJAA BHAAV) This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up (sggs 921). Those who do not understand the nature of sin and virtue are attached to duality; they wander around deluded (sggs 110). Doubt comes from greed, emotional attachment and the corruption of Maya. Freed from doubt, one realizes the One Lord alone (sggs 736). The pure Consciousness is the substratum of everything in the universe. We are this pure Awareness. When we try to give this Awareness name and form, the trouble arises. And that trouble is the movement of the mind (thoughts) manifesting in the notion of division, diversity, or two-ness (duality); which gives rise to the phenomenal world of names and forms. This is also called mental conditioning. Thus, the mind conditioned by the perception of duality sees diversity, which, in turn, hides the Reality. To put it in other words, by associating with the duality, one loses Divine understanding. This loosening of Divine understanding gives rise to spiritual ignorance so much talked about in the scriptures. Tin toon visrahi ji doojai bhaayee: O Lord, those who are in love with duality forget You (sggs 160). Doojee maya jagat chit vaas: The duality of Maya dwells in the consciousness of the people of this material world (sggs 223). Haumai moh upjai sansaraa: Out of egotism and attachment, the Universe is born (sggs 1057). Sagal paasaar deesai paasaaraa. Binas jaayigo sagal aakaaraa: This entire visible world and expanse — all forms of existence will pass away (sggs 237). The manifestation of name and form is the play of this universe, also known as the Lord's Leelaa (Cosmic Dance). This Leelaa exists as the product of the reflection in the Consciousness. We are all part of this Leelaa, which is Mithiyaa or transitory (neither real nor unreal). In this play, we experience our own Vaasnaas (undigested desires). Some of these experiences are the repetition of the old experiences, and some are new. It is our false "I" who is the transitory actor in this Leelaa. Pekh pekh re kasumbh kee leelaa raach maach tin hoonlayu: Watching, watching the transitory world-drama (Leelaa), you are embroiled and enmeshed in them, and you laugh with delight. The string of life is wearing thin, day and night, and you have done nothing for your soul (sggs 206). Ih parpanch paarbrahm kee leelaa bichrat aan na hoyee. Mithiyaa bharam ar supan manorath sat padaarath jaaniyaa: This manifested world is the Leela of the Supreme Lord; reflecting upon it, we find that it is not different from Him. False (Mitthiyaa) are doubts and dream objects — man believes them to be true (sggs 485). Imagine sitting in a theater, watching all sorts of pictures projected on the screen. Some of these pictures are of rain, murder, gunshots, romance, and so on. When the movie is over, the screen neither becomes wet from the rain, nor has blood from the murder, nor bullet holes from the gunshots, nor emotions from the romance. The screen itself

is clean and unchanging; for the projections are unreal, and the screen is real. The mind is the creation that arises out of the Self. We are this screen. All the manifestation we see on this screen is the projection of our Vaasnaas (past habits or undigested desires) that fall across our mind. This projection of Vassnaas causes us to identify ourselves as the projected watcher of the movie. The problem starts the moment we run after the projections thinking they are real. With this delusion comes the perception that the seer is different than the seeing and seen. But in reality, the "seer", "seeing" and "seen" are one and the same. Sabh Gobind hai sabh Gobind hai Gobind bin nahee koyee: God is everything, God is everything; without God, there is nothing at all (sggs 485). In simple terms, the duality is our mental conditioning (i.e., doubts, fear, and worry, etc.), which veils the Self. As a result, one thinks himself "other" than Spirit. He thinks himself separate from the Divine. This is the notion of two-ness. Thus, according to Gurbani, the duality is nothing but the love (Bhaav) of two-ness (Doojaa). This is Maya, with her dualistic principle of delusion or the law of opposites. Eh Maya jit Har visrai moh upjai bhaau dooja laya: This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up (sggs 921). The Gurbani asserts that whoever has belly is Maya stricken. What it means is that to breathe at all is to breathe in Maya. To put it otherwise, to be born in a physical body is to be subject to Maya. The children from their very birth are exposed to this cosmic delusion and grow up under the influence of its three qualities: Rajo, Tamo, and Sato. Kiyun sukh paavai dooai teeai: How can one find peace, through duality and the three qualities? (sggs 1023) Except the wise or godly souls, man's physical existence is a clue that his soul is in ignorance and has not realized his true identity as formless Spirit. The Waheguru gives man the delusion first, and not Himself. Why is it so? Because if He gives Himself first then their will be no Leelaa! To carry on His dramatic Leelaa, the Lord does not give Himself first. Instead, He covers Himself with the veil of duality to keep His Cosmic play going. In this Leelaa, the man plays hide-and-seek with Him and tries to seek Him as the Grand Prize of his life. Those who are sincere in their self-efforts win this Grand Prize, while rest just lick the dust. Andin anad bhayiaa man bigsiyaa udam bhaye milan kee aas: Night and day, I am in ecstasy; my mind has blossomed forth, rejuvenated. I apply myself to self-efforts and hope to meet my Lord (sggs 1295). Here some may feel puzzled and query as to why does God first give Himself to very few or rare ones, while to most of us He first gives delusion. Is He partial? No, He is not. It is the individual's Karmic pattern (Karma) created by his own use and misuse of his free will that determines his mental state. Thus, all contrasts, contradictions, and relativity are the unfoldments of our own mind. Jehe karam kammaayi tehaa hoisee: According to the actions one has committed, so does he become (sggs 730). It is clear that the illusive Maya creates duality in our mind. Consequently, depending upon our mental state or depending upon where we fit in this Cosmic Game, we begin to respond emotionally. According to our liking or disliking, we view the pairs of opposites as either pleasurable or unpleasurable. Succumbing to the unceasing impulses of the likes and dislikes, the Viveka (discriminative power) and the free choice of our soul get overwhelmed; plunging us into delusive ignorance.

Man vas doota durmat doyi: The mind is in the control of evil passions, evil intent, and duality (sggs 222). Eh Maya jit Har visrai moh upjai bhaau dooja laya: This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up (sggs 921). Under the spell of delusion, the non- apprehension of God by an individual (ego) is called ignorance at the microcosmic level. However, the total non-apprehension of God by all Jivas or beings is called ignorance at the macrocosmic level, which is also called Maya (illusion). In other words, Maya can be seen as totality of all Vasnaas born of self-ignorance. Each person creates its own world as a result of the individual's self-ignorance. The sum of Vasnas of all individual, born of self-ignorance, is called Maya; the universe or Jagat. Jiyu supnaa ar pekhnaa aise jag kayu jaan. In mai kashu saacho nahee Nanak bin Bhgvaan: This material world is like a dream and a show; Nanak says, wihtout the Lord, nothing is true in these (sggs 1427). Mat bhoolahu maanukh jan Maya bharmaya: Do not be fooled, O mortal being, by the illusion of this Maya (sggs 812). Mrig trisnaa jiyu jhootho ih jag dekhi taasi uth dhavai: Like dear's delusion this world is false, yet on beholding it the mortal runs after it (sggs). Maayee Maya Chhall: O my mother, the Maya is deceitful (sggs 717). From the perception of individuality (false ego) arises three walls namely senses-mindintellect, which divide our consciousness (separation from the Self). These formidable walls make it very hard for us to gain a glimpse of our own pure, simple Self. This is the trap — the play of the mind. This is what the Gurbani calls ignorance, illusion, suffering, self-limitation, the cycle of birth and death, pains, mental agitation, foolishness, insanity, misery, sorrows, corruption, deception, animal mentality, evil nature, bad habits, wickedness, bondage, attachment, arrogance, falsehood, "I, me, mine, your", and so on. Paakhandi bhagtee na hovayee dubidha bol khuaar: Hypocrisy is not devotion — speaking words of duality leads only to misery (sggs 28). Lakh chayuraasee pher payiaa kaaman doojai bhaayi: The soul-bride in love with duality goes around the wheel of reincarnation, through 8.4 million incarnations (sggs 31). Trai gun sabhaa dhaat hai doojaa bhaayu vikaar: Everything under the influence of the three qualities shall perish; the love of duality is corrupting (sggs 33). One exhibits this false consciousness under the sense of limited individuality grown out of his body-bound inclinations. Thus, our identification with the physical body creates nonapprehension of the Reality, which in turn, creates in us the misapprehension that we are finite beings. The doubt and duality thus created become screen between us and the Waheguru, the Infinite Consciousness. This is the blind well of spiritual ignorance. The existence of a person deceived by the love of duality is like the life of a cursed and discarded bride. Like a wall of sand, day and night, she crumbles, and eventually, she breaks down altogether. Just as the silkworm weaves its cocoon and thus binds itself, the man fancies this world and gets caught in it. How can we

remove this Doojaa Bhaav from within? With the mastery over five (pure yearning for wisdom, Shabad Vichaar or practice of inquiry, mental subtlety, abiding in truth, and total detachment) comes the cessation of the perception of duality within and outside. Then one abides and rejoices in one's own Self. This is the direct spiritual experience. Koor gaye dubiddhaa nasee pooran sach bhare: Falsehood has vanished, duality has been erased, and they are totally overflowing with Truth (sggs 136). Gurmukh hove so ekas siyu chit laaye. Doojaa bharam gurshabad jalaaye: One who becomes Gurmukh embraces love for the One. Doubt and duality are burned away by the Guru‘s Shabad (sggs 115). With quieting or purification of the mind (removal of duality), we go back and link with our Source again; like the waves rise and then fall back into the ocean, like the one sky is reflected in thousands of water jugs, but when the jugs are broken, only the sky remains. This is called the vast or the highest understanding. Hayumai dubidhaa binas jaayi sahje sukh samaayeeai: When egotism and duality are eradicated, one intuitively merges in peace (sggs 163). Think of a well with a bucket tied to a rope. The well is the Self, the bucket is our perception of individuality arising from duality, and the rope is our Vaasnaas. Suppose if we throw this bucket (false ego) in the Well (the Self) and discard the rope (Vaaasnaas), then what will happen? We will merge with the Homogeneous Oneness in which all is. The individuality (false ego) will cease to be. The substratum of all waves is only One Ocean, of all rays is only One Sun, and of all bracelets is only one gold. Similarly, there is only One Reality (Ik Onkaar), which is substratum of everything. When This One is there, there is no false ego. When false ego is there, this One is absent. This is the secret. Jab ham hote tab tum naahee ab tum hahu ham naahee: When I was, then You were not; now that You are, I am not (sggs 340). Ultimately, in order to completely realize the Lord, one has to even go pass the notion of nondualism. Our perception of the sky is that it is blue. However, this blueness of the sky is an optical illusion. Neither the sky is blue nor un-blue. The notion of dualism presupposes unity, and the non-dualism suggests dualism. However, the Lord is Notionlessness (Sunn Samaadhi), beyond all perceptions or thoughts! Yet this Eternal Being becomes veiled by the transient entity is the great illusion so much talked about in the scriptures. Prathme tiyaagee hayumai preet....: First, I renounced my egotistical love of myself. Second, I renounced the ways of the world. Renouncing the three qualities (Maya), I look alike upon friend and enemy. And then, the fourth state of bliss (Truiyaa Avasthaa) was revealed to me by the Holy One (sggs 370). According to Gurbani, only fools get deluded by their mental restlessness, who think that the perishable is imperishable. The truth is that Waheguru alone exists, rest is His transitory Leelaa. In that sense, the duality and egotism do not exist any more than water exists in the mirage. Therefore, the scriptures urge us to abandon our false concepts and notions which are not based on fact; and rest in the purified vision which is based on the Truth (ExistenceConsciousness-Bliss). Doojai lage pach muye moorakh andh gavaar.......: Attached to duality, the foolish, blind and stupid people waste away and die. Like worms, they live in manure, and in it, they die over and over again. O Nanak, those who are attuned

to the Naam are dyed in the color of truth; they take on the intuitive peace and poise of the Guru. The color of devotional worship does not fade away; they remain intuitively absorbed in the Lord (sggs 85). In the purified vision, there is neither doer nor enjoyer. On the contrary, in the unpurified vision there is division or duality. When the mind turns towards the truth, it abandons its identification with In the purified vision, there is neither doer nor enjoyer. On the contrary, in the unpurified vision there is division or duality. When the mind turns towards the truth, it abandons its identification with the body and attains the Divine. With the departure of all notions (duality as well as non-duality), one comes to abide in the Indweller of his heart, the Waheguru. At that stage, there is no student, no teacher, and no teaching. In the Infinite Self, there is no creator, no creation, no destruction, no worlds, no universe, no time (or death), no existence, no names, no forms, no "I", no "you", no "this", no "that", no truth, no false, no likes or dislikes, no humans, no demons, no elements, no bodies, no meditation, no sorrow, no enjoyment, no beginning, no middle, and no end: all is at all times, beyond the comprehension of the body-mind-intellect. According to the scriptures, the skillful living is to identify inside with the Infinite Self alone, and yet play in the Leelaa outside with no emotional attachment. How can one go about cultivating this skill? "By the constant company of the holy ones (Satsang)", the scriptures will say. Bin sangti sabh aise rahahi jaise pasu dhor: Without the Sangat of the righteous, all mortals remain beasts and animals (sggs 427). Dhandh bandh binse maya ke saadhu sangat mite bisoor: In the company of Saadh Sangat, the affairs and entanglement of Maya vanish; all the sorrows come to an end (sggs 716). From such holy company of godly souls one learns as to what is worth seeking and what is to be avoided. Which, in turn, creates a sincere wish to break the shackles of material bondage (ignorance). This leads to serious Shabad Vichaar (reflections). As the Shabad Vichaar thins out delusion, the mind attains pure wisdom and becomes subtle. With the rising of this pure wisdom, the apprehension of the unreal is weakened; and one's consciousness moves back in the Reality and becomes established in the Truth. Then the duality and bondage cease to be. Thus, when the mind is made completely calm (or purified) by overcoming duality (or mental conditioning), the illusion (Maya) that deludes the spiritual ignorant comes to an end. Kabir aayee mujhahi pahi anik kare kari bhes, Ham raakhe Gur aapne uni keeno aades: Kabeer, Maya came to me in various forms and disguises. My Guru saved me, and now she bows humbly to me (sggs 1364).‖ Tara Singh, Reflections on Gurbani, www.gurbani.org/

"Re: Divine Mother To: [email protected] Subject: Divine Mother Dear Friends: In the SBG, God said that He seeds His Mahadbrahma (read Divine Mother) to create the creation, and He also said that at the end of every ahorAtra, He returns the creation to Her in the form of the elements the creation is made of. We all have heard how Lords BrahmA,

Vishnu and Maheshvara are involved in the creation, maintenance and dissolution of the creation. Is this in conflict with the SBG? In the Vedic upanishads (the 12 cannonized by Sri SankarAchArya), as far as I have read, references to 'three Devas' are not references to Lords BrahmA, Vishnu and Maheshvara, but to the three worlds. In Brihadaranyaka Upanishad, Rishi Yajnyavalkya too elaborated the three Devas to be so. Guru NanakDevji said that God (aKAlapurusha) created three excellent disciples, so who are the three? I chanced on this reference by accident, which to me, solves the puzzle. brahmANI kurute sR^ishtiM na tu brahmA kadAchana. ataeva maheshAni brahmA preto na saMshayaH. vaishNavI kurute rakshAM na tu vishNuH kadAchana. ataeva maheshAni vishnuH preto na saMshayaH. rudrANI kurute grasaM na tu rudraH kadAchana. ataeva maheshAni rudraH preto na saMshayaH. brahmAvishNumaheshAdyA jaDAschaiva prakirtitAH. prakincha vinA devi sarve kAryAkshamA dhruvaM. (kubjikA tantra,1 patal1-4). This is extraordinarily simple sanskrit, nevertheless, the translation is: BrahmANI is the creator, not brahmA; therefore, maheshvarI! BrahmA is preta (dead body), there is no doubt about that. VaishnavI is the maintainer, not Vishnu, therefore, maheshvarI! vishnu is preta, there is no doubt about that. rudrANI is the devourer, not rudra, therefore, maheshvarI!, rudra is preta, there is no doubt about that. brahmA, Vishnu and Mahesha are described as non-functional (jaDa), because surely, they can not function without Prakriti. The Divine Mother is the Shakti of God, She is the parAshakti. I read that Her jnAnashakti is brahmANI, icchAshakti is vaishnavI, and kriyAshakti is rudrANI. I have also found this reference about the definition of brahmANI. brahmANI brahmajananAd.h brahmano jIvanena vA. (devipurAna). (She is known as brahmANI since She is the mother of brahmA, that is, She gives life to brahmA). This is expanded in the very well known verse: shR^ishtisthitivinAshAnam shaktibhute sanAtani guNAshraye guNamaye narayaNI namo.astute. (O personality of Shakti, involved in creation, maintenance and destruction, hostess and embodiment of the (three) guNas (Prakriti), I bow to you.) Guess why Swami VivekAnanda, the advaitin that he was, also was such a devotee of the Divine Mother! No brainer, is it not? Vivekananda's close association with Sri Ramakrishna no doubt had much to do with this as well. I am impressed with your point of view and see both Ramakrishna and Vivekananda in it as well. It always amazes me how two people like these could both worship the supreme Lord in two totally different ways and yet end up achieving the very same end. Through Ramakrishna's devotional path our hearts are won, through the great intellect of Vivekananda we learn the liberation of the advaitia Vedanta. Only within Hinduism could such unity within apparent diversity be revealed.

Most excellent letter! With best regards," Dhruba. [email protected]

―The self or spirit in man is a tiny part of the Supreme Spirit that pervades everywhere. Sayeth Third Nanak: — "Mind, thou art an image of the Light, recognize thy essence." (P. 441, Adi Granth) Spake Guru Nanak: — "O, Lord, Thy Light pervadeth all, where ever I see, I see Thee alone." (P. 876, Adi Granth) "In every heart is hid the Lord, the Light of the Lord illumines all hearts." (P. 597, Adi Granth) "In Thy creatures is Thy Light, and through Thy Light art Thou known." (P. 469, Adi Granth) So the human personality with its constituents of sense organs, mind, the intellect and the self or spirit (Atma) is the finest contrivance that has been evolved by Nature for the exploration of her world of facts, of values, of truth, goodness and beauty. Man can control the outer world as well as the inner world. So man is the highest point in the process of creation by God. The process of creation has been that of involution cum evolution. All the different forms of existence found in the universe are the involuted forms of the creation that came into being instantaneously by the Will of God. Then began the process of evolution. In this evolutionary process man has reached the highest stage of consciousness so far. He is capable of going still further upwards to the next stage when he would be a fully God-conscious being.‖ Pritam Singh Gill, The Trinity of Sikhism

―The importance that all these Indian metaphysics, and even the ascetic technique and contemplative method that constitute Yoga, accord to "knowledge" is easily explained if we take into consideration the causes of human suffering. The wretchedness of human life is not owing to a divine punishment or to an original sin, but to ignorance. Not any and every kind of ignorance, but only ignorance of the true nature of Spirit, the ignorance that makes us confuse Spirit with our psychomental experience, that makes us attribute "qualities" and predicates to the eternal and autonomous principle that is Spirit -- in short, a metaphysical ignorance. Hence it is natural that it should be a metaphysical knowledge that supervenes to end this ignorance. This metaphysical knowledge leads the disciple to the threshold of illumination -- that is, to the true "Self"

And it is this knowledge of one‘s Self -- not in the profane sense of the term, but in its ascetic and spiritual sense -- that is the end pursued by the majority of Indian speculative systems, though each of them indicates a different way of reaching it. For Samkhya and Yoga the problem is clearly defined. Since suffering has its origin in ignorance of "Spirit" -- that is, in confusing "Spirit" with psychomental states -- emancipation can be obtained only if the confusion is abolished. The differences between Samkhya and Yoga on this point are insignificant. Only their methods differ: Samkhya seeks to obtain liberation solely by gnosis, whereas for Yoga an ascesis and a technique of meditation are indispensable. In both darshanas human suffering is rooted in illusion, for man believes that his psychomental life -- activity of the senses, feelings, thoughts, and volitions -- is identical with Spirit, with the Self. He thus confuses two wholly autonomous and opposed realities, between which there is no real connection but only an illusory relation, for psychomental experience does not belong to Spirit, it belongs to nature (prakriti); states of consciousness are the refined products of the same substance that is at the base of the physical world and the world of life. Between psychic states and inanimate objects or living beings, there are only differences of degree. But between psychic states and Spirit there is a difference of an ontological order; they belong to two different modes of being. "Liberation" occurs when one has understood this truth, and when the Spirit regains its original freedom. Thus, according to Samkhya, he who would gain emancipation must begin by thoroughly knowing the essence and the forms of nature (prakriti) and the laws that govern its evolution. For its part, Yoga also accepts this analysis of Substance, but finds value only in the practice of contemplation, which is alone capable of revealing the autonomy and omnipotence of Spirit experimentally.‖ Eliade, M. Yoga, Immortality and Freedom

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Devi: The Great Goddess (Smithsonian Institute) Lalita: Yoga and Esoteric meaning Study of Brahmna Brahman: The Highest God Hinduism: Belief in One God Difficulties in understanding Brahman Aspects of Brahman Esoteric significance of the Devi Mahatmya The Indian Magna Mater - I The Divine Mother The Indian Magna Mater - II Evolution The Indian Magna Mater - III Dissolution Supreme divinity Lalita is one's own blissful Self. Three Mothers who birth, nourish and liberate

• • • • • • • • • • • • • •

Indweller is the only Being worth realizing Indweller is Shakti/Holy Spirit/Ruh/Eykaa Mayee Indweller - Liberation consists in realizing this Indweller of Granth drawn from Bri. Upanishad No religions when rishis proclaimed these Truths I have said, Ye are gods; Divine Feminine (Hinduism) Divine Feminine (Christianity) Divine Feminine (Judaism) Divine Feminine (Islam) Divine Feminine (Taoism) Divine Feminine (Buddhism) Divine Feminine (Sikhism) Divine Feminine (Native Traditions)

The Book Of Enlightenment Of all the divine revelations to the children, perhaps the most priceless of all is the one revealed by the Divine Mother July 23, 1994. In his Sahasrara Kash asked, "Shri Mataji, what was Your original name?" The eternally young Woman, the Mahadevi replied: "Shri Lalita Devi." [1] "Now the name Nirmala itself means immaculate; means the one who is the cleansing power and the name of the Goddess also. My actual sign name is Lalita who is the name of the Primordial Mother. That is the name of the Primordial Mother." Shri Mataji, New York, USA, 30 September 1981

Truth as primordial and unchanging as the ceaseless rhythm of dawn Sri Lalita Sahasranama 301-400 306)Sri Rajni — Crowned Queen. Sri Lalita Sahasranama

C. S. Murthy, Associate Advertisers and Printers, 1989 Sva-deh'odbhutabhir ghrnibhir animadyabhir abhito Nishevye nitye tvamahamiti sada bhavayati yah; Kim-ascharyam tasya tri-nayana-samrddhim trinayato Maha-samvartagnir virchayati nirajana-vidhim. It is not surprising to know, Oh mother, Who does not have birth and death, And who is most suitable to be served, That the destroying fire of the deluge, Shows prayerful harathi to the one. Who considers you, (Who is of the form of rays, And is surrounded on all four sides, By the angels of power called Anima,) As his soul always, And who considers the wealth of the three eyed God, As worthless and as equal to dried grass. Soundarya Lahari Verse 30

317) Sri Raksakari — The Saviour. Sri Lalita Sahasranama

325) Sri Jagatikanda — Root of the Universe. Sri Lalita Sahasranama

326) Sri Karunarasa-Sagara — Ocean of Compassion. Sri Lalita Sahasranama "She is the cause of the universe. The cause for the origin of the universe is attributed to the Brahman. Her Brahmanic stature is repeatedly emphasized in this Sahasranama through various attributes. She is `prakasa vimarsa maha maya svarupini`by which she creates the universe." V. Ravi, Sri Lalita Sahasranama Manblunder Publication, pp. 41-2

329) Sri Kanta — Ultimate Form of Reality. Sri Lalita Sahasranama The inner sanctum of the universal Mind, which is our own nature and the inherent nature of everything else

―Enlightenment occurs when we awaken to the truth that everything is higher consciousness, or Spirit. This realization, however, is not a mere intellectual exercise. Rather, it is a bodily and mental transformation that shatters all our intellectual presumptions about it. It sweeps us up and grasps and transfigures our entire body-mind. What gets blown to pieces is the idea that we are different from that Reality — that we are an I, an ego, a finite personality. In our realization of higher consciousness, we do not merely conceive it, or speculate about it, or even intuit it. We are it. Or to put it differently, it is all there is. For the ego-personality, our ordinary self, this is a rather frightening prospect. Indeed, for that realization to occur, we must pass through and beyond the fear of our "own" death, the disappearance of the ego-personality to which we are so attached. On the other side, however, infinite bliss, delight, beatitude, and unqualified love awaits us. However, these are not distinct qualities but merely different ways of describing what is essentially indescribable . .. In other words, enlightenment is not a new state that is called into existence by our efforts. It is not even a state that is external to ourselves and can be attained. The enlightened condition is always true of us, but there are veils in our mind that prevent us from recognizing this truth. These veils are energetic blockages that have karmic causes. As we purify ourselves through spiritual discipline, these inner obstructions are gradually removed, and then, one day, we suddenly face the inner sanctum of the universal Mind, which is our own nature and the inherent nature of everything else.‖ Georg Feuerstein, Lucid Waking Inner Traditions International, 1997, p. 128-43 ISBN-10: 0892816139 ISBN-13: 978-0892816132 The self-existent constrains the senses which turn to external objects. Therefore man sees the external objects, not the internal self; But the wise, with eyes averted and desirous of immortality, behold the inner self. Katha-Upanisad (I. 23) (Source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

"The Reality, considered as the innermost Self of any particular creature or object, is called the Atman — as we have already seen. When the Reality is spoken of in its universal aspect, it is called Brahman. This may sound confusing, at first, to Western students, but the concept should not be strange to them. Christian terminology employs two phrases — God immanent and God transcendent — which makes a similar distinction. Again and again, in Hindu and Christian literature, we find this great paradox restated — that God is both within and without, instantly present and infinitely everywhere, the dweller in the atom and the abode of all things. But this is the same Reality, the same God head, seen in its two relations to the cosmos. These relations are described by two different words simply in order to help us think about them. They imply no kind of duality. Atman and Brahman are one." Swami Prabhavananda and C. Isherwood The Yoga Aphorisms of Patanjali, Penguin Books, Inc., 1969, p. 23.) "Nondualistic Vedanta Vedanta presents an ancient worldview that fully accords with contemporary quantum physics and cosmology. Furthermore, Vedanta offers plausible extensions to these sciences and provides means for advancing their current frontiers! Vedanta is based on the Upanishads which form the final parts or conclusions of the Vedas — a set of Indian scriptures written 2500-500 B.C. The teachings of the Upanishads are rather indefinite and have led to several interpretations. Two main approaches have evolved — one dualistic (dvaita) and the other non-dualistic (advaita). Only the latter will be considered at this site. The Ultimate Reality alone is real. The universe is unreal. The individual Self is not other than the Ultimate Reality. These three statements of Shankara (8th century A.D.) express the essence of advaita Vedanta. The Ultimate Reality (Brahman) is the source and cause of the universe but is not an intrinsic part of it. The relationship between the Ultimate Reality and the universe resembles the relationship between the Sun and its reflexion on a lake. The Sun is the source of the reflexion but is not contained in it. In the same sense that the Sun is the only reality behind the reflexion, the Ultimate Reality is the only reality behind the universe. — The second of Shankara's sentences does not state that the universe does not exist, it just states that the universe only exists in the same sense that the Suns reflexion on the lake exists. If not for the Sun there would be no reflexion and if not for the Ultimate Reality there would be no universe. On the other hand, as the Sun is independent of whatever happens to its reflexion, the Ultimate Reality is independent of whatever happens to the universe — and is always present behind the scenes. The third of Shankara's sentences states that our individual Selves are actual manifestations of the Ultimate Reality. The Self is related to the mind and body much in the same way as the Ultimate Reality is related to the whole universe — i.e. the Self is the source and cause of the mind and body but is not an intrinsic part of these. Nevertheless, the Self is always present behind the scenes and is just veiled by the various mental activities of the mind. These activities can be stilled by means of certain techniques, whereby the veil vanishes so that the Self is experienced directly. Since the Self is an actual manifestation of the Ultimate Reality, a direct experience of the Self equals a direct experience of the Ultimate Reality." Steen Ingemann, Guide to Ultimate Reality (www.rishi.dk/guide/) To many it is not given to hear of the Self. Many, though they hear of it, do not understand it. Wonderful is he who speaks of it. Intelligent is he who learns of it. Blessed is he who, taught by a good teacher, is able to understand it.

The truth of the Self cannot be fully understood when taught by an ignorant man, For opinions regarding it, not founded in knowledge, vary one from another. Subtler than the subtlest is this Self, and beyond allegoric. Taught by a teacher who knows the Self and Brahman as one, A man leaves vain theory behind and attains to truth. The awakening which you have known does not come through the intellect, But rather, in fullest measure, from the lips of the wise.... Words cannot reveal him. Mind cannot reach him. Eyes do not see him. How then can he be comprehended, Save when taught by those seers who indeed have known him? Katha Upanishad 1.2.7-9; 2.6.12

338) Sri Veda-Janani — Mother of the Vedas. Sri Lalita Sahasranama The Vedas are the breath of this great Being. Mundaka Upanishad., I. 1. 5 Because there arose from the Kundalini, which is triangular in form, the vowels and consonants; Hence She is the Mother of the Vedas. Devi Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.) "Precious or durable materials — gold, silver, bronze, marble, onyx, or granite-have been used by most ancient peoples in an attempt to immortalize their achievements. Not so, however, with the ancient Aryans. They turned to what may seem the most volatile and insubstantial material of all — the spoken word — and out of this bubble of air, fashioned a monument which, more than thirty, perhaps forty, centuries later, stands untouched by time or the elements. For the Pyramids have been eroded by the desert wind, the marble broken by earthquakes, and the gold stolen by robbers, while the Veda remains, recited daily by an unbroken chain of generations, traveling like a great wave through the living substance of the mind." Prof. Jean Lee Mee "There is a mighty law of life, a great principle of human evolution, a body of spiritual knowledge and experience of which India has always been destined to be guardian, exemplar and missionary. This is the Sanatana Dharma, the Eternal Religion. Hinduism is the one religion which impresses on mankind the closeness of God to us and embraces in its compass all the possible means by which man can approach God." Sri Aurobindo "Whenever I have read any part of the Vedas, I have felt that some unearthly and unknown

light illuminated me. In the great teaching of the Vedas, there is no touch of the sectarianism. It is of ages, climes, and nationalities and is the royal road for the attainment of the Great Knowledge. When I am at it, I feel that I am under the spangled heavens of a summer night." Henry David Thoreau "Spiritual life is the true genius of India. Those who make the greatest appeal to the Indian mind are not the military conquerors, not the rich merchants or the great diplomats, but the holy sages, the rishis who embody spirituality at its finest and purest. India's pride is that almost in every generations and in every part of the country, from the time of her recorded history, she has produced those holy men who embody for her all that the country holds most dear and sacred." S. Radhakrishnan "India's spirituality is undoubtedly the most versatile in the world. Nowhere on earth has the impulse toward transcendence found more consistent and creative expression than on the Indian peninsula." Georg Feuerstein "If I were to look over the whole world to find out the country most richly endowed with all the wealth, power and beauty that nature can bestow — in some parts a very paradise on earth — I should point to India. If I were asked under what sky the human mind has most fully developed the choicest gifts, has most deeply pondered on the greatest problems of life, and has found solution of some of them which well deserve the attention even of those who have studied Plato and Kant-I should point to India. And if I were to ask myself from what literature we here in Europe, we who have been nurtured almost exclusively on the thought of Greeks and Romans, and of one Semitic race, the Jewish, may draw that corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact more truly human, a life not for this life only, but a transfigured and eternal life-again I should point to India." Max Muller "The Sanskrit language, whatever be its antiquity, is of a wonderful structure; more perfect than Greek, more copious than Latin, and more exquisitely refined than either." Sir William Jones "What extracts from the Vedas I have read fall on me like the light of a higher and purer luminary which describes a loftier course through a purer stratum-free from particulars, simple, universal." Henry David Thoreau "The Rig-Veda, the first of the Vedas, is probably the earliest book that humanity possesses. In it we find the first outpourings of the human mind, the glow of poetry, the rapture at nature's loveliness and mystery."

Jawaharlal Nehru "Among all the great religions of the world there is none more catholic, more assimilative, than the mass of beliefs which go to make up what is popularly known as Hinduism." W. Crooke

"In religion and culture, India is the only millionaire! There is only one India! The land of dreams and romance. The one land all men desire to see, and having seen once, by even a glimpse, would not give that glimpse for the shows of all the rest of the globe combined." Mark Twain

339) Sri Visnu-Maya — Produces an illusion of limitation, even to Visnu who is limitless. Sri Lalita Sahasranama This My divine illusion, consisting of gunas is very difficult to transcend. Bhagavad-Gita (Vii. 14) (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

340)Sri Vilasini — Universe is for Her Pleasure. — Opens or closes way to Self-Realization. Sri Lalita Sahasranama There one should know the cavity of Brahman [Brahmarandhra], surrounded by millions of Rudras.... There is another Sakti called Brahmani, seated on the lap of Brahman, Obstructing the door of the path of salvation. Svacchanda Tr. (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

358) Sri Taruni — Ever Young Sri Lalita Sahasranama

359) Sri Tapasaradhya — Worshipped by Penance. — Beyond those incapable of meditation and penance. Sri Lalita Sahasranama Cautuh-shashtya tantraih sakalam atisamdhaya bhuvanam Sthitas tat-tat-siddhi-prasava-para-tantraih pasupatih; Punas tvan-nirbandhad akhila-purusarth'aika ghatanaSvatantram te tantram khsiti-talam avatitaradidam. The Lord of all souls, Pasupathi*, Did create the sixty four thanthras, Each leading to only one desired power, And started he his relaxation. But you goaded him mother, To create in this mortal world. Your thanthra called Sri vidya. Which grants the devotee, All powers that give powers, Over all the states in life. Soundarya Lahari Verse 31

361) Sri Tamopaha — The Remover of Ignorance. Sri Lalita Sahasranama "Ignorance (avidya), because of which the seeming reality of our empirical experience remains superimposed upon the ultimate reality of Brahman, is thus absolutely inexplicable, through its very nature. It cannot be demonstrated by reasoning, since reasoning itself can never stand apart from ignorance. Analyzing ignorance by reasoning is like searching darkness with the help of darkness. But neither can it be demonstrated by knowledge; for with the awakening of knowledge no trace of ignorance remains. Analyzing ignorance by knowledge is like studying darkness with a blazing light. "The very character of ignorance," declares the Vedantic philosopher Suresvara, "is its sheer unintelligibility. It cannot bear any proof; if it could it would be the real thing." It is, on the contrary, a false impression (bhranti.) "This false impression is without real support and is contradictory to all reasoning," the same authority states in another text. "It cannot stand against reasoning anymore than darkness against sun." The existence of ignorance, then, has to be accepted, even though it is inexplicable in itself; otherwise we should deny the undeniable fact that the phenomenal world is experienced. Brahman is experienced, and that experience is the sage's proof of Brahman; but if experience counts in one context it must be allowed to count also in the other. Hence, ignorance is described as "something" which may be said to have "the form or appearance of a floating or transient reality" (bhavarupa.) In common with the beings and the experiences rooted in it, this "something" has the "form of becoming" (also bhavarupa): it is transient, perishable, conquerable. Having come into existence at the beginning of time, as the very

basis of world experience and ego consciousness, it can go out of existence again. If it were truly existent (sat, "real beyond changes") it could never be dispelled, and there would be no experience of Atman-Brahman as the sole reality; there would be no Vedanta. But on the other hand, if ignorance were non-existent it would not display all these effects. The only thing that can be found out about it, therefore, is that this "something" is "antagonistic to knowledge, incompatible with wisdom," for it vanishes, with all its modifications, at the dawn of knowledge; and furthermore, that the gunas are inherent in it, for it cannot be separated from them any more than a substance from its attributes. The proof of its existence, finally, is the simple awareness, "I am ignorant." " Heinrich Zimmer, Philosophies of India Princeton University Press, 1974, p. 422-23.

365) Sri Svatmananda-Lavibhuta Brahmadyananda-Santatih — All Bliss enjoyed from Sri Brahma downwards are a drop in Ocean for Her. — "The sum total of hundred anandas makes single unit of Sri Brahma‘s Bliss." Taittiriya Upanisad 2.8.4 Sri Lalita Sahasranama

366) Sri Para — The Ultimate. Sri Lalita Sahasranama Sivah saktih kamah kshitir atha ravih sithakiranah Smaro hamsah sakrastadanu cha para-mara-harayah; Amee hrllekhabhis tisrbhir avasanesu ghatitha Bhajante varnaste tava janani nam'avayavatham. She who is mother of us all, The seed letter ―ka‖ of my lord Shiva, The seed letter ―a‖ of goddess Shakthi, The seed letter ―ee‖ of the god of love, The seed letter ―la‖ of earth, The seed letter ―ha‖ of the sun god, The seed letter ―sa‖ of the moon with cool rays, The seed letter ―ka‖ of again the god of love, The seed letter ‖ha‖ of the sky, The seed letter ―la‖ of Indra, the king of devas, The seed letter ―sa‖ of Para, The seed letter ―ka‖ of the God of love, The seed letter ―la‖ of the Lord Vishnu, Along with your seed letters ―Hrim‖, Which joins at the end of each of the three holy wheels, Become the holy word to worship you. Soundarya Lahari Verse 32

There is a Shakti called Kundalini. Having known Her, who is ever engaged in the work of the creation of the universe, A man never again enters his mother‘s womb as a child. Laghustava V. 2 (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.) "The notion of divinity which works on this basis of power is the cult of Sakti. It is through energy that the motionless substratum gets energised and the universe can be created, maintained and destroyed. She is the power of Siva. This primordial Goddess is worshipped as the "Veiled Kundalini" in Swami's song on Guharini (—20). The quiescent aspect of Siva and the dynamic activity of Sakti combine to beget countless centres of energies in the macrocosm and microcosm. "It is in the union of Sivam and Sakti that true wisdom is fully revealed." " Tirumantram 1599. (source: Himalayan Academy, 1998, www.hinduismtoday.kauai.hi.us/)

367) Sri Pratyak-Chiti-Rupa — Inner Consciousness or Knowledge. Sri Lalita Sahasranama "The purpose of human life is an ideal which transcends the mundane goals of human existence, for it is based upon the vision of God or Ultimate Reality. The beatific vision, divine joy, and uniting with the divine will or divine nature are some of the ways in which this purpose is expressed. At the same time, since the human being is grounded in this Ultimate, the purpose of life coheres with the essential nature of human beings. The highest and best of human values — love, truth, beauty, goodness, joy, and happiness — are aspirations grounded in the original human nature. Therefore, the purpose of life may also be conceived as thee realization of what is most essentially human. That is, true human beings manifest the Ultimate in themselves, through manifesting the perfections of purity, wisdom, impartiality, integrity, and compassion in their own lives. The fulfilment of humanity is also the sanctification of humanity." World Scripture, International Religious Foundation International Religious Foundation, Paragon House Publishing, 1995, p. 129.) "In the Orient, philosophic wisdom does not come under the head of general information. It is a specialized learning directed to the attainment of a higher state of being. The philosopher is one whose nature has been transformed, re-formed to a pattern of really superhuman stature, as a result of being pervaded by the magic power of truth . . . the yogi-philosopher is the master of his own mind and body, his passions, his reactions, and his meditations. He is the one who has transcended the illusions of wishful thinking and of all other kinds of normal human thought. He feels no challenge or defeat in misfortune. He is absolutely beyond the touch of destiny." Heinrich Zimmer, Philosophies of India

Princeton University Press, 1974, p. 56-7. Those who see Truth and speak Truth, their bodies and minds become truthful. Truth is their evidence, Truth is their instruction, True is the praise of the truthful. Those who have forgotten Truth cry in agony and weep while departing. Sri Guru Granth Sahib (Sri Raga, M.3, p. 69.) As the heat of a fire reduces wood to ashes, The fire of knowledge burns to ashes all karma. Nothing in this world purifies like spiritual wisdom. It is the perfection achieved in time through the path of yoga, The path which leads to the Self within. Bhagavad Gita 4.37-38

369) Sri Para Devata — The Ultimate Godhead. Sri Lalita Sahasranama If you neglect Me, O King of the Mountain, You cannot attain the pure rest of the Supreme Nirvana, Therefore seek refuge in Me as One, as many, or as combined; Thus worshipping Me, O great King, you will attain that state. Kurma Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

372) Sri Bhakta-Manasa-Hamsika — The Female Swan in the Mind; dwells in devotee's mind. Sri Lalita Sahasranama "The Human Mind In Vedanta, the mind is regarded as a conscious force which manifests itself as intellect, will, ego and memory. The mind is called intellect, when it is concerned with discrimination, decision or bringing knowledge. The mind is called will, when it, via the nervous system, forces the body or senses into activity. The mind is called ego, when it identifies itself with the body and senses and takes part in their troubles and pleasures. The mind is called memory, when it recalls earlier wishes, thoughts, actions, events etc. The mind works from five different levels — the unconscious, the subconscious, the conscious, yoga-nidra and the superconscious level. Of these the first three reside in the

chitta (or mind-stuff) which is a certain fine manifestation of the kundalini energy. The chitta is the reservoir for all impressions and the mind must always refer to the chitta to recall earlier wishes, thoughts, actions, events etc. The conscious level corresponds to the knowledge that can be recalled without deep thinking. Any active wish or thought leaves an impression in the chitta at the conscious level, but if not repeated the impression sinks down to the subconscious level. Here it remains for a while and can be recalled by deep thinking. If not recalled here, the impression sinks further down to the unconscious level, where it remains in a causal form. In the normal, awaken state the mind cannot recall impressions from the unconscious level but they may be recalled in dreams, instinctive actions, under inspiration or by certain unconscious habits. According to Vedanta, the two remaining levels, yoga-nidra and superconciousness, can only be (intentionally) accessed by those who have practiced the techniques of yoga and meditation. (Yoga-nidra is a state in which one is asleep but nevertheless is fully aware of the surroundings). Like everything else, the mind is composed of the three gunas and is caused by their interactions. One guna always dominates the other two, and it is the dominating guna that determines the general state of a person's mind. A person, in which the tamas-guna is dominating, is confused and lives in darkness — tendency to anger, greed, hate, laziness etc. is prevailing. If the rajas-guna is the dominating, the person is very active and possesses a mixture of positive and negative tendencies. The rajas-guna person may lie, swindle and commit murder but for each such deed, he or she will feel deep regret and guilt. The rajasguna either works towards tamas-guna suppressing sattva-guna, or works towards sattvaguna suppressing tamas-guna. When the sattva-guna is the dominating, the person is calm and peaceful and has a pure, powerful and concentrated mind. A sattva-guna person is always unselfish, truthful, fearless and wise. Now, since the play of the gunas is a dynamical affair, it is always possible to change ones general state of mind. Actually, the various mind improving techniques — be they of ancient Eastern or modern Western origin — are essentially aimed at getting a hold of the rajas-guna and consciously ease it towards the sattva-guna — regardless of whether the originators and practioners may know it or not. — On the next couple of pages, the classical techniques of Eastern origin will be introduced. We shall not postulate that these are superior to the techniques of modern Western origin, but they certainly do have at least one great advantage — they have been developed and thoroughly tested for millennia by numerous practioners." Steen Ingemann, Guide to Ultimate Reality (www.rishi.dk/guide/)

373) Sri Kamesvara-Prananadi — Life-breath of Sri Shiva. — "Without Her, He is unable to move." Saundhara-Lahari 1. Sri Lalita Sahasranama The guru, it is declared, is the very Lord himself. To approach the guru, to worship the guru, is to approach the Lord, worship the Lord. Why should the Lord choose to manifest through the guru, Why should he not act directly? Shiva is really all-pervading, above the mind, without features, imperishable... infinite; How can such a one be worshipped? That is why, out of compassion for his creatures, He takes the form of the guru and, when so worshipped in devotion, Grants liberation and fulfillment. Shiva has no binding form, Shiva is not perceivable by the human eye;

Therefore He protects the disciple conforming to Dharma in the form of the guru. The guru is none other than the supreme Shiva enclosed in human skin; He walks the earth, concealed, for bestowing grace on the good disciples.... To him who is loaded with sinful karma, the guru appears to be human; But to him whose karma is auspicious, meritful, the guru appears as Shiva. Kularnava Tantra 13

374) Sri Krtajna — Witness and Judge of all. Sri Lalita Sahasranama Smaram yonim lakshmim trithayam idam adau tava manor Nidhay'aike nitye niravadhi-maha-bhoga-rasikah; Bhajanti tvam chintamani-guna-nibaddh'aksha-valayah Sivagnau juhvantah surabhi-ghrta-dhara'huti-sataih. Oh, mother who is ever present, Those who realize the essence, Of the limitless pleasure of the soul you give, And who add the seed letter ―Iim‖ of the god of love, The seed letter ―Hrim‖ of the goddess Bhuavaneswaree, And the seed letter ―Srim‖ of the goddess Lakhmi, Which are the three letter triad, Wear the garland of the gem of thoughts, And offer oblations to the fire in triangle of Shiva, With the pure scented ghee of the holy cow, Kamadhenu, Several times and worship you. Soundarya Lahari Verse 33

389) Sri Nirupama — Unequalled. Sri Lalita Sahasranama Sariram twam sambhoh sasi-mihira-vakshoruha-yugam Tav'atmanam manye bhagavati nav' atmanam anagham; Atah seshah seshityayam ubhaya-saadharana taya Sthitah sambandho vaam samarasa-parananda-parayoh. Oh goddess supreme, I always see in my minds eye, That your body with sun and moon, As busts is the body of Shiva, And his peerless body with nine surrounding motes, Is your body, my goddess. And so the relation of,‖ that which has‖,

And‖ he who has‖, Becomes the one perfect relation of happiness, And becomes equal in each of you. Soundarya Lahari Verse 34

390) Sri Nirvana-sukha-dayini — Giver of the Bliss of Liberation. Sri Lalita Sahasranama "Hindu tantric schools have in common an emphasis on the creative power of the universe, which they personify as a female divinity, Shakti. The source of all life and movement, tantrics believe that the mighty energy of Shakti can be utilized to reach the spiritual aim shared by other Hindus: the sublime condition of self-realization, variously known as MUKTI, MOKSHA, SAHAJ SAMADHI, etc. In the symbolism of Hindu Tantra, everything arises from the union of the life force with pure consciousness. This merging of power and awareness is represented by the sexual intercourse of Shakti with the god Shiva. In each person‘s life, there is consciousness and energy. If these two factors can be brought together within oneself, one can achieve the profoundly energized meditative state, or samadhi, that leads to self-realization. The classical Hindu text, the Kulacudamani Tantra, advises, "United with Shakti, be full of power." Unlike many other religious traditions, tantrics hold that the body is not merely an obstacle to spiritual progress, but the very vessel within which it takes place. Pleasurable sensations are not rejected, but harnessed in the cause of uniting Shakti and Shiva within oneself . . . The delightful feelings of sex are considered a diluted form of the great bliss that accompanies self-realization... A central feature of Hindu tantric theory is the idea that the physical body people perceive is only the heaviest, crudest aspect of the human form. There are many subtler structures and currents of activity which interpenetrate and interact with the coarse body. The main interfaces between the coarse and subtle physiologies are called CHAKRAS. The main chakras are arranged along a central channel, paralleling the spinal cord. At the base of this channel is the personal embodiment of the Shakti; at the top of one's head is the location of the Shiva. An important branch of tantra called KUNDALINI yoga aims to merge the two, thus producing samadhi, by causing the Shakti to rise through the central channel to the Shiva's domain." Leornard George, Ph.D., Alternative Realities Facts on File, Inc., 1995, p. 274. Within this body are countless objects. The Gurmukh attains Truth, and comes to see them. Beyond the nine gates, the Tenth Gate is found, and liberation is obtained. Sri Guru Granth Sahib (Maajh, Third Mehl, p. 110.) Manas tvam vyoma tvam marud asi marut saarathir asi Tvam aastvam bhoomis tvayi parinathayam na hi param;

Tvam eva svatmanam parinamayithum visva-vapusha Chidanand'aakaram Shiva-yuvati-bhaavena bibhrushe. Mind you are, Ether you are, Air you are, Fire you are, Water you are, Earth you are, And you are the universe, mother, There is nothing except you in the world, But to make believe your form as the universe, You take the role of wife of Shiva, And appear before us in the form of ethereal happiness. Soundarya Lahari Verse 35

392) Sri Srikanthardha-saririni — Half the body of Sri-kantha i.e. Siva. The equal status of Siva and Sakti are indicated by this name. Sri Lalita Sahasranama Even Siva by worshipping whom, by meditation, by the power of Yoga, Becomes the Lord of the siddhis, and becomes half-female (ardhnarisvara) Brahma Purana In the beginning was Self alone... He then divided Himself into two, And thence arose husband and wife. Vayu Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.) The powerful energy cannot be distinct from the substratum from which it arises. The word Sakti meaning 'energy' is found in the Vedas, Where its equivalent saci (Divine grace) represents divine energy. It should be known that energy assumes various forms, At the command of Him who is the maker of time, who is omniscient, Who is Pure Consciousness itself, and by whom all this is ever enveloped." Svetasvatara Upanishad VI 2. (source: Himalayan Academy, 1998, www.hinduismtoday.kauai.hi.us/) Tavaagna chakrastham thapana shakthi koti dhyudhidharam, Param shambhum vande parimilitha –paarswa parachitha Yamaradhyan bhakthya ravi sasi suchinama vishaye Niraalokeloke nivasathi hi bhalokha bhuvane The one who worships Parameshwara, Who has the luster of billions of moon and sun And who lives in thine Agna chakra- the holy wheel of order,

And is surrounded by thine two forms, On both sides, Would forever live, In that world where rays of sun and moon do not enter, But which has its own luster, And which is beyond the sight of the eye, But is different from the world we see. Soundarya Lahari Verse 36

396) Sri Paramesvari — The Ultimate Ruler. Sri Lalita Sahasranama Vishuddhou the shuddha sphatika visadham vyoma janakam Shivam seve devimapi siva samana vyavasitham Yayo kaanthya sasi kirana saaroopya sarane Vidhoo thantha dwarvantha vilamathi chakoriva jagathi I bow before the Shiva, Who is of the pure crystal form, In thine supremely pure wheel And who creates the principle of ether, And to you my mother, Who has same stream of thought as Him. I bow before you both, Whose moon like light, Forever removes the darkness of ignorance, Forever from the mind, And which shines like the Chakora* bird, Playing in the full moon light. Soundarya Lahari Verse 37

397) Sri Mulaprakrtih — The Original Nature. Sri Lalita Sahasranama Samunmeelath samvithkamala makarandhaika rasikam Bhaje hamsadwandham kimapi mahatham maanasacharam Yadhalapaa dhashtadasa gunitha vidhyaparinathi Yadadhathe doshad gunamakhila madhbhaya paya eva I pray before the swan couple, Who only enjoy the honey, From the fully open, Lotus flowers of knowledge,

And who swim in the lake, Which is the mind of great ones, And also who can never be described. From them come the eighteen arts, And they differentiate the good from the bad, Like the milk from water. Soundarya Lahari Verse 38

400) Sri Vyapini — All Pervading. Sri Lalita Sahasranama "In what does the Infinite rest?" "In its own glory — nay, not even in that. In the world it is said that cows and horses, elephants and gold, Slaves, wives, fields, and houses are man's glory — But these are poor and finite things. How shall the Infinite rest anywhere but in itself? "The infinite is below, above, behind, before, to the right, to the left. I am all this. This Infinite is the Self. The Self is below, above, behind, before, to the right, to the left. I am all this. One who knows, meditates upon, and realizes the truth of the Self, Such a one delights in the Self, rejoices in the Self. He becomes master of himself, master of all worlds. Slaves are they who know not this truth." Chandogya Upanishad 7.23-25 Thava swadhishtane huthavahamadhishtaya niratham Thameede sarvatha janani mahathim tham cha samayam Yadhaloke lokan dhahathi mahasi krodha kalithe Dhayardhra ya drushti sishiramupacharam rachayathi Mother ,think and worship I ,of the fire, In your holy wheel of Swadishtana, And the Rudra who shines in that fire, Like the destroying fire of deluge, And you who shine there as Samaya. When that angry fire of look of Rudhra, Burns the world, Then your look drenches it in mercy, Which treats and cools it down. Soundarya Lahari Verse 39

ADDITIONAL QUOTES

―Whoever achieves gnosis becomes "no longer a Christian, but a Christ." We can see, then, that such gnosticism was more than a protest movement against orthodox Christianity. Gnosticism also included a religious perspective that implicitly opposed the development of the kind of institution that became the early catholic church. Those who expected to "become Christ" themselves were not likely to recognize the institutional structures of the church — its bishops, priest, creed, canon, or ritual — as bearing ultimate authority. This religious perspective differentiates gnosticism not only from orthodoxy, but also, for all the similarities, from psychotherapy, for most members of the psychotherapeutic profession follow Freud in refusing to attribute real existence to the figments of imagination. They do not regard their attempt to discover what is within the psyche as equivalent to discovering the secrets of the universe. But many gnostics, like many artists, search for interior selfknowledge as the key to understanding universal truths — "who are we, where we came from., where we go." According to the Book of Thomas the Contender, "whoever has not known himself has known nothing, but he who has known himself has at the same time already achieved knowledge about the depths of all things." This conviction — that whoever explores human experience simultaneously discovers divine reality — is one of the elements that marks gnosticism as a distinctly religious movement. Simon Magus, Hippolytus reports, claimed that each human being is a dwelling place, "and that in him dwells an infinite power ... the root of the universe"... How is one to realize that potential? Many of the gnostic sources cited so far contain only aphorisms directing the disciple to search for knowledge, but refrain from telling anyone how to search." Elaine Pagels, The Gnostic Gospels House Inc. New York, 1989, p. 134

―You don‘t need special robes to commune with the divine. By awakening an ancient archetype within you, you can take the first steps on a powerful new spiritual path.‖ Jalaja Bonheim, Ph. D., New Age, May/June 1999

―Pain exists only to the extent to which experience is referred to the human personality regarded as identical with purusha, with the Self. But since this relation is illusory, it can easily be abolished. When purusha is known, values are annulled; pain is no longer either pain or nonpain, but a simple fact; a fact that, while it preserves its sensory structure, loses its value, its meaning. This point should be thoroughly understood, for it is of capital importance in Samkhya and Yoga and, in our opinion, has not been sufficiently emphasized. In order to deliver us from suffering, Samkhya and Yoga deny suffering as such, thus doing away with all relation between suffering and the Self. From the moment we understand that the Self is free, eternal, and inactive, whatever happens to us -- sufferings, feelings, volitions, thoughts, and so on -- no longer belongs to us.‖ Eliade, M. Yoga, Immortality and Freedom

―Mysticism occurs in most, if not all, the religions of the world, although its importance within each varies greatly. The criteria and conditions for mystical experience vary depending on the tradition, but three attributes are found almost universally. First, the experience is immediate and overwhelming, divorced from the common experience of reality. Second, the experience or the knowledge imparted by it is felt to be self-authenticating, without need of further evidence or justification. Finally, it is held to be ineffable, its essence incapable of being expressed or understood outside the experience itself... William James suggested that it may be an extension of the ordinary fields of human consciousness. The philosopher Henri Bergson considered intuition to be the highest state of human knowing and mysticism the perfection of intuition.‖ Willem A. Bijlefeld, Professsor of Islamic Studies, The Hartford Seminary Foundation, Hartford, Conn.

―Vedas (Sk.). The "revelation", the scriptures of the Hindus, from the root vid, "to know", or "divine knowledge". They are the most ancient as well as the most sacred of the Sanskrit works. The Vedas -- on the date and antiquity of which no two Orientalists can agree, are claimed by the Hindus themselves, whose Brahmans and Pundits ought to know best about their own religious works, to have been first taught orally for thousands of years and then compiled on the shores of Lake Manasa-Sarovara (phonetically, Mansarovara) beyond the Himalayas, in Tibet. When was this done? While their religious teachers, such as Swami Dayanand Saraswati, claim for them an antiquity of many decades of ages, our modern Orientalists will grant them no greater antiquity in their present form than about between 1,000 and 2,000 B.C. As compiled in their final form by Veda-Vyasa, however, the Brahmans themselves unanimously assign 3,100 years before the Christian era, the date when Vyasa flourished. Therefore the Vedas must be as old as this date. But their antiquity is sufficiently proven by the fact that they are written in such an ancient form of Sanskrit, so different from the Sanskrit now used, that there is no other work like them in the literature of this eldest sister of all the known languages, as Prof. Max Muller calls it. Only the most learned of the Brahman Pundits can read the Vedas in their original. It is urged that Colebrooke found the date 1400 B.C. corroborated absolutely by a passage which he discovered, and which is based on astronomical data. But if, as shown unanimously by all the Orientalists and the Hindu Pundits also, that (a) the Vedas are not a single work, nor yet any one of the separate Vedas; but that each Veda, and almost every hymn and division of the latter, is the production of various

authors; and that (b) these have been written (whether as sruti, "revelation", or not) at various periods of the ethnological evolution of the Indo-Aryan race, then -- what does Mr. Colebrooke's discovery prove? Simply that the Vedas were finally arranged and compiled fourteen centuries before our era; but this interferes in no way with their antiquity. Quite the reverse; for, as an offset to Mr. Colebrooke's passage, there is a learned article, written on purely astronomical data by Krishna Shastri Godbole (of Bombay), which proves as absolutely and on the same evidence that the Vedas must have been taught at least 25,000 years ago. (See Theosophist, Vol. II., p. 238 et seq., Aug., 1881.) This statement is, if not supported, at any rate not contradicted by what Prof. Cowell says in Appendix VII., of Elphinstone's History of India: "There is a difference in age between the various hymns, which are now united in their present form as the Sanhita of the Rig-Veda: but we have no data to determine their relative antiquity, and purely subjective criticism, apart from solid data, has so often failed in other instances, that we can trust but little to any of its inferences in such a recently opened field of research as Sanskrit literature. [Not a fourth part of the Vaidik literature is as yet in print, and very little of it has been translated into English (1866).] The still unsettled controversies about the Homeric poems may well warn us of being too confident in our judgments regarding the yet earlier hymns of the Rig-Veda. . . . When we examine these hymns . . . they are deeply interesting for the history of the human mind, belonging as they do to a much older phase than the poems of Homer or Hesiod." The Vedic writings are all classified in two great divisions, exoteric and esoteric, the former being called Karma-Kanda, "division of actions or works", and the Jnana-Kanda, "division of (divine) knowledge", the Upanishads (q.v.) coming under this last classification. Both departments are regarded as Sruti or revelation. To each hymn of the Rig-Veda, the name of the Seer or Rishi to whom it was revealed is prefixed. It, thus, becomes evident on the authority of these very names (such as Vasishta, Viswamitra, Narada, etc.), all of which belong to men born in various manvantaras and even ages, that centuries, and perhaps millenniums, must have elapsed between the dates of their composition.‖ www.theosophy-nw.org/

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Devi: The Great Goddess (Smithsonian Institute) Lalita: Yoga and Esoteric meaning Study of Brahmna Brahman: The Highest God Hinduism: Belief in One God Difficulties in understanding Brahman Aspects of Brahman Esoteric significance of the Devi Mahatmya The Indian Magna Mater - I The Divine Mother The Indian Magna Mater - II Evolution The Indian Magna Mater - III Dissolution Supreme divinity Lalita is one's own blissful Self. Three Mothers who birth, nourish and liberate Indweller is the only Being worth realizing Indweller is Shakti/Holy Spirit/Ruh/Eykaa Mayee Indweller - Liberation consists in realizing this Indweller of Granth drawn from Bri. Upanishad No religions when rishis proclaimed these Truths I have said, Ye are gods; Divine Feminine (Hinduism) Divine Feminine (Christianity)

• • • • • •

Divine Divine Divine Divine Divine Divine

Feminine Feminine Feminine Feminine Feminine Feminine

(Judaism) (Islam) (Taoism) (Buddhism) (Sikhism) (Native Traditions)

The Book Of Enlightenment Of all the divine revelations to the children, perhaps the most priceless of all is the one revealed by the Divine Mother July 23, 1994. In his Sahasrara Kash asked, "Shri Mataji, what was Your original name?" The eternally young Woman, the Mahadevi replied: "Shri Lalita Devi." [1] "Now the name Nirmala itself means immaculate; means the one who is the cleansing power and the name of the Goddess also. My actual sign name is Lalita who is the name of the Primordial Mother. That is the name of the Primordial Mother." Shri Mataji, New York, USA, 30 September 1981

Truth as vibrant and vivid as a sea of sunflowers. Sri Lalita Sahasranama 401-500 404) Sri Bhakta-harda-tamo-bheda-bhanumad-bhanu- santaih — Effulgence of the Sun; dispels Darkness of Ignorance. — Giver of the Vision of the Ocean of Consciousness. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "I should say "goddess-like" power, of course, for the original sacrifice, upon which recorded history proceeds, is the sacrifice of women‘s power as creatrix, seer, world-weaver and worldspinner, magical bringer of life and, therefore, of death. The original murder is not of brother by brother, as the Old Testament would have us believe, but of the Mother by her sons, and, by the ineffectiveness of their resistance, by her daughters, too. And the great redemptive act is not the sacrifice upon the cross of the son by the father as the New Testament tells us, for this event prefigures the exact apocalypse we must avoid. The great redemptive act is the

defense of the Mother by her children, the reinstatement into the world of the feminine principle of warm nurture, welcome generation and also contact with the irrational, instinctual, untamable mysteries of the unconscious mind — those forces which, when ignored within us, become the so-called evil against which all holy or patriotic wars are waged. But how, I wonder, are we to accomplish such a feat as this?" Karen Malpede, A Talk for the Conference on Feminism & Militarism (April 1981.)

414) Sri Sva-prakasa — Self-Illuminated; nothing illuminates Her as She is ‗Svayam-jyoti‘. Sri Lalita Sahasranama "The true source of Light in the world of Reality is Allah, and anyone who cuts himself off from the Light is in utter darkness indeed, for it is the negation of the only true Light, and not merely relative darkness, like that which we see, say, in the shadow of the moonlight." Abdullah Yusuf Ali, The Holy Qur‟an, Amana Corporation, 1989, p. 879. Thatithwantham shakthya thimira paree pandhi sphuranaya Sphuranna na rathnabharana pareenedwendra dhanusham Thava syamam megham kamapi manipooraika sharanam Nisheve varshantham haramihira thaptham thribhuvanam. I bow before that principle, Which is in your wheel of Manipooraka, Which as Parashakthi shines like the enemy of darkness, Which is with the streak of lightning, Which is with the shining jewels of precious stones of lightning, Which is also black as night, Which is burnt by Rudhra like the sun of the deluge, And which cools down the three worlds like a strange cloud. Soundarya Lahari Verse 40

415)Sri Mano-vachamagochara — Beyond grasp of mind and speech. — "Where words turn back." Annapurna Upanisad 2 Sri Lalita Sahasranama I bow down to the supreme Isvari who transcends speech and mind and who can be grasped by the wisdom of the wise alone. Visnu Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)

"Vedanta and Consciousness The Vedantic concept of consciousness is somewhat different from the every-day, Western concept. In the West, what usually is referred to as consciousness is more likely to be called awareness. In Vedanta consciousness is omnipresent and objectless. There is consciousness behind everything — be it a human, an animal or a stone — but a stone has no awareness and the awareness of an animal is very limited. Likewise, the awareness of humans can be more or less limited. Consciousness is static and forever unchanging, but awareness is dynamic and may undergo changes. Consciousness is the same in all humans and interconnects all humanity. While consciousness is undivided and without limits, awareness may be limited and differ from person to person. The Ultimate Reality is characterized by three concepts — absolute being, absolute consciousness and absolute bliss. Nevertheless, the Ultimate Reality is beyond these and any other human conceptions — It is objectless, omnipresent, all-pervasive, eternal, infinite, unchanging, motionless and without any form. Often, the Ultimate Reality is referred to as a cosmic ocean of consciousness." Steen Ingemann, Guide to Ultimate Reality (www.rishi.dk/guide/) "II.27 tasya saptadha prantabhumih prajna tasya it saptadha sevenfold, of seven stages prantabhumih territory, province, resting place, prajna perfect knowledge, supreme knowledge, awareness, consciousness Through this unbroken flow of discriminative awareness, one gains perfect knowledge which has seven sphers. There are seven frontiers to be integrated between the seen (prakrti) and the seer (purusa). They are: integration of the body (sarira samyama), the senses (indriya samyama), energy (prana samyama), mind (mano samyama), intellect (buddhi samyama), consciousness (citta samyama) and soul (atma samyama), each realizing its own individual identity. Proficiency in yoga will bring this sevenfold knowledge. According to Patanjali, the seven states of conscious awareness are: emerging consciousness (vyutthana citta), restraining consciousness (nirodha citta), sprouted or individual consciousness (nirmana citta), tranquil consciousness (prasanta citta), attentive consciousness (ekagrata citta), fissured or rent consciousness (chidra citta) and ripe or pure consciousness (paripakva or divya citta)... The seven states of awareness are variously described by different commentators. According to one version they are: what has to be known is known (parijnata prajna), what has to be discarded is discarded (heya ksina prajna), what has to be attained is attained (prapya prapti prajna), what has to be done is done (karya suddhi prajna), the aim which has to be reached is reached (caritadhikara prajna), no qualities (gunas) can taint the intelligence (gunatita prajna), and the knower is Self-illumined and maintain his inner light while attending to the duties of the world (svarupa matra jyoti prajna). According to another version, they are: right desire (subheccha), right reflection (vicarana),

disappearence of the mind (tanumanasa), Self-realization (sattvapatti), non-attachment (asamsakta), non-perception of objects (pararthabhavana), and the experiencing of a state beyond word (brahmavidvaristha). The seven states can also be correlated with the wakeful (jagrata), dreamy (svapna), and sleepy (nidra) states, and the state of oneness with the Supreme Soul (turya); and the three intermediate states between them. To simplify the meaning of this sutra for yoga practitioners, I would like to offer the following interpretation: knowledge of the body (sarira jnana), knowledge of energy (prajna jnana), control of the mind (mano jnana), stability in intelligence (vijnana jnana), knowledge gained by experience (anubhavika jnana), absorption of the various flavours that life offers (rasatmaka jnana), knowledge of the self (atma jnana). In other words, by yogic practices, the sadhaka conquers his body, controls his energy, restrains the movements of the mind and develops sound judgment, from which he acts rightly and becomes luminous. From this luminosity he develops total awareness of the very core of his being, achieves supreme knowledge, and surrenders his self to the Supreme Soul, Paramatman." BKS Iyengar, Light on the Yoga Sutras of Patanjali, HarperCollins Publishers, 1996, p. 130-32.)

419) Sri Jadatmika — Entire Creation has no power of knowing Her. Sri Lalita Sahasranama Thavadhare mole saha samayaya lasyaparaya Navathmanam manye navarasa maha thandava natam Ubhabhya Methabhyamudaya vidhi muddhisya dhayaya Sanadhabyam jagne janaka jananimatha jagathidam. I pray in your holy wheel of Mooladhara, You who likes to dance, And calls yourself as Samaya, And that Lord who performs the great vigorous dance, Which has all the shades of nine emotions. This world has you both as parents, Because you in your mercy, wed one another, To recreate the world, As the world was destroyed in the grand deluge. Soundarya Lahari Verse 41

423) Sri Dvija-Vrnda-nisevita — Pacified by the twice-born. Sri Lalita Sahasranama

This one Samdhya is to be worshipped by Devas, the twice-born and by great souls, In sitting down, in lying down, in moving about, in eating and She is Renuka Herself. Renuka Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.) Gathair manikyatvam gagana-manibhih-sandraghatitham. Kiritam te haimam himagiri-suthe kirthayathi yah; Sa nideyascchaya-cchurana-sabalam chandra-sakalam Dhanuh saunasiram kim iti na nibadhnati dhishanam. Hey daughter of the ice mountain, He who chooses to describe, Your crown ,bedecked with shining jewels, Which are but the transformed form, And arranged very close to one another, Of the twelve holy suns, Will see the crescent in your crown, In the dazzling light of those jewels, And think them as a rainbow, Which is but the bow of Indra. Soundarya Lahari Verse 42

429) Sri Panca-kosantara-sthita — Unbounded Greatness. — Limitless Power. Sri Lalita Sahasranama Dhunotu dhvaantam nas tulita-dalit'endivara-vanam Ghana-snigdha-slakshnam chikura-nikurumbham thava sive; Yadhiyam saurabhyam sahajamupalabdhum sumanaso Vasanthyasmin manye vala-madhana-vaati-vitapinam. Oh, Goddess , who is the consort of Shiva, Let the darkness of our mind be destroyed, By the crowning glory on your head, Which is of like the forest of opened blue lotus flowers, And which is soft , dense and shines with luster. I believe my mother, That the pretty flowers of Indra‘s Garden, Are all forever there, To get the natural scent of thine hair. Soundarya Lahari Verse 43

442) Sri Kumara-gana-nathamba — Mother of Sri Kumara and Sri Ganesha, Commanders-in-Chief of the Divine Forces. Sri Lalita Sahasranama That Mother, as is well-known, is in all beings in the form of understanding, fame, firmness, prosperity, energy, faith, intelligence and memory. Padma Purana (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.) Tanothu kshemam nas tava vadhana-saundarya lahari Parivaha-sthrotah-saraniriva seemantha-saranih Vahanti sinduram prabala-kabari-bhara-thimiraDvisham brindair bandi-krtham iva navin'arka kiranam; Oh mother, let the line parting thine hairs, Which looks like a canal, Through which the rushing waves of your beauty ebbs, And which on both sides imprisons, Your Vermillion , which is like a rising sun By using your hair which is dark like, The platoon of soldiers of the enemy, Protect us and give us peace. Soundarya Lahari Verse 44

444) Sri Pustih — Nourishment — "Know food as Brahman." Taittiriya Upanisad 3. 2 Sri Lalita Sahasranama Aralaih swabhavyadalikalabha-sasribhiralakaih Paritham the vakhtram parihasati pankheruha-ruchim; Dara-smere yasmin dasana-ruchi-kinjalka-ruchire Sugandhau madhyanti Smara-dahana-chaksur-madhu-lihah. By nature slightly curled, And shining like the young honey bees Your golden thread like hairs, Surround your golden face. Your face makes fun of the beauty of the lotus. And adorned with slightly parted smile, Showing the tiers of your teeth, Which are like the white tendrils, And which are sweetly scented. Bewitches the eyes of God, Who burnt the god of love.

Soundarya Lahari Verse 45

457) Sri Mata — Mother. Sri Lalita Sahasranama As She is the Mother of all mantras, hence, the supreme Isvari is called Matrka. Su. Sam. (IV. 4. 18) (source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.) ―The power or active aspect of the immanent God is Sakti. Sakti is the embodiment of power. She is the supporter of the vast universe. She is the supreme power by which the world is upheld. She is the Universal Mother. She is Durga, Kali, Chandi, Chamundi, Tripurasundari, Rajesvari. There is no difference between God and His Sakti, just as there is no difference between fire and its burning power. He who worships Sakti, that is, God in Mother form, as the supreme power which creates, sustains and withdraws the universe, is a Sakta. All women are forms of the Divine Mother. Siva is the unchanging consciousness. Sakti is His changing power which appears as mind and matter. Saktivada or Saktadarsana is a form of monism or Advaitavada. A Sakta does Sadhana which helps the union of Siva and Sakti, through the awakening of the forces within the body. He becomes a Siddha in the Sadhana, when he is able to awaken Kundalini and pierce the six Chakras. This is to be done in a perfect practical way under the guidance of a Guru who has become perfect. The Sakti must be awakened by Dhyana, by Bhava, by Japa, by Mantra-Sakti. The Mother, the embodiment of the fifty letters, is present in the various letters in the different Chakras. When the chords of a musical instrument are struck harmoniously, fine music is produced. Even so, when the chords of the letters are struck in their order, the Mother who moves in the six Chakras and who is the very self of the letters, awakens Herself. The Sadhaka attains Siddhi easily when She is roused. It is difficult to say when and how She shows Herself and to what Sadhaka. Sadhana means unfolding, rousing up or awakening of power or Sakti. Mode of Sadhana depends upon the tendencies and capacities of the Sadhaka. Sakti may be termed as that by which we live and have our being in this universe. In this world all the wants of the child are provided by the mother. The child‘s growth, development and sustenance are looked after by the mother. Even so, all the necessaries of life and its activities in this world and the energy needed for it, depend upon Sakti or the Universal Mother. No one can free himself from the thraldom of mind and matter without Mother‘s grace. The fetters of Maya are too hard to break. If you worship Her as the great Mother, you can very easily go beyond Prakriti through Her benign grace and blessings. She will remove all obstacles in the path and lead you safely into the illimitable domain of eternal bliss and make you free. When She is pleased and bestows Her blessings on you, then alone you can free yourself from the bondage of this formidable Samsara.

The first syllable which a child or a quadruped utters is the name of the beloved mother. Is there any child which does not owe its all to the affection and love of its mother? It is the mother who protects you, consoles you, cheers you and nurses you. She is your friend, philosopher, protector and guide throughout your life. Human mother is a manifestation of the Universal Mother.‖ Sri Swami Sivananda, Divine Life Society "ShAkta Agamas: ShAkta Agamas are usually known as Tantras. Most of them are in the form of a dialogue between Shiva and Parvati. They recommend worship of Shakti, which is the worshipping the Supreme Brahman as the female principle. There are three main sub-schools of Tantric path: Kaula, Mishra and Samaya. Samaya-Achara concentrates on the efficient method of worshipping the goddess as the Divine Mother. Some of the important works in this field are: Tantraraja Tantra, Subha-Agama-Panchaka and Parasurama Kalpa-sUtra. Even the Soundarya-lahari attributed to Acharya Sri Shankara falls in this field of Agama. She is the only Reality which pervades the whole universe. The attitude of forgiveness, compassion and affection are very natural to a mother. She is the mother of the whole universe. She is worshipped as Mahashakti, Tripura-sundari and Sri Lalita." Shikaripura Harihareswara ([email protected]) Thursday, 21 Aug 1997) Lalatam lavanya-dyuthi-vimalamaabhati tava yath Dvithiyam tan manye makuta-ghatitham chandra-sakalam; Viparyasa-nyasad ubhayam api sambhuya cha mithah Sudhalepa-syutih pareenamati raka-himakarah. I suspect oh, mother, That your forehead, Which shines with the beauty of the moon, Is but an imprisoned half moon, By your glorious crown, For If joined opposite To the inverted half moon in your crown, It would give out the nectar like luster, Of the moon on a full moon day. Soundarya Lahari Verse 46

463) Sri Suranayika — Leader of Gods. Sri Lalita Sahasranama When a man knows God, he is free: his sorrows have an end, and birth and death are no more. When in inner union he is beyond the world of the body, Then the third world, the world of the Spirit, is found, where the power of the All is, and man

has all; For he is one with the One. Krishna Yajur Veda, Svetasvatara Upanishads 1.11. The Upanishads, Juan Mascaro, 86 Bhruvau bhugne kinchit bhuvana-bhaya-bhanga-vyasanini Tvadhiye nethrabhyam madhukara-ruchibhyam dhrita-gunam; Dhanur manye savye'tara-kara-grhitam rathipateh Prakoshte mushtau ca sthagayati nigudha'ntharam ume Oh Goddess Uma, She who removes fear from the world, The slightly bent eye brows of yours, Tied by a hoard of honey bees forming the string, I feel Resembles the bow of the god of love Held by his left hand . And having hidden middle part, Hid by the wrist, and folded fingers. Soundarya Lahari Verse 47

470) Sri Vayovastha-vivarjita — Ageless. Sri Lalita Sahasranama Ahah sute savyam tava nayanam ark'athmakathaya Triyamam vamam the srujati rajani-nayakataya; Trithiya the drishtir dhara-dhalita-hemambuja-ruchih Samadhatte sandhyam divasa-nisayor antara-charim Right eye of yours is like the sun, And makes the day, Left eye of yours is like the moon, And creates the night, Thine middle eye, Which is like the golden lotus bud, Slightly opened in to a flower, Makes the dawn and the dusk. Soundarya Lahari Verse 48 Vishala kalyani sphuta-ruchir ayodhya kuvalayaih Kripa-dhara-dhara kimapi madhur'a bhogavatika; Avanthi drishtis the bahu-nagara-vistara-vijaya Dhruvam tattan-nama-vyavaharana-yogya vijayate The look from your eyes, Oh goddess Is all pervasive,

Does good to every one, Sparkles everywhere, Is a beauty that can never be challenged, Even by blue lily flowers, Is the source of rain of mercy, Is sweetness personified, Is long and pretty, Is capable of saving devotees, Is in the several cities as its victory. And can be called by several names, According to which aspect one sees. Soundarya Lahari Verse 49

ADDITIONAL QUOTES ―Lalita: Yoga and Esoteric Meaning As has been mentioned numerous times, Lalita's subtle form (her mantra) is essential to this particular Hindu goddess. Because the Srividya tradition places so much emphasis on the liturgical listing of names, Lalita's 1,000 names and their symbolism give much insight into the esotericism of this goddess. Here, we will only examine the two names by which the goddess is most commonly known. "Lalita" means, literally, one who plays. She is Mahasakti whose body consists of pure sattva, and she is the most supreme example of Parabrahman. "Tripura" literally means "Three Cities." Following this definition, Lalita is often identidfied with the image of the Trimurti: Brahma, Visnu, and Siva. While she is all of these gods in one (creator, maintainer, destroyer), Lalita also transcends them as she is beyond conceptualization. Here, we are witness to the three-fold nature of the goddess, which can be found on both gross and subtle levels. On a gross level, Lalita is everything that is three-fold in this universe, including (to name a few) the three worlds, three energies, and three sattvas. Thus, her presence pervades the entire manifest world of names and forms. On a more subtle level, Lalita is the nature of Siva, Sakti, and atman. Since she is the nature of all three, there is no difference amongst them. Thus, Siva is Sakti and Sakti is Siva; the two are one and the same in a constant union: Pure Consciousness does not exist without the Creative Energy. Furthermore, each individual atman is no different than either Siva or Sakti. The atman is, itself, the union of the two and is, itself, Absolute Divinity. Relating the above to cognition, Lalita is, at once, the knower, the process of knowing, and the object of knowledge. The Sri Vidya tradition claims that these three categories do not differ from one another but are all one and the same. Thus, once the "knower" begins the "process of knowing," that "knower" actually becomes the "object of knowledge." When one realizes the non-duality of this triad and realizes that s/he IS the knowledge for which s/he is searching, s/he gains a glimpse of the Absolute. In this realization, one travels from the manifest world back into the Bindu Point and into the Absolute Consciousness. By knowing (and becoming aware of) the process by which the Absolute manifests itself out from the Bindu Point, one is able to take that process and reverse it so that one may travel back into the Supreme Drop of Consciousness. If we translate this into "Lalita language," once a believer gains the knowledge of Lalita through worship and ritual, s/he actually becomes the goddess herself. Since the mantra

(Lalita's subtle form) IS Lalita, the process of reciting the mantra is the actual evocation of the goddess from the depths of one's own being. Thus, by worshipping Lalita and reciting her mantra, one actually becomes the goddess herself. One gains a glimpse (however large or small) of oneself as the Absolute, as the Supreme Consciousness herself. All of the above eludes to the goal of yoga; that is, the cessation of the movement of the mind and concentration on a single point in order to, eventually, reach the state of moksa (liberation). The final goal is realizing the Absolute; knowing oneself to be God, experiencing in full the presence of Lalita. This entails a journey from the manifest world into the Bindu point. While the concepts expounded upon above make sense intellectually (at least somewhat), in order for their meaning to be complete, one must experience them. This experience necessitates the discipline of Yoga to find the one-pointedness of concentration which will open the door to the realization of the Absolute. Just as one must look past Lalita's physical form in order to gain access to her subtle, all-pervading subtle form (her mantra), one must also peel away the gross, material layers of reality in order to discover the subtle layers of consciousness which pervade the universe. Yoga is the discipline which allows its practicer such an opportunity.‖ www.rochester.edu/

―Those who follow the Tao early will have an abundance of virtue. When there is an abundance of virtue, there is nothing that can not be done. Where there is limitless ability, then the kingdom is within your grasp. When you know the Mother of the kingdom, then you will be long enduring. This is spoken of as the deep root and the firm trunk, The Way to a long life and great spiritual vision.‖ Tao Te Ching 59 (Lao-Tzu

―From the time of the Upanishads India rejects the world as it is and devaluates life as it reveals itself to the eyes of the sage -- ephemeral, painful, illusory. Such a conception leads neither to nihilism nor to pessimism. This world is rejected, this life depreciated, because it is known that something else exists, beyond becoming, beyond temporality, beyond suffering. In religious terms, it could almost be said that India rejects the profane cosmos and profane life, because it thirsts for a sacred world and a sacred mode of being.‖ Eliade, M. Yoga, Immortality and Freedom

―The Tao is nameless and unchanging. Although it appears insignificant, nothing in the world can contain it. If a ruler abides by its principles, then her people will willingly follow. Heaven would then reign on earth, like sweet rain falling on paradise. People would have no

need for laws, Because the law would be written on their hearts.‖ Tao Te Ching 32 (Lao-Tzu)

―What characterizes Yoga is not only its practical side, but also its initiatory structure. One does not learn Yoga by oneself; the guidance of a master (guru) is necessary. Strictly speaking, all the other "systems of philosophy" -- as, in fact, all traditional disciplines or crafts -- are, in India, taught by masters and are thus initiations; for millenniums they have been transmitted orally, "from mouth to ear" But Yoga is even more markedly initiatory in character. For, as in other religious initiations, the yogin begins by forsaking the profane world (family, society) and, guided by his guru, applies himself to passing successively beyond the behavior patterns and values proper to the human condition. When we shall have seen to what a degree the yogin attempts to dissociate himself from the profane condition, we shall understand that he dreams of "dying to this life‖ Eliade, M. Yoga, Immortality and Freedom

"Post-war periods generate religious doubts in many minds with the consequent search for a more acceptable explanation of life in some of these minds. But when two wars have been waged within a single generation, when they are the worst which the world has ever seen, and when they have spread on the most gigantic scale history has ever known, it is undoubtedly no error to predict that faith will sink seriously after the shock of the cataclysm. The despairing feeling that life is without a purpose will spread through all classes of people. The power of religion to control men ethically is likely to be much weakened, which will constitute a position of profound social danger. The breaking-down of these old sanctions amid unrest and upheaval demands their reinforcement or replacement by new ones. For most men cannot live in comfort with the thought that there is no fundamental meaning and no great purpose of life. They will soon seek out some faith or theory that will bestow direction to existence. Therefore the present convulsed and collapsed epoch will witness a search for such doctrines as no previous epoch has yet witnessed. And because these changes will always be most marked among the more educated classes, the forms which this quest is likely to take will be mainly mystical and occasionally philosophical rather than religious. Mysticism will probably receive a larger number of adherents than it has known for a long time for it offers an emotional inner peace urgently needed after the maniacal frenzies and horrors of war, but philosophy will also have to welcome within its portals a modest modicum of new enquirers who have changed their intellectual gear... History is in the throes of turning its sharpest corner, that the cultural growth of mankind has been notably accelerated, that a new and unique epoch in human knowledge is opening before the educated world, that the potential field of receptivity to the philosophy of truth is wider and deeper than ever before, that secrecy is becoming superfluous, and that for the first time a new world-wide propagation of higher views has been rendered possible. Moreover the international political and economic conditions today are such that as to force people everywhere to see events and things in relation to the whole, i.e., to begin to philosophize! Nothing like this opportune phenomenon, which requires the utmost emphasis, can be found in centuries other than the twentieth. This astonishing age of social transition, general dissolution, technological revolution and mental illumination is, in short, a continuous acceleration of the process of turning man from a primitive to a scientific animal. But even this is not enough. Man should live in a way that is proper to him, and not after the manner

of the beast, the reptile and the parasite. Hence the time is ripe to disclose a doctrine which does not, like most religions, contradict the findings of science but actually draws support from them.‖ Paul Brunton, Ph.D., The Hidden Teaching Beyond Yoga, E. P. Dutton & Co., 1966, p. 17

"The two most powerful forces shaping our civilization today are science and religion. Through science, man strives to learn more of the mysteries of creation. Through religion, he seeks to know the Creator. Neither operates independently. It is as difficult for me to understand a scientist who does not acknowledge the presence of a superior rationality behind the existence of the universe as it is to comprehend a theologian who would deny the existence of science... Today, thousands of scientists all over the world are engaged in the greatest intellectual adventure ever undertaken by man: Attempting to understand the origin and functioning of a physical universe that is vast in space and time, complicated in detail, and awesome in its orderliness... You cannot build a wall between science and religion. As science explains more of the intriguing mysteries of life and the universe, its realms expand into those areas which previously were either unknown or accepted solely by faith. Every experience we have — physical or spiritual — must fit together into a pattern that is credible and meaningful. Man is the observer of the universe, the experimenter, the searcher for truth, but he is not a spectator alone. He is a participant in the continuing process of creation.‖ Dr. Wernher von Braun (Director) NASA Marshall Space Flight Centre (Tampa Tribune, July 30, 1966.)

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DIVINE FEMININE AND GOOD NEWS (AL NABA) OF THE PROMISED ESCHATOLOGICAL EVOLUTION OF HUMANITY Home Page Divine Message Introduction

New Age Children Miracle Photo Meeting His Messengers Prophecies Age Of Aquarius Nostradamus Mayan End Age 12-21-2012 Our Conscious Earth Adi Shakti's Descend Witnessing Her Miracles Jesus' Resurrection Book Of Revelation His Human Adversary Book Of Enlightenment SHRI LALITA SAHASRANAMA 1-100 SHRI LALITA SAHASRANAMA 101-200 SHRI LALITA SAHASRANAMA 201-300 SHRI LALITA SAHASRANAMA 301-400 SHRI LALITA SAHASRANAMA 401-500 SHRI LALITA SAHASRANAMA 501-600 SHRI LALITA SAHASRANAMA 601-700 SHRI LALITA SAHASRANAMA 701-800 SHRI LALITA SAHASRANAMA 801-900 SHRI LALITA SAHASRANAMA 901-1000 Al-Qiyamah (The Resurrection) His Light Within His Universe Within His Beings Within Subtle System Lectures To Earth Shri Mataji Frequently Asked Questions Self-Realization Drumbeat Of Death Table Of Contents Contact Us Worldwide Contacts EDITOR'S CHOICE ARTICLES • • • • • • • • • • • • • • • • •

Devi: The Great Goddess (Smithsonian Institute) Lalita: Yoga and Esoteric meaning Study of Brahmna Brahman: The Highest God Hinduism: Belief in One God Difficulties in understanding Brahman Aspects of Brahman Esoteric significance of the Devi Mahatmya The Indian Magna Mater - I The Divine Mother The Indian Magna Mater - II Evolution The Indian Magna Mater - III Dissolution Supreme divinity Lalita is one's own blissful Self. Three Mothers who birth, nourish and liberate Indweller is the only Being worth realizing Indweller is Shakti/Holy Spirit/Ruh/Eykaa Mayee Indweller - Liberation consists in realizing this Indweller of Granth drawn from Bri. Upanishad

• • • • • • • • • •

No religions when rishis proclaimed these Truths I have said, Ye are gods; Divine Feminine (Hinduism) Divine Feminine (Christianity) Divine Feminine (Judaism) Divine Feminine (Islam) Divine Feminine (Taoism) Divine Feminine (Buddhism) Divine Feminine (Sikhism) Divine Feminine (Native Traditions)

The Book Of Enlightenment Of all the divine revelations to the children, perhaps the most priceless of all is the one revealed by the Divine Mother July 23, 1994. In his Sahasrara Kash asked, "Shri Mataji, what was Your original name?" The eternally young Woman, the Mahadevi replied: "Shri Lalita Devi." [1] "Now the name Nirmala itself means immaculate; means the one who is the cleansing power and the name of the Goddess also. My actual sign name is Lalita who is the name of the Primordial Mother. That is the name of the Primordial Mother." Shri Mataji, New York, USA, 30 September 1981

Truth as comforting and protective as a remote Buddhist monastery warmly snuggled against the cold, harsh elements.

Sri Lalita Sahasranama 501-600 528) Sri Sahasra-dala-padmastha — Resides in the Thousand-Petalled Lotus. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 Verily in this is a Message for any that has a heart and understanding, 0r who gives ear and earnestly witnesses (the Truth)...

And listen for the Day when the Caller will call out from a place quite near. The Day when they will hear a (mighty) Blast in Truth: That will be the Day of Resurrection. Verily it is We who give Life and death; and to Us is the Final Goal. The Day when the earth will be rent asunder, from (men) hurrying out: That will be a gathering together — quite easy for Us. We know best what they say; And thou are not one to overawe them by force. So admonish with the Qur‘an such as fear My Warning! surah 50:37-45 Qaf (Abdullah Yusuf Ali, The Holy Qur‘an, 1989.) Lo! therein verily is a reminder for him who hath a heart, Or giveth ear with full intelligence... And listen on the day when the crier crieth from a near place, The day when they will hear the (Awful) Cry in truth. That is the day of coming forth (from the graves). Lo! We it is Who quicken and give death, and unto Us is the journeying. On the day when the earth splitteth asunder from them, hastening forth (they come). That is a gathering easy for Us (to make). We are Best Aware of what they say, And thou (O Muhammad) art in no wise a compeller over them. But warn by the Qur'an him who feareth My threat. surah 50:37-45 Qaf (M. Pickthall, The Meaning of the Glorious Quran, U. of Mich.) Most surely there is a reminder in this for him who has a heart Or he gives ear and is a witness... And listen on the day when the crier shall cry from a near place The day when they shall hear the cry in truth; that is the day of coming forth. Surely We give life and cause to die, and to Us is the eventual coming; The day on which the earth shall cleave asunder under them, They will make haste; that is a gathering together easy to Us. We know best what they say, and you are not one to compel them; Therefore remind him by means of the Quran who fears My threat. surah 50:37-45 Qaf (M. Shakir, The Holy Qur'an, University of Michigan)

531) Sri Sukla-samsthita — Resides in tissue of seeds. Sri Lalita Sahasranama

535) Sri Svaha — Divine Speech in sacrificial oblation.

Sri Lalita Sahasranama

543) Sri Punya-labhya — Attained by the meritorious or righteous. — Worshipped due to good actions in previous births. Sri Lalita Sahasranama "She is not only the Power of God as the whirling wheel of life in its birth-bringing and deathbringing totality; She is also the Force of the Centre, which bestows Consciousness and Knowledge, Transformation and Illumination. Thus Brahma prays to the Great Goddess: "Thou art the pristine spirit, the nature of which is bliss; thou art the ultimate nature and the clear light of heaven, which illuminates and breaks the self-hypnotism of the terrible round of rebirth, and thou art the one that muffles the universe, for all time in thine own very darkness." " Eric Neuman, The Great Mother, Princeton University Press, 1963, p. 333. "He to whom the enjoyment of worldly happiness appears tasteless, he who takes no delight in anything of the world — money, name, creature comforts, sense pleasure — becomes sincerely grief-stricken for the vision of the Mother. And to him alone the Mother comes running, leaving all Her other duties." Sri Ramakrishna, The Gospel of Sri Ramakrishna, 1958, p. 367.

551) Sri Sarva-mrtyu-Nivarini — Cures all disease of body and mind. Sri Lalita Sahasranama "We are taught nowadays that the miracle of the world‘s ecosystem is its balance, overconsumption. This is because when man becomes unbalanced, he seeks to change not himself but his environment, in order to create the illusion that the is enjoying health and harmony. In winter he overheats his house, in summer he freezes it with air-conditioning. This is not stability but arrogance. Some people take tablets to go to sleep and tablets to wake up. Their life has the rhythm of a pingpong ball. The student of yoga who learns to balance himself internally at every level, physical, emotional, mental, by observation of paksa and pratipaksa, frees himself from this hellish to-ing and fro-ing and lives in harmony with the natural world. Because he is stable, he can adapt to outside changes." BKS Iyengar, Light on the Yoga Sutras of Patanjali HarperCollins Publs, 1996, p. 139. "The mind, by nature, is in constant agitation. According to Hindu theory, it is continually transforming itself into the shapes of the objects of which it becomes aware. Its subtle substance assumes the forms and colors of everything offered to it by the senses, imagination, memory, and emotions. It is endowed, in other words, with a power of transformation, or metamorphosis, which is boundless and never put at rest.

The mind is thus in a continuous ripple, like the surface of a pond beneath a breeze, shimmering with broken, ever-changing, self-sacrificing reflections. Left to itself it would never stand like a perfect mirror, crystal clear, in its "own state," unruffled and reflecting the inner man; for, in order that this should take place, all the sense impressions coming from without (which are like the waters of entering rivulets, turbulent and disturbing to the translucent substance) would have to be stopped, as well as the impulses from within: memories, emotional pressures, and the incitements of the imagination (which are like internal springs.) Yoga, however, stills the mind. And the moment this quieting is accomplished, the inner man, the life-nomad, stands revealed — like a jewel at the bottom of a quieted pond." Heinrich Zimmer, Philosophies of India Princeton University Press, 1974, p. 284-85.)

552) Sri Agra-ganya — Primordial. Sri Lalita Sahasranama

552) Sri Achintya-rupa — Form inaccessible to thought. Sri Lalita Sahasranama

555) Sri Kali-kalmasa-nasini — Destroys sins in this Kali age. Sri Lalita Sahasranama Water is able to quench the fire, the presence of the sun dispels darkness, And the repetition of the names of Devi to destroy the multitude of sins in the Kali age. Kurma Purana The remembrance of the Feet of Supreme Shakti is said to be the highest expiation for sins consciously or unconsciously committed. Brahma. Purana "The French paleontologist Pierre Teilhard de Chardin believed that we are all marching away from the Alpha Point, a kind of future attractor acting like a downstream waterfall that inexorably pulls the river of evolution toward itself. This onward march of evolution is one of increasing complexification: as he called it, leading to the emergence of the noosphere: the world of thought characterizing humanity. At this Omega Point, according to Teilhard de

Chardin, the light of the Spirit will fully flood the earth and transfigure everyone and everything. This supreme consciousness, which is the end-time reality of Omega Point, is neither impersonal nor personal but superpersonal. It is a Someone, not merely a Something. But that Someone is beyond all conception. Like a vast tide, Being will have engulfed the shifting sands of being. Within a now tranquil ocean, each drop of which, nevertheless, will be conscious of remaining itself, the astonishing adventure of the world will have ended. The dream of every mystic, the eternal pantheist ideal, will have found its full and legitimate satisfaction." (P. Teilhard de Chardin, The Future of Man, Fount Paperbacks, 1977, p. 323.) Georg Feuerstein, Lucid Waking Inner Traditions International, 1997, p. 193.)

557) Sri Kalahantri — Destroyer of Time. Sri Lalita Sahasranama

563) Sri Mukhya — The First One. Sri Lalita Sahasranama I am the First Born of Truth. Taittiriya Upanisad 3.10.6

567) Sri Bhakta-nidhih — Ocean of Kindness for Her devotees. Sri Lalita Sahasranama "The saints who sang the hymns of Tirumurai inspire us onward and inward. The grand, great old Rishi Tirumular captured the essence of the Vedas and the Agamas in his epistles, announcing the rules and regulations that we must follow, telling of the attainments that we may expect. Over two thousand years ago the great siddha Saint Tirumular taught, "Offer oblations in love. Light the golden lamps. Spread incense of fragrant wood and lighted camphor in all directions. Forget your worldly worries and meditate. Truly, you shall attain rapturous liberation." It is said in our Hindu scriptures that it is necessary to have a satguru. However, it is also possible for an individual to accomplish all of this himself without a guru. Possible, but most difficult and exceedingly rare. There may be four or five in a hundred years, or less. Scriptures explain that perhaps in past lives such a soul would have been well disciplined by some guru and is helped inwardly by God in this life. With rare exceptions, a guru is

necessary to guide the aspirant on the path as far as he is willing and able to go in his current incarnation. Few will reach the Ultimate. The satguru is needed because the mind is cunning and the ego is a self-perpetuating mechanism. It is unable and unwilling to transcend itself by itself. Therefore, one needs the guidance of another who has gone through the same process, who has faithfully followed the path to its natural end and therefore can gently lead us to God within ourselves. Remember, the satguru will keep you on the path, but you have to walk the path yourself. All gurus differ one from another depending on their parampara, their lineage, as well as on their individual nature, awakening and attainments. Basically, the only thing that a guru can give you is yourself to yourself. That is all, and this is done in many ways. The guru would only be limited by his philosophy, which outlines the ultimate attainment, and by his own experience. He cannot take you where he has not himself been. It is the guru's job to inspire, to assist, to guide and sometimes even impel the disciple to move a little further toward the Self of himself than he has been able to go by himself." Satguru Sivaya Subramuniyaswami

568) Sri Niyantri — Maker of Laws and Rules. Sri Lalita Sahasranama

569) Sri Nikhilesvari — Queen of All. Sri Lalita Sahasranama

571) Sri Maha-pralaya-saksini — Witness of the Great Dissolution. — "Glory to Your Form, the Lone Witness to the Dance of Shiva at the destruction of Kalpa." Sri Samkara Mantra-Matrka-Stava. Sri Lalita Sahasranama "As Brahma, Visnu, etc. perish at that time of the dance of Siva as the Great Dissolution, She alone is the witness (of that dance.) It is said, "Bearing the noose, the elephant hook, the bow of sugar-cane, and the arrow of flowers, your form alone remains victorious, witnessing the dance of the divine Parabhairava, bearing the axe at the time of the Dissolution of the universe." " R. A. Sastry, Lalita-Sahasranama The Adyar Library and Research Centre, Madras, 1988, p. 238.)

572) Sri Para-saktih

— The Ultimate Power. Sri Lalita Sahasranama His supreme Shakti is known in different forms. Linga Purana Whatever energy is attributed to any substance that is Devi, The ruler of all energized substance is the great Siva. Those substances which possess energy are the manifestations of Siva. The wise recognize the energies in substance to be Devi. Linga Purana "In consonance with the tradition of the earliest prehistoric Saivism, the eternal Siva with His Spouse is hailed and invoked in the Tirumurai Hymns, Saiva Puranas and Siddhanta Classics. Divine Energy or Sakti is lauded as the source of everything. It is the origin of the phenomenal world, and also of the conscious plan of its creation. It is the principle of knowledge and perception through which its existence can be known. Sakti is also signified as Consciousness. She is Action and she is the emotive Power. In order to gain liberation from the bonds, one should worship the witness of all, the transcendent Energy, whose "shape is the Self and in whom are found neither the manifest world nor its pleasures."" Sutta Samhita 482.

573) Sri Prajnana Ghana-rupini — Supreme Wisdom — State of Consciousness where nothing else is experienced except Self. — "Like the taste of salt in the sea (It) is everywhere; Prajnana is All Pervasive." Brahadaranyaka Upanisad Sri Lalita Sahasranama Convinced by instruction derived from the scriptures and from teachers, and by reasoning in conformity with the scriptures, that he himself the witness of all, his mind fixed, knowing the whole which appears different from the Self as his own Self, again fully convinced by his own experience that he himself is the pure, non-dual Brahman; merging that conviction in his own pure consciousness which is unchangeable and non-dual; knowing that even that merging is of the nature of thought, he should remain as the absolute. This ascetic is indeed the best of those who know Brahman; this is the highest end of scriptural teachings and of experience. Suta Samhita (Suta-gita, V. 50-54) "What is the Nature of the Jnana Pada? Jnana is divine wisdom emanating from an enlightened being, a soul in its maturity, immersed in Sivaness, the blessed realization of God, while living out earthly karma. Jnana is the fruition of yoga tapas. Aum The instinctive mind in the young soul is firm and well-knit together. The intellectual mind in the adolescent soul is complicated, and he sees the physical world as his only reality. The

subsuperconscious mind in the mystically inclined soul well perfected in kriya longs for realization of Siva's two perfections, Satchidananda and Parashiva. Through yoga he bursts into the superconscious mind, experiencing bliss, all-knowingness and perfect silence. It is when the yogi's intellect is shattered that he soars into Parashiva and comes out a jnani. Each time he enters that unspeakable nirvikalpa samadhi, he returns to consciousness more and more the knower. He is the liberated one, the jivanmukta, the epitome of kaivalyaperfect freedom-far-seeing, filled with light, filled with love. One does not become a jnani simply by reading and understanding philosophy. The state of jnana lies in the realm of intuition, beyond the intellect. The Vedas say, "Having realized the Self, the rishis, perfected souls, satisfied with their knowledge, passion-free, tranquil-those wise beings, having attained the omnipresent on all sides-enter into the All itself." Satguru Sivaya Subramuniyaswami (Himalayan Academy, 98) "Wisdom is truth in action, goodness in action, beauty in action, and not least love in action. It is a form of knowing that engenders truth, goodness, beauty, and love. Such knowing is never a matter of mere learning or even mere experience. It is a precious distillate of knowledge and experience created in the higher mind, which the ancient Greeks called nous and the Hindu philosophers named buddhis. The latter term stems from the Sanskrit verbal root budh, meaning "to be awake," which also underlies the word buddha, or "enlightened one," and bodhi, or "enlightenment." Wisdom, then, is lucid understanding, and as such is the single most important factor in a life dedicated to lucid waking." Georg Feuerstein, Lucid Waking Inner Traditions International, 1997, p. 4.)

583) Sri Atmavidya — The knowledge that gives the devotee, Atma Saksatkara as taught by Yajnavalkya to Maitreyi or mantra Aham which is Atmasvarupa. Sri Lalita Sahasranama

591) Sri Sirahsthita — Dwells inside head near Brahmarandhra. Sri Lalita Sahasranama Surely there is a reminder in this for whosoever has a heart (to feel), or attends... Take heed that the day the Crier calls from a place quite close (to every one), The day they actually hear the blast will be the Day of rising of the dead. We are the one who give life and death, and to Us will be the destination. The day the earth will split asunder they will come out hurriedly, This gathering together is easy for us. We are cognisant of what they say; but it is not for you to compel them. So keep on reminding through the Qur‘an whoever fears My warning. Qaf 50:37-45 (Ahmed Ali, Islam: The Qur'an, Princeton University Press, 1988.)

This should be a lesson for everyone who possesses a mind, or is able to hear and witness... Prepare for the day when the Caller calls from a place that is near. When they hear the inevitable cry; that is the day you come out. We are the ones who control life and death; to us is the final destiny. The day will come when the earth cracks in a hurry, giving rise to them. Such summoning is easy for us to do. We are fully aware of everything they utter, while you have no power over them. Therefore, remind with this Quran, those who reverence My warnings. Qaf 50:37-45 (Dr. Rashad Khalifa, Ph.d, Masjid Tucson, USI, PO Box 43476, Tucson, AZ, USA.)

ADDITIONAL QUOTES LUCKNOW (Feb 9) — Interpretation of the Quran in the light of Sahaja Yoga was the topic of the first international conference of the Islamic Study Group in the city here on Sunday. Various Muslim scholars from around the globe dwelt on the divine powers of Nirmala Devi, who has rediscovered the magic of ‗sahaj yoga.‘ The members discussed the benefits of this form and how Muslims could benefit from it. Speaking on occasion, Mr. Husain Top, a renowned sufi saint from Turkey, said the seven heavens mentioned by the prophet were in fact seven ‗chakras‘ of consciousness. "The Almighty is pleased after one attains a higher state of consciousness through selfpurification and meditation," he said. "God sees through man and he hears through man," the sufi saint said. Mr. Top said in the final stage of consciousness man is enveloped by the will of God and in this state he attains union with the Almighty and finds peace. Mr. Jamal from Algeria revealed that ‗Qayamet‘ or Doomsday as is generally understood, is not destruction but resurrection attaining enlightenment. He explained that the real meaning of the greater ‗jehad‘ or holy war was the ‗conquest of the self.‘ Mr. Javed Khan, president of the Indian Taekwondo Association and the All-India Kickboxing Federation, said the ‗meraj‘ or ascent can be attained through self-realization, which happens spontaneously in Sahaja Yoga. The Quran and the Hadith speak specifically about ‗meraj,‘ he said. Dr. Amjad Ali from Australia spoke on the same topic and explained the matter in detail. He related every aspect of his theory to the electromagnetic field of the energy present within every individual, which he termed as ‗chakras.‘ Explaining the position of the ‗kundalini,‘ which he said was the breath of god in the human body, Mr. Amjad Ali said the ‗kundalini‘ ascends from the base of the spine to the top of the head, which when aroused leads to selfrealization. Dr. Zafar Rashid from the United Kingdom talked about incarnations. He said the holy ghost was in fact the primordial feminine power called ‗Adi Shakti.‘ "It is through this ‗shakti‘ that we can attain salvation," he said. Mr. Majeed Golpour from Iran said resurrection is also the time for advent of the 12th. Imam or the Ma'adhi‘ (which Javed said was in fact ‗Adi Shakti‘.) Mr. Golpour said from the various signals he received from time to time, it has become clear that ‗adi shakti‘ or the ‗imam ma‘ahdi‘ had come to Earth in the form of Nirmala Devi.

The Hindustan Times, February 9, 1998

"POVERTY OF CONCEPTUAL LEARNING All religions distinguish between intellectual study and the apprehension of spiritual knowledge that is conducive to salvation. Intellectual and conceptual knowledge, for all its utility in the world, does not profit the spiritual seeker, and may even impede the realization of Truth... The poverty of conceptual learning extends to the concepts in scripture. Knowledge of scripture according to the letter is, like any other intellection, defective by itself. Direct intuitive knowledge or inner realization of God is far superior." World Scripture, International Religious Foundation

Knowledge is of five kinds, namely: sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience. These five kinds of knowledge are of two types: the first two kinds are indirect knowledge and the remaining three constitute direct knowledge. In sensory knowledge... there is only the apprehension of indistinct things.... But clairvoyance, telepathy, and omniscience is direct knowledge; it is perceived by the soul in a vivid manner without the intermediary of the senses or the scriptures. Tattvarthasutra 1.19-29

"Human philosophy has made God manlike. Christian Science makes man Godlike. The first is error; the latter is truth. Metaphysics is above physics, and matter does not enter into metaphysical premises or conclusions. The categories of metaphysics rest on one basis, the divine Mind." Science and Health, 269 (Christian Science)

Of all things seen in the world only mind is the host; By grasping forms according to interpretation it becomes deluded, not true to reality. All philosophies in the world are mental fabrications; There has never been a single doctrine By which one could enter the true essence of things. By the power of perceiver and perceived all kinds of things are born; They soon pass away, not staying, dying out instant to instant. Garland Sutra 10

This is true knowledge: to seek the Self as the true end of wisdom always.

To seek anything else is ignorance. Bhagavad Gita 13.11

Undiscerning men, theologians preoccupied with scriptural lore, Who claim there is nothing else, utter words with ephemeral results. Their words promise better births through cultic acts, dwell at length on various rites, and aim at pleasure and power. These men are full of desire, zealous for heaven. They cling to pleasures and power and are fooled by their own discourses. They have no knowledge consisting in commitment, fixed in concentration. The Scriptures speak to the world's weave of integrity, passion, and sloth. Transcend it, Arjuna, Free from opposites, forever in integrity, detached from things, in command of yourself. All the Scriptures mean as much — no more, no less — to the discerning spiritual man As a water tank in a universal flood. Bhagavad Gita 2.42-46

"Today all of these mysteries have lost their force; their symbols no longer interest our psyche. The notion of a cosmic law, which all existence serves and to which man himself must bend, has long since passed through the preliminary mystical stages represented in the old astrology, and is now simply accepted in mechanical terms as a matter of course. The descent of the Occidental sciences from the heavens to the earth (from 17th Century astronomy to 19th Century biology) and their concentration today, at last, on man himself (in 20th Century anthropology and psychology) mark the path of a prodigious transfer of the focal point of human wonder. Not the animal world, nor the plant world, not the miracle of the spheres, but man himself is now the crucial mystery. Man is that alien presence with whom the forces of egoism must come to terms, through whom the ego is to be crucified and resurrected, and in whose image society is to be reformed. Man, understood however not as "I" but as "Thou": for the ideals and temporal institutions of no tribe, race, continent, social class, or century, can be the measure of the inexhaustible and multifariously wonderful divine existence that is the life in all of us. The modern hero, the modern individual who dares to heed the call and seek the mansion of that presence with whom it is our whole destiny to be atoned, cannot, indeed must not, wait for his community to cast off its slough of pride, fear, rationalized avarice, and sanctified misunderstanding. "Live," Nietzsche says, "as though the day were here." It is not society that is to guide and save the creative hero, but precisely the reverse. And so, every one of us shares the supreme ordeal — carries the cross of the redeemer — not in the bright moments of his tribe's great victories, but in the silences of his personal despair." Joseph Campbell, The Hero With a Thousand Faces Princeton Univ. Press, 1949

Chopra: Deep stuff or New Age fluff?

ST. PETERSBURG Motivational guru Deepak Chopra believes he provides answers for a new age, teaching his international body of followers that the key to solving problems is to seek God within. Chopra's philosophy, zealously marketed through books, seminars and tapes, has won him legions of fans... "There is no guilt in his system. There is no need for remorse or anything like that. It is not like you have to stop sinning (or) you have to clean up your act. There are no commandments," John Morreall, professor of religious studies at USF, said of Chopra's teachings. "People want easy, digestible stuff that doesn't require them to change their life, and any way you can package that will be successful," Morreall added. In fact, a sell-out crowd is expected Monday when Chopra makes an appearance at the Mahaffey Theater, said the Rev. Joan Pinkston, minister at the Center for Positive Living, which is sponsoring his visit. She said this is the third time her church, at 5200 29th Ave. N, has brought Chopra to Tampa Bay. "He is so popular and he does bring a universal message of truth for those who are ready to hear it," Pinkston said. "He brings it to the masses who are unchurched and who may never capture that message other than through the secular community." In a telephone interview, Chopra, who was born in India, said he prefers to be thought of as spiritual rather than religious. "The founders of religion were universal beings," he said. "But at some point it developed dogma and ideology and unfortunately we have had more anguish and more war and more hatred and more bigotry and more suffering in the name of religion than in every other name. . . . I like to think of myself as seeking spirituality, which is the basis of religion. God gave humans the truth, and the devil came and he said, 'Let's give it a name and call it religion.' " Chopra, whose teachings are based in part on the Vedantas, the sacred writings that are the root of Hinduism, added that it often is said that God created man in his own image. "I think it is the other way. Man created God in his own image," he said. "The image of God is usually a dead white man in the sky. That is just an image. It is not satisfactory. Why can't God be black or a woman? . . . All the conflict in the world is because we have different images of God. God is beyond image. As soon as you create an image about God, you limit God." But, he said, that is what defines most religion. Spirituality is different, giving one the ability to love and have compassion, added Chopra, author of 22 books, including best-sellers Ageless Body, Timeless Mind, The Seven Spiritual Laws of Success and The Pathway to Love. "It is the capacity to experience joy and spread it to others," he said. "It is the security of knowing that your life has meaning and purpose. It is a sense of connection to the creative power of the universe. This creative power of the universe is by various religions called God. "In my experience, it is infinite. It is unbounded. It's immanent and transcendent. It is timeless. It expresses itself in the infinite organization of the universe and in the infinite intelligence of the universe." And to find God, those caught up in the search must get in touch with what Chopra refers to as "the essence" of their own being. That essence, he explained, is God. And it is within every person, said Chopra, quoting Jesus in the book of John. . . . And it seems to sell particularly well among intellectuals, Morreall said. For those trying to cope with stressful conditions, Chopra's message finds a ready welcome. "What Chopra offers is the promise that you will be able to quiet down the noise and you will

be able to control your world. And that is immensely appealing," Morreall said. To members of the Center for Positive Living, part of the Spokane, Wash.-based Religious Science organization, Chopra reaffirms a familiar philosophy. "With what we teach, we believe in one power and it doesn't matter what you call it, whether it is God, spirit, nature, life," Pinkston said. "It is the ultimate one power. What we believe is true about God is also true about us. The one thing that may separate us from other mainline, traditional religions is that we truly believe that this power that created us is within us and is not something that is outside and separate from us and that it is, yes, greater than we are and that we can use it and we are using it every moment." Chopra's popularity, she said, is based on his universal message. "Here is a medical doctor who has taught at Tufts University, and he is very well-read. I believe that people are really hungry for the message . . . that the soul responds to — that we are divine beings," added Pinkston, a former Baptist who began searching for a new path about 30 years ago. "We teach the metaphysical, the inner message of Jesus the Christ," Pinkston said. "(Chopra) is teaching the same message. The way he is teaching is that love can renew, heal. Love can make us safe. Love can inspire us and bring us closer to God and that is what we are all searching for, the union of the self and the spirit." ... What morsels of wisdom will he leave with his audience Monday? "I only want to achieve one thing in that when they leave they will say to themselves there is a lot to think about," he said. "And in some of them it will start a new journey which will radically affect the way they live their life." Kitty Bennett, Times researcher, UMI Company 1998

"Dr. Reischauer quotes a passage from The Mysterious Universe by Sir James H. Jeans, one of the greatest astronomers and physicists of modern times, that confirms what Cayce has all along said about the Mind of the Universe: "Today there is a wide measure of agreement, which on the physical side of science approaches almost to unanimity, that the stream of knowledge is leading towards a non-mechanical reality; the universe begins to look more like a great thought than like a great machine. Mind no longer appears as an accidental intruder into the realm of matter; we are beginning to suspect that we ought rather to hail it as the creator and governor of the realm of matter. . . . The new knowledge compels us to revive out hasty first impressions that we had stumbled into a universe which either did not concern itself with life or was entirely hostile to life. The old dualism of mind and matter, which was mainly responsible for the supposed hostility, seems likely to disappear, not through matter becoming in any way more shadowy or insubstantial than heretofore, or through mind becoming resolved into a function of the working of matter, but through substantial matter resolving itself into a creation and manifestation of mind. We discover that the universe shows evidence of a designing or controlling power that has something in common with our own individual minds." Edgar Cayce on Prophecy The Association for Research and Enlightenment, Inc., 1968.

"The chief aim of Indian thought is to unveil and integrate into consciousness what has been thus resisted and hidden by the forces of life — not to explore and describe the visible world. The supreme and characteristic achievement of the Brahman mind (and this has been decisive, not only for the course of Indian philosophy, but also for the history of Indian civilization) was its discovery of the Self (atman) as an independent, imperishable entity, underlying the conscious personality and bodily frame. Everything that we normally know and express about ourselves belongs to the sphere of change, the sphere of time and space, but this Self (atman) is forever changeless, beyond time, beyond space and the veiling net of casualty, beyond measure, beyond the dominion of the eye. The effort of Indian philosophy has been, for millenniums, to know this adamantine Self and make the knowledge effective in human life. And this enduring concern is what has been responsible for the supreme morning calm that pervades the terrible histories of the Oriental world." Heinrich Zimmer, Philosophies of India

"Tagore comes closest to us, though, when he calls on his Western friends to imagine a world in which East and West give each other spiritual gifts free of imperialistic coercion, a world in which science is honored but spiritual and human values rule. When our universe is in harmony with man, the eternal, we know it is as truth, we feel it as beauty," Tagore told Einstein in 1930. Coming from a man with few illusions about either East or West, this noble sentiment sounds less like pure idealism than a hard-won way of living decently in a violent century. Tagore‘s gift for us today, splendidly presented in this anthology, is his insistence on speaking for the highest human values and loftiest human aims. At a time when our public discourses have descended into the mud of marketspeak and realpolitik, we need Tagore‘s courageous and undeceived conviction that we were born for something wildly and brilliantly better." Jon Spayde, The Forgotten Genius March/April 98 Utne Reader.

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Devi: The Great Goddess (Smithsonian Institute) Lalita: Yoga and Esoteric meaning Study of Brahmna Brahman: The Highest God Hinduism: Belief in One God Difficulties in understanding Brahman Aspects of Brahman Esoteric significance of the Devi Mahatmya The Indian Magna Mater - I The Divine Mother The Indian Magna Mater - II Evolution The Indian Magna Mater - III Dissolution Supreme divinity Lalita is one's own blissful Self. Three Mothers who birth, nourish and liberate Indweller is the only Being worth realizing Indweller is Shakti/Holy Spirit/Ruh/Eykaa Mayee Indweller - Liberation consists in realizing this Indweller of Granth drawn from Bri. Upanishad No religions when rishis proclaimed these Truths I have said, Ye are gods; Divine Feminine (Hinduism)

• • • • • • •

Divine Divine Divine Divine Divine Divine Divine

Feminine Feminine Feminine Feminine Feminine Feminine Feminine

(Christianity) (Judaism) (Islam) (Taoism) (Buddhism) (Sikhism) (Native Traditions)

The Book Of Enlightenment Of all the divine revelations to the children, perhaps the most priceless of all is the one revealed by the Divine Mother July 23, 1994. In his Sahasrara Kash asked, "Shri Mataji, what was Your original name?" The eternally young Woman, the Mahadevi replied: "Shri Lalita Devi." [1] "Now the name Nirmala itself means immaculate; means the one who is the cleansing power and the name of the Goddess also. My actual sign name is Lalita who is the name of the Primordial Mother. That is the name of the Primordial Mother." Shri Mataji, New York, USA, 30 September 1981

Truth as eye-catching as a saffron stigma surrounded by the white petals.

Sri Lalita Sahasranama 601-700 603) Sri Gurumurtih — Of the Form of Guru. — Leads devotee to Highest state of Liberation. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "Satchidananda alone is the Guru. If a man in the form of a guru awakens spiritual consciousness in you, then know for certain that it is God the Absolute who has assumed that human form for your sake. The guru is like a companion who leads you by the hand. After realizing God, one loses the distinction between the guru and the disciple. The relationship between them remains as long as the disciple does not see God."

Sri Ramakrishna, The Gospel of Sri Ramakrishna, 1958, p. 253. Dakshinâmûrti, The Silent Guru Of Gurus (by Adi Sankara). vishvam darpanadrushyamânanagarîthulyam nijântargatam pashyannâtmani mâyayâ bahirivodbhootam yathâ nidrayâ| yah sâkshât kurutê prabôdhasamayê swâtmânamêvâdvayam tasmai srî gurumûrtayê nama idam srî dakshinâmûrthayê || I offer my salutations to that beneficent Being who is incarnate as the Preceptor (Guru). He, the Atman, appearing as the individual soul through the power of ignorance, sees (in the waking state) — as one does in sleep — the Universe, Which in reality exists within himself, as something external, like a city seen reflected in a mirror. But in his enlightened state he realises his own self, the one without a second. yasyaiva sphuranam sadatmakamastakalpârthakam bhâsatê sâkshât tatvamasîti vêdavachasâ yô bodhayatyâshritân | yat sâkshât karanâdbhavênna punarâvrittirbhavâmbhônidhau tasmai srî gurumûrtayê nama idam srî dakshinâmûrtayê || I offer my salutations to that beneficent Being who is incarnate as the Preceptor (Guru), The light of whose absolute existence shines forth in the world of appearance, Who imparts to the disciple the holy teaching 'That Thou Art', Upon realising which the soul never again returns to the ocean of birth and death." Swami Yatishwarananda, Universal Prayers Ramakrishna on Guru Ramakrishna was one of the greatest mystics to grace the Indian subcontinent in recent times. He taught more by his life than by words. In the following passages he describes the traits of a true teacher in his characteristic and inimitable style of making analogies with everyday events. Who is a True Teacher? He alone is a true teacher who is illuminated by the light of true knowledge. As many people have merely heard of ice but not seen it, so many religious preachers have only read in books about the attributes of God, but not realised them for themselves. And as many others have seen ice but not tasted it, so many religious teachers have obtained only a glimpse of divine glory but have not understood its real essence. Only he who has tasted the ice can say what it is like. Similarly, he alone can describe the attributes of God, who has associated with him and his different aspects in the relationship of a servant, a friend and a lover, and has realised his oneness with him in complete absorption in him... Conception of the Guru Who is whose Guru (spiritual guide and teacher)? God alone is the guide and Guru of the Universe. He who considers his Guru to be merely human, what good can he derive from his prayers and devotions? We should not consider our Guru to be a mere man. Before the disciples see the Deity, he sees the Guru in the first vision of Divine illumination. And it is the Guru who afterwards shows the Deity, being himself mysteriously transformed into the form of the Deity. Then the disciple sees the Guru and the Deity as one and the same. Whatever boon

the disciple asks, the deified Guru gives him all, yea, the Guru even takes him to the highest bliss of Nirvana (the state of extinction of individuality in God). Or, the disciple may choose to remain in a dualistic state of consciousness, maintaining the relation of the worshipper and the worshipped. Whatever he asks, his Guru vouchsafes him. The human Guru whispers the sacred formula (mantra) in the ear; the divine Guru breathes the spirit into the soul. The Guru is a mediator. He brings man and God together, even as a match-maker brings together the lover and the beloved. A Guru is like the mighty Ganges. Men throw all filth and refuse into the Ganges, but the holiness of the river is not diminished by thereby. So is the Guru above all petty insult and censure... Necessity of having a Guru What is the necessity of calling a particular man our Guru instead of calling everyone who teaches us something by that designation? When going to a strange country, one must abide by the directions of the guide, who knows the way. Taking the advice of many would lead to utter confusion. So in trying to reach God one must implicitly follow the advice of one single Guru who knows the way to God. At a game of chess, the on-lookers can tell what the correct move is, better than the players themselves. Men of the world think that they are very clever, but they are attached to the things of the world — money, honours, sense pleasures, etc. As they are actually engaged in the play, it is hard for them to hit upon the right move. Holy men who have given up the world are not attached to the worldly objects. They are like the on-lookers at a game of chess. They see things in their true light and can judge better than the men of the world. Hence in living the holy life, one must put faith only in the words of those who meditate upon God and who have realised Him. If you seek legal advice, will you not consult lawyers who are in the profession? Surely, you will not take the advice of a man in the street. If you are in right earnest to learn the mysteries of God, He will send you the Sadguru, the right teacher. You need not trouble yourself about finding out a Guru. He who can himself approach God with sincerity, earnest prayer and deep longing, needs no Guru. But such deep yearning soul is very rare; hence the necessity of a Guru." Sayings of Sri Ramakrishna, Sri Ramakrishna Math, Madras

607) Sri Devesi — Queen of Devas i.e. Divine Forces. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

615) Sri Adi-Shaktih — Primal Power. — The First Cause. Sri Lalita Sahasranama

C. S. Murthy, Associate Advertisers and Printers, 1989 I pay homage to the Perfection of Wisdom! She is worthy of homage. She is unstained, the entire world cannot stain her. She is a source of light, and from everyone in the triple world she removes darkness, And she leads away from the blinding darkness Caused by the defilements and by wrong views. In her we can find shelter. Most excellent are her works. She makes us seek the safety of the wings of Enlightenment. She brings light to the blind, she brings light So that all fear and distress may be forsaken.... She is the mother of the Bodhisattvas, On account of the emptiness of her own marks. As the donor of the jewel of all the Buddha- dharmas She brings about the ten powers. She cannot be crushed. She protects the unprotected, with the help of the four grounds of self-confidence. She is the antidote to birth-and-death. She has a clear knowledge of the own-being of all dharmas, For she does not stray away from it. The Perfection of Wisdom of the Buddhas, the Lords, sets in motion the Wheel of the Law. Perfection of Wisdom in Eight Thousand Lines 7.1

616) Sri Ameya — Immeasurable. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

615) Sri Atma - She Who Is The Self In All Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "According to Indian Philosophy, there are three levels in the mind: conscious, the subconscious and the superconscious (also called unconscious), working respectively in waking state, in dream state and dreamless sleep. In the last state, the mind and the senses, both are sleeping and therefore senses do not play any part. The mind is one with the nonmaterial stuff of the universe.. In this state distinction between the subject and the object of the seer and the seen, disappears. The object merges into the subject itself and becomes one with it. The nature of the subject is that of consciousness. The subject is self or pure consciousness, eternal and changeless, nondual and Absolute. Here the soul merges into the mind. This nondual self or Atma of the third stage is described as of the nature of the pure existence or consciousness and bliss called sat-chit-anand. All this universe is this Self. So God is Universal Consciousness and Spirit of which the consciousness and spirit of each

individual is a tiny part. Spake Guru Nanak: — "God is ever Truth, Beauty, Consciousness and Bliss." (P. 4, A.D.) The self of man is a part of God, the Supreme Spirit which is all pervasive in living and nonliving things. It is the infinite background of all the energies of the universe. This Supreme Spirit merges into the Universal Consciousness pervading in the minds of the individuals. Thus the Supreme Spirit and pure Super- consciousness both pervade the whole universe. This Immanent spirit is God and therefore we can say that God is Supreme Spirit and Universal Consciousness, the one ultimate of the whole universe, the Truth." Pritam Singh Gill, The Trinity of Sikhism New Academic Publishing Co., Jullundur, India, 1990, p. 71.)

620) Sri Aneka-koti-brahmanda-Janani — Mother of all Universes. — Her mind creates Universes at Will. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

621) Sri Divya-vigraha — Represents the Battle of the Divine Forces against Evil. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 Allah has decreed: "It is I and My messengers (of Al-Qiyamah) who must prevail": For Allah is One full of strength, able to enforce His Will. Thou will not find any people who believe in Allah and the Last Day, Loving those who resist Allah and His Messenger, Even though they were their fathers or their sons, or their brothers or their kindred. For such He has written Faith in their hearts, And strengthened them with a Spirit from Himself. And he will admit them to Gardens, beneath which Rivers flow, to dwell therein (forever.) Allah will be well pleased with them, and they with Him. They are the Party of Allah. Truly it is the Party of Allah that will achieve Felicity. surah 58:21-22 Al Mujadidah, (The Woman Who Pleads)

637) Sri Visva-Garbha — Mother of the Universe. — Entire Universe within Her. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

"He who is the Lord of the Universe will teach everyone. He alone will teach us, who has created this universe ... The Lord has done so many things — Will He not show people the way to worship Him? If they need teaching, then He will be the Teacher. He is our Inner Guide." Sri Ramakrishna, The Gospel of Sri Ramakrishna Ramakrishna-Vivekananda Center, 1958, p. 125.

642) Sri Aparicchedya — Indivisible. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

646) Sri Satyananda-svarupini — Of the Nature of Truth and Bliss. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "And here it will be fitting to introduce the sages‘ defination of the term truth. It has been earlier demonstrated that without such a defination men wander in a dry wilderness of hollow fancies, unfounded opinions, worthless theories and hypostatized words. This defination may sound quite simple, but it implications are most profound. It should be graven deeply on the heart. Here it is: TRUTH is that which is beyond all contradiction and free from all doubt; which is indeed beyond the very possibility of both contradiction and doubt; beyond the changes and alternations of time and vicissitude; forever one and the same, unalterable and unaltering; universal and therefore independent of all human ideation." Paul Brunton, Ph.D., The Hidden Teaching Beyond Yoga E. P. Dutton & Co., Inc., 1966, p. 194. "All things in the phenomenal world are endowed with five characteristics: existence, cognizability (that which makes one aware of the existence of a thing), attraction, form, and name. Of these, the first three (corresponding to Sat, Chit, and Anand, or Existence, Knowledge, and Bliss) belong to Brahman, which is the basis of everything and the other two, to the relative world. The characteristics of Existence, Knowledge, and Bliss are equally present in all material elements, animals, men, angels, and gods. These constitute their unchanging basis. It is the illusory name and form that make one thing appear to be different from another. . . It may be contended that there is a real difference between the Lord and the individual soul, and between the different souls themselves; so how can one establish the non-duality of Brahman? The answer: the difference is not real, but due to illusory superimposition." Swami Nikhilananda, Self-Knowledge [Atmabodha], 1989, p. 126-27.

"When confronted with himself, when beginning to enter into the poised state of contemplation, when at peace with himself and at the threshold of realization, Man has this tremendous desire to be this and that, to become this and that, to be involved in every process and to be present everywhere. It is not so much the hankering for power which drives Man, as some moralists would have us believe, much less a simply hedonistic urge; on the contrary, it is this existential desire to be and thus to be everything and, in the last instance, to Be, not just to share a part or to be present in a corner of the banquet of life and existence, but to be active at the very core of reality, in the divine center itself whence all emerges and is directed. "Let me have a self!" is another refrain. The wise Man, described time and again in the shruti, is not the escapist and unfriendly solitary, but the full Man who, having realized his own limitations, knows how to enter into the infinite ocean of sat, cit, and ananda, of being, consciousness, and joy." Professor Raimundo Panikkar, The Vedic Experience

651) Sri Vijnatri — Source of All Knowledge. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "CULTIVATION OF KNOWLEDGE CULTIVATION OF WISDOM O mad man, you have not obtained spiritual wisdom and meditation. You have wasted this human life, and lost (sggs 793). Forgetting the Naam, one rots away in egotistical pride. Without the Naam, what is the use of spiritual wisdom and meditation? (sggs 904). Spiritual wisdom wells up, and evil- mindedness departs; the nucleus of the mind sky is drenched with Ambrosial Nectar. One who knows the secret of this device, meets the Supreme Divine Guru (sggs 974). Apply the ointment of spiritual wisdom to your eyes. The Shabad is the lamp which illuminates the three worlds; it slaughters the five demons (sggs 1113). One must be in light to know the darkness. Similarly, we must be established in spiritual wisdom to know the ignorance (mental conditioning, ego, etc.). Under the spell of ignorance, we have adorned our soul and inert body with the clothing of concepts and conditioning. Until they are removed, we will be unable to see our Beloved Lord. Accordingly, scriptures roar us to jump into the fire of knowledge. This fire will burn all. Gurmukh hovai so giaan tat beechaarai hayumai Shabad jalaae: One who becomes Gurmukh contemplates the essence of spiritual wisdom; through the Shabad, he burns away his egotism (sggs 946). To remain established in Self-Knowledge is Jeevan Mukti (liberation). When this state of wisdom is disturbed or agitated by distraction, there arise egotism and bondage. This leads to the question: How can one ascend to this state of the essence of spiritual wisdom? The Gurbani (Sri Guru Granth Sahib, SGGS) describes us steps for its attainment; knowing them one can free himself from delusion. These steps include: Pure yearning for wisdom

Vichaar or practice of inquiry Mental subtlety Abiding in truth Total detachment Cessation of the perception of duality Going beyond all these As the saying goes: "We are what we think." If our heart is filled with pure yearning or intention for attaining wisdom, it will manifest. If we don't, it will not happen. It's that simple. This is the first step. The mind will always do what it is trained to do. Our body is like a chariot, and the mind is the driver. For example, if one tells this mind to take him to a spiritual assembly (Satsang), it will take him there. On the other hand, if one asks this driver to take him to a liquor house, he will end up in a liquor bar or pub! Therefore, with pure wish or intention, we must yearn for freedom from ego and bondage. Otherwise, mental delusion is guaranteed! Jehee mansaa kar laagai tehaa phal paaye: As is the aspiration, so is the rewards (sggs 116). Jit laago man baasnaa ant saayee pragtaanee: That desire, to which the mind is attached, becomes manifest at the end (sggs 242). Shabad Vichaar or inquiry of the Self is the love with the Self. Accordingly, the Gurbani has laid utmost importance and emphasis on Vichaar or Self-Inquiry (i.e., discussion, reflection, contemplation, deliberation, direct observation, etc.). Intuitive Shabad Vichaar cleanses one's mind by removing doubts, thereby, making it fit for receiving spiritual wisdom and intuitive understanding of the Word, Waheguru. Therefore, like our natural act of breathing that continues until our last breath, we must constantly be engaged in Vichaar every moment of our life. Uttam karnee Shabad beechaar: The ultimate action is Shabad Vichaar (sggs 158). Nanak Shabad vichaariai paayiai guni nidhaan: Nanak, by Shabad Vichaar, one obtains the treasure of spiritual wisdom (sggs 59) Saache raatee Gur Shabad veechaar. Amrit peevai nirmal dhaar: By engaging in Guru's Shabad Vichaar, one becomes Imbued with Truth, and drinks in the immaculate stream of Ambrosial Nectar within (sggs 158). Aatam Ram Ram hai aatam Hari paayeeyai Shabad veechaaraa hai: The soul is the Lord, and the Lord is the soul; by engaging in the Shabad Vichaar, the Lord is found (sggs 1030). With the sincere practice of the preceding two steps, one develops dispassion for material attachment. As a result, the mind becomes subtle and transparent. Without gaining such intuitive balance of the mind, as the Gurbani says, we will render ourselves spiritually blind in this world. Pareeyai guneeyai Naam sabh suneeyai anabhayu bhaayu na darsai: People read, hear and reflect upon all the Names of God; but without the intuitional realization, they can not see the Lord, the embodiment of love (sggs 973) When all these three are well practiced, the seeker naturally turns away from the sense pleasures. With the natural turning away from these sense pleasures comes mind's natural dwelling in the truth; the Lord's Name. The so-called impurity or contamination of the mind is nothing but its attachment to sense pleasures. All the pleasures of Maya are tasteless and insipid. In the end, they all fade away. Power, wealth, various pleasures, and enjoyments, all are just like the shadow of a tree. We run around in many directions in hope to capture this shadow, but all of our pursuits are useless because everything we desire appears transitory.

Except for the Lord of the Universe, everything is untrue and have no place in the pure Consciousness. Baroo bheet banaayee rach pach rahat nahee din chaar.....: Like a wall of sand, built up and plastered with great care, which does not last even a few days, just so are the pleasures of Maya. Why are you entangled in them, you ignorant fool? Understand this today it is not yet too late! Chant and vibrate the Name of the Lord. Says Nanak, this is the subtle wisdom of the Holy Saints, which I proclaim out loud to you (sggs 633). Saad kar samdhaa trishnaa ghiyu tel. Kaam krodh agnee siyu mel: Let your taste for pleasures be the firewood, let your greed be the ghee, and your sexual desire and anger the cooking oil; burn them in the fire of Divine knowledge (sggs 1257). Geet naad harakh chaturaayee: Songs, sounds, pleasures and clever tricks; joy, love and the power to command; fine clothes and food these have no place in ones consciousness. True intuitive peace and poise rest in the Naam (sggs 133). With the practice of these four comes the total detachment (complete control of mind). With the detachment from the falsehood arises the conviction of the true nature of the Absolute Truth. In other words, detachment from Maya (un-Real) constitutes attachment to Supreme Reality (Truth). Bin bairaag na shootas maya: Without developing detachment to mundane objects, one can not escape Maya (sggs 329). Man bairage gee. Khojti darsaar: Seeking the lord's vision, my mind has become detached (sggs 1230). Man kaa subhayu sadaa bairaagee: The mind's true nature is ever to remain detached (sggs 1128). With the mastery over these five comes the cessation of the perception of duality and diversity within and outside. Then one abides and rejoices in one's own Self. This is the direct spiritual experience. Koor gaye dubiddhaa nasee pooran sach bhare: Falsehood has vanished, duality has been erased, and they are totally overflowing with Truth (sggs 136). Gurmukh hove so ekas siyu chit laaye. Doojaa bharam gurshabad jalaaye: One who becomes Gurmukh embraces love for the One. Doubt and duality are burned away by the Gurus Shabad (sggs 115). After cessation of duality, only the Pure Consciousness remains. All other supports, divisions, or diversities cease to be. The spontaneous, natural and unbroken knowledge of the Self shines forth. This is the state of Jeevan Mukata; living liberated while incarnated in this body. This is the transcendental state. By ascending these seven steps, one attains the essence of spiritual wisdom, and becomes a holy person. This state of highest consciousness (Turiyaa Avasthaa) can be attained by all, for it involves only the rise of spiritual wisdom. Dekho bhaayee gaan kee aayee andhee......: Behold, O brother, the storm of spiritual wisdom has come. It has totally blown away the thatched huts of doubt, and torn apart the bonds of Maya. The two pillars of double-mindedness have fallen, and the beams of emotional attachment have come crashing down. The thatched roof of greed has caved in, and the pitcher of evil-mindedness has been broken (sggs 331). One may read about wisdom, one may talk about wisdom, one may even externally look wise; but in reality, he may be just cultivating ignorance instead! For example, a painted pot of nectar can not be nectar, a painted flame can not be fire, and a painting of a person can not be a person. Similarly, wise words are mere words unless they are substantiated by the

inner transformation. This leads to a question: What is the proof of wisdom? The real proof of wisdom is the absence of desire for sense gratification or evil-mindedness ( i.e., lust, anger, greed, attachment, pride, and enviousness). Nangaa giaan nahee mukh baatayu. anik jugat sastar kari bhaatayu. giaanee soyi jaakai drir soyoo. kahat sunat kashoo yog na hoyoo: Spiritual wisdom is not obtained by mere words of mouth. It is not obtained through the various debates of the Shaastras and scriptures. They alone are spiritually wise, whose minds are firmly fixed on the Lord. By just hearing and telling stories, no one attains Yoga (sggs 251). The true nature of our soul is pure wisdom. As such, the wisdom is always present within all beings. However, it becomes dormant due to mental conditioning. The spiritual practice such as contemplation on Shabad or Naam helps awaken this dormant condition. Giaan dhyaan Gurshabad hai meethaa: Spiritual wisdom and meditation come to those unto whom the Gurus Shabad is sweet (sggs 162)." Tara Singh, Reflections on Gurbaniwww.gurbani.org/webart6)

652) Sri Vedya-Varjita — The Knower and the Known. — Nothing for Her to know. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

654) Sri Yogada — One who gives Union of individual soul with Cosmic Spirit. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "What Is the Nature of the Yoga Pada? Yoga is internalized worship which leads to union with God. It is the regular practice of meditation, detachment and austerities under the guidance of a satguru through whose grace we attain the realization of Parashiva. Aum. Yoga, "union," is the process of uniting with God within oneself, a stage arrived at through perfecting charya and kriya. As God is now like a friend to us, yoga is known as the sakha marga. This system of inner discovery begins with asana-sitting quietly in yogic posture-and pranayama, breath control. Pratyahara, sense withdrawal, brings awareness into dharana, concentration, then into dhyana, meditation. Over the years, under ideal conditions, the kundalini fire of consciousness ascends to the higher chakras, burning the dross of ignorance and past karmas. Dhyana finally leads to enstasy-first to savikalpa samadhi, the contemplative experience of Satchidananda, and ultimately to nirvikalpa samadhi, Parashiva. Truly a living satguru is needed as a steady guide to traverse this path. When yoga is practiced by one perfected in kriya, the Gods receive the yogi into their midst through his awakened, fiery kundalini. The Vedas enjoin the yogi, "With earnest effort hold the senses in check. Controlling the breath, regulate the vital activities. As a charioteer holds back his

restive horses, so does a persevering aspirant restrain his mind." " Satguru Sivaya Subramuniyaswami (Himalayan Academy, 1998) "The word Atman is generally rendered here as "Soul" or "Self." The Sanskrit word really cannot be translated. Atman is the deathless, birthless, eternal, and real Substance in every individual. It is the unchanging Reality behind the changing body, sense-organs, mind, and ego. It is Spirit, which is Pure Consciousness and is unaffected by time, space, and causality; therefore It is limitless and One without a second. As the unchanging Reality in the individual is called Atman, so the unchanging Reality in the universe is called Brahman. Brahman, too, is beyond time, space, and causality and is all-pervading Spirit. Vedanta states that Brahman and Atman are one and the same. The knowledge of this identity or non-difference is called Self-Knowledge, which confers upon man the boon of liberation from the bondage and suffering of the world. Atman — as the jiva, or embodied soul — derives Its experience in the relative world through three states of consciousness. In the waking state It experiences the gross objects of the outside world; in the dream state It experiences subtle impressions, purely mental in nature and created by the experiences of the waking state; and in deep sleep It enjoys peace and remains as the witness of the absence of the activities of mind and senses. In this last state It is close to Its real nature and the subject-object relationship is absent; yet even here the Knowledge of the Self is obscured by the veiling-power of ignorance. There is the fourth state, called Turiya, which in reality is not a state; then Atman is realized as Pure Consciousness without any subject-object relationship. Turiya pervades all the three states and forms their substratum." Swami Nikhilananda, Self-Knowledge [Atmabodha], 1989, p. 118.

658) Sri Icchasakti-Jnana-Sakti-Kriya-Sakti-Svarupini — The Power of Will, Knowledge and Action. — The Force that Creates and Moves the Universe. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "Icha. There is a beautiful saying in the Shiva tradition that God created the world out of "His sweet will," which was gifted into Shakti‘s hands. The Sanskrit word for will is icha, which also means "desire" or "intention." Will is the next level to emerge from bliss, because when you are full of joy, anything you intend or desire must be aligned with the divine. At this level there is no question of wrong desires or willful behavior that can harm yourself or anyone else. God can be compared to someone looking in a mirror that surrounds her on all sides, so that everywhere she gazes she sees her own reflection. There is nothing outside this to see, therefore anything God creates is just a modified form of Her own bliss. Icha is like the bow that shoots life outward, giving it a loving purpose and direction. Gyana. Knowledge about God is of two kinds, direct and indirect. Indirectly we can read scriptures, listen to sermons, consult authorities, and from these sources build a reasonable case that God exists. But such a God transmits no love to earth. Therefore nothing substitutes for gyana, which is direct knowledge of the divine. Instead of having thoughts about God, you share God‘s own thoughts. Her thoughts can only be about Herself. This isn‘t cosmic self-centeredness, however. It confirms the fact that spiritual knowledge is essential; truth; trust; devotion, and love are inside our thoughts. Gyana is the mind in communion

with spirit. Kriya. The last Shakti is the most visible. When God acted She brought the material world into existence. Although both words mean "action," kriya is not the same as karma. Karma is action born of cause and effect; it is action that reinforces separation. Kriya is action inspired by spirit; it abolishes separation and brings communion. In India a holy person who has entered a trance would be exhibiting a kriya; the inspired words from his mouth, his hand gestures, facial expressions, even breathing would also be kriyas. Vedic scriptures contain thousands of descriptions detailing exactly which inward state is signified by which kriya (the smile of the Buddha and his uplifted thumb and forefinger touching are just two examples.) But in a broader sense the change of behavior exhibited by someone who has realized God, turning from violence to peace, from conflict to serenity, from egoism to altruism, is taking place in the realm of kriya. This is the last cascade of the divine into creation. The stillness of pure awareness cascade into bliss, bliss into will, will into knowledge, and finally knowledge into action. The fivefold nature of Shakti has revealed itself completely." Deepak Chopra, The Path of Love Random House,1977, p. 241-42.

659) Sri Sarvadhara — The Basis of All. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

661) Sri Sadasad-rupadharini — The Form of Existence and Non-existence. — The Source of Reality and Unreality. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

664) Sri Loka-yatra-vidhayini — The One who determines the Life-Cycle of the Universe. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

665) Sri Ekakini — Alone. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

668) Sri Dvaita-varjita — The Ultimate Reality beyond All Duality. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "God is Noumenon (Nam): God is the ultimate Reality or Truth, which is neither material nor mental but it is Universal Consciousness and Supreme Spirit merged together. The universe is the manifestation of the Supreme Spirit. Further God or the Supreme Spirit is Noumenon (Nam.) Noumenon means inner spirit. It is an unknown and unknowable substance or a thing as it is in itself. It is opposed to phenomenon or the form through which it becomes known to the senses or the understanding. So God is that spirit or essence which is called Nam. In the history of man God has been given several names due to the difference in languages and the concepts of the people of particular sections or places such as Allah, Ishwar, Ram, Narayan, Bhagwan etc. It becomes difficult to depict the real nature of God by adopting any one of these names because the words used give different meanings. Different religions are not unanimous over the attributes of God as depicted by those names. Ishwar, for example, is the Determinate (Nirguna.) So the word 'Ishwar' does not convey the attributes of God as believed by Sikhism i.e. God as Nirguna as well as Sarguna. So Guru Nanak left all these names and called Him as Noumenon, Essence or Spirit that can not be known to the senses and that is to be kept in view while remembering Him. So Nam is the name of the essence and spirit of the Reality or God. The essence is always different from the apparent. It does not create controversies over the name." Pritam Singh Gill, The Trinity of Sikhism, 1990, p. 73-4.

669) Sri Annada — The Giver of Food. — Sustains Life and Consciousness. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

671) Sri Vrddha — The Oldest. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

673) Sri Brhati — The Immense Truth. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

"Mystical theology, both in the East and in the West, has sometimes been divided over the issue whether the union with the divine is the result of one's unaided effort or supernatural grace. The approaches to the divine or sacred are various rather than uniform. Moving through physical, intellectual, devotional, and symbolic rituals and disciplines, it moves toward the ultimate goal: the annihilation of the self, unio mystica ("mystical union") in Western Christianity, moksa ("salvation") in Hinduism, Nirvana (the State of Bliss) in Buddhism, and fana ("the snuffing out of self") in Islam. Though the words differ, the experiences are perhaps allied, if not the same. In a Sufi (Islamic mystical) poem the divine voice speaks exultantly: Annihilate yourself gloriously and joyously in Me, And in Me you shall find yourself; So long as you do not realize your nothingness, You will never reach the heights of immortality." Britannica Online (1994-1998 Encyclopædia Britannica, Inc.)

674) Sri Brahmi — Wife of Sri Brahma i.e. Sri Saraswati, the Goddess of Speech. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

678) Sri Bhasa-rupa — In the Form of Languages. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 We have sent it down as an Arabic Qur'an, in order that ye may learn wisdom. We do relate unto thee the most beautiful of stories, in that We reveal to thee this Qur'an: Before this, thou too was among those who knew it not. surah 12:2-3 Yusuf (Joseph) (Abdullah Yusuf Ali, The Holy Qur‘an, 1989.) Thus we have revealed it to be a judgement of authority in Arabic.1859 Were thou to follow their (vain) desires after the knowledge which hath reached thee, Then wouldst thou find neither protector nor defender against Allah. surah 13:37 Al Ra‘d (The Thunder) "1859. The Qur‘an is in Arabic; therefore the Arabs, among whom it was promulgated, could have no difficulty in understanding its percepts and using it in judging of right and wrong in all their affairs. But it is also universal: therefore no one should give preference in his own

vain fancies against the authoritative declaration." Abdullah Yusuf Ali, The Holy Qur‘an

681) Sri Sukharadhya — Easily worshipped without putting body to strain. — Internally worshipped. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

682) Sri Subhakari — The Beneficent. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

683) Sri Sobhana-sulabha-gatih — The Easiest Path to Self-Realization. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "The word Atman is generally rendered here as "Soul" or "Self." The Sanskrit word really cannot be translated. Atman is the deathless, birthless, eternal, and real Substance in every individual. It is the unchanging Reality behind the changing body, sense-organs, mind, and ego. It is Spirit, which is Pure Consciousness and is unaffected by time, space, and casuality; therefore it is limitless and One without a second As the unchanging Reality in the individual is called Atman, so the unchanging Reality in the universe is called Brahman. Brahman, too, is beyond time, space, and casuality and is all pervading Spirit. Vedanta states that Brahman and Atman are one and the same. The knowledge of this identity or non-difference is called Self-Knowledge, which confers upon a man the boon of liberation from the bondage and suffering of the world." Swami Nikhilananda, Self-Knowledge (Atmabodha), 1989, p. 118.)

684) Sri Rajarajesvari — The Ruler of the Overlords. — The Ruler of the Trimurtis: Sri Brahma, Visnu and Mahesvara. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

686) Sri Rajyavalabha — The Bestower of Spiritual Dominions. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

687) Sri Rajyavalabha — Effulgent with Kindness. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

688) Sri Raja-pitha-nivesita-nijasrita — Her devotees placed on Thrones of Heaven and Earth. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

692) Sri Samrajya-dayini — The Giver of Empires. — Bestower of the Empire of Liberation. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "The state of Liberation cannot be comprehended by our relative minds. The term existence and non-existent, as we understand them, cannot be applied to a liberated soul. All that can be said about such a person is that he is forever freed from the spell of ignorance. He has entered into the realm of Light, compared to which even the highest knowledge of the relative world is sheer darkness. He no longer dreams, but is fully awake. He no longer enjoys the shadows of the phenomenal world. It is often asked how long the embodied soul must practise discipline in the relative world before attaining Liberation. The concept of time cannot be applied to the Knowledge of Brahman. Time is a relative thing, dependent upon the state of the mind. Many years spent in the dream world may be only a few minutes from the waking standpoint. The passage of the soul from the realm of relativity to the Absolute is dependent upon the Knowledge of Reality, and not upon any period of time; it is instantaneous, like lightning." Swami Nikhilananda, Self-Knowledge (Atmabodha), 1989, p. 109.)

700) Sri Saccidananda-rupini — The Truth, Knowledge and Bliss unconditioned by Time and Space. — The basic components of the Ultimate.

Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 "The Ultimate Reality and the Universe At the beginning, only the Ultimate Reality exists. From this source emerges the cosmic energy or force (maya, prakriti) which is the substance of which the physical universe is formed. The cosmic energy is composed of three distinct forces (gunas) named sattva (existence), rajas (flaring up) and tamas (darkness). Each of the gunas stands for a distinct aspect of the physical reality — sattva signifies whatever is pure and fine, rajas signifies whatever is active and tamas signifies whatever is stolid and offers resistance. Viewed as forces, sattva appears as the wheeling tendency, rajas appears as the scattering tendency and tamas appears as the compressing tendency. As long as the three gunas are in equilibrium, the universe is unmanifested, but in the very moment one of the gunas predominates, the universe comes into existence. By virtue of the gunas, the five elements are formed — akasha, air, fire, water and earth. These terms are just symbolic names which should not be taken literally. Essentially, the latter four elements merely represent a first division of akasha. The diversity of appearances in the universe is owed to the variety of mixtures and interactions of the gunas. Whether the cosmic energy appears as a human mind, as a galaxy or as electromagnetic force, depends solely on the gunas. While the Ultimate Reality is the source which remains forever unchanged, the universe or maya is continuously fluctuating due to the play of the gunas. Thoughts come and go and atoms are dynamic systems by virtue of the gunas. Even the four forces, which physicists regard as elementary, are certain mixtures of the gunas. Vedanta does not tell much about the details of the physical world that surrounds us. For these details the reader is referred to the quantum physics section of this site. There you will learn, among other things, that Vedantas concept of akasha, mentioned above, is identical to the Quantum Field Theoretical concept of vacuum energy-field — except that Quantum Field Theory is in lack of an explanation of the origin of the vacuum field. However, as the vacuum energy-field is believed to be the source and essential substance of every physical phenomenon in the universe — so is akasha from some point off. Nevertheless, according to Vedanta, the most fundamental physical substance is not akasha but the gunas. Nothing comes from nothing, so — since only the Ultimate Reality existed at the beginning and nothing has entered the universe since then — the Ultimate Reality is indeed the only source and true reality of everything. According to Vedanta, the present universe is just part of a beginningless and endless cycle. When the current cosmic evolution has reached its maximum, involution will set in until, once again, only the Ultimate Reality exists. Then a brand-new universe will emerge — and so forth. Time defines the beginning of a universe, space defines its existence and causation defines its end. The sequence of phenomena is time, their co-existence is space and their movement or change is causation. Time, space and causation are just conceptions of the mind and have no separate existence. The mind and its activities are part of this universe but the Ultimate Reality is not. Thus, the concepts of time, space and causation do not apply to the Ultimate Reality — Indeed, the Ultimate Reality is truly ultimate." Steen Ingemann, Guide to Ultimate Reality, www.rishi.dk/guide/)

ADDITIONAL QUOTES "The characteristics of the liberated man, the one "released while living (jivan-mukta), are stated in many texts of the Vedantic school. The represent the supreme ideal of the "divine

man on earth" as envisioned in the penitential groves — an image of human majesty and serenity that has inspired India for centuries... One who has experienced the Universal Self (brahman) as the core and substance (atman) of his own nature would be released from the spheres of phenomenality, which are woven of ignorance and shroud the Self in layered veils, were it not that a momentum derived from past actions (both from the present and earlier lifetimes) carries him along, maintaining for a time his phenomenal appearance as a body and its "individual." This karmic momentum fades gradually during the course of his final years; its seed turn into fruits, becoming the experiences and happenings that affects what remains of the phenomenal individual; yet the released one's consciousness, abiding as it does in the Self, remains unconcerned. Though still associated with a body and its faculties, he is undisturbed by shadows of ignorance. He continues to move along the shape and events of time but abides forever in peace. When the moment arrives for his ultimate liberation — his supreme isolation (kaivalya), his "bodiless liberation" (videha-mukti) — and this vestigial shell of his earlier false impression of himself drops away, nothing takes place in the sphere of eternity in which he really dwells — and in which, if we but knew, we all really dwell." Heinrich Zimmer, Philosophies of India

"Esotericism - What Is It? The word 'esoteric' simply means that which is inner, contrasted with that which is outer or 'exoteric'. Esotericism is therefore the body of knowledge or wisdom about all aspects of life which are within, behind, or beyond the outer appearance, form, or expression of life's many aspects. True knowledge or wisdom is not something we can acquire solely by using our minds and brains, learning it in an academic way. It can only be gained by experience. Experience does not imply doing something physically, but rather necessitates a direct contact between one's consciousness and a state of energy. For example, if you meet someone who has just suffered a severe loss and you attune to that person, feeling what they feel, you have an experience that can make you a wiser person, knowing more about the nature of loss and its consequent pain. If, however, you are able to experience that person at a deeper level of being, you will gain the wisdom of knowing the real purpose of the loss and its meaning in that person's life." Andrew Schneider, www.innerself.com

"According to many of the masters and mystics, prophets and philosophers whose teachings are re-examined in this volume (Revelation: Wisdom of the Ages), we are now living on the threshold of another such stage of evolution, a New Age which could decide the destiny of humanity for future millennia. It is a moment of crisis, but also of unprecedented opportunity. Whether we grasp that opportunity or turn our backs on it will depend upon whether or not we can free ourselves from our false sense of the separateness of all life as well as misconceptions about our own mortality.

In the last decade, we have witnessed the collapse of communism, the prospect of peace in the Middle East and Northern Ireland, the end of apartheid in South Africa and the development of cures for diseases and disabilities which had previously been considered incurable. As if to balance these achievements, new conflicts have erupted. A world-wide economic recession has brought crippling unemployment, rising crime, a widening rift between rich and poor and a loss of dignity, self-worth and sense of purpose for those discarded in its wake. The specter of an, as yet, incurable new disease, AIDS, reminds us of our own mortality, while the destructive power of nature continues to rage unabated, often unpredictable and certainly out of control. On the eve of the new millennium, it appears that we have mastered neither our surroundings nor ourselves. Although we have both the technology and the resources to combat drought, famine and disease, we seem to lack the will or vision to do so. The concept of "One World" appears to be as remote as ever. How are we to make sense of all this apparent chaos and confusion? Science cannot offer any answers — the world‘s greatest brains are still coming up with new questions. Technology has expanded our horizons, but we seem reluctant to expand our minds to take it all in. The basic mysteries of Life remain a mystery, while the paradoxes posed by the actions of the smallest particles in the Universe continue to defy the laws of science and baffle the scientists. Albert Einstein once remarked that, "Religion without science is blind and science without religion is lame … The most beautiful and most profound emotion we can experience is the sensation of the mystical. It is the sower of all true science. He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead. To know that what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty which our dull faculties can comprehend only in their primitive forms — this knowledge, this feeling is at the centre of true religiousness. Organized religion appears to have lost this simple spirituality. Consequently, religious observances seems increasingly irrelevant. Faith alone is no longer enough. The more we know, the less we believe. Now that most of us of the "civilized world" no longer believe in a Devil, whom can we blame for our own failings, we are going through a crisis of conscience Throughout history, there have been individuals who have sought and attained insight into simple Cosmic Truths which changed their lives and shaped the course of entire civilizations. These basic truths, which explain the origins of existence and our purpose in the Universe, have been known by many names. The philosophers of ancient China knew it as Tao, "The Way", mystics and oculists in the West have called it the "Ageless Wisdom" or the Perennial Philosophy. The philosopher Leibniz called it the "Perennial Wisdom" and concluded that all religions have an element of the truth, but no single tradition had all the answers." Paul Roland, Revelation: Wisdom of the Ages, Ulysses Press, 1995, p. 7

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Devi: The Great Goddess (Smithsonian Institute) Lalita: Yoga and Esoteric meaning Study of Brahmna Brahman: The Highest God

• • • • • • • • • • • • • • • • • • • • • • •

Hinduism: Belief in One God Difficulties in understanding Brahman Aspects of Brahman Esoteric significance of the Devi Mahatmya The Indian Magna Mater - I The Divine Mother The Indian Magna Mater - II Evolution The Indian Magna Mater - III Dissolution Supreme divinity Lalita is one's own blissful Self. Three Mothers who birth, nourish and liberate Indweller is the only Being worth realizing Indweller is Shakti/Holy Spirit/Ruh/Eykaa Mayee Indweller - Liberation consists in realizing this Indweller of Granth drawn from Bri. Upanishad No religions when rishis proclaimed these Truths I have said, Ye are gods; Divine Feminine (Hinduism) Divine Feminine (Christianity) Divine Feminine (Judaism) Divine Feminine (Islam) Divine Feminine (Taoism) Divine Feminine (Buddhism) Divine Feminine (Sikhism) Divine Feminine (Native Traditions)

The Book Of Enlightenment Of all the divine revelations to the children, perhaps the most priceless of all is the one revealed by the Divine Mother July 23, 1994. In his Sahasrara Kash asked, "Shri Mataji, what was Your original name?" The eternally young Woman, the Mahadevi replied: "Shri Lalita Devi." [1] "Now the name Nirmala itself means immaculate; means the one who is the cleansing power and the name of the Goddess also. My actual sign name is Lalita who is the name of the Primordial Mother. That is the name of the Primordial Mother." Shri Mataji, New York, USA, 30 September 1981

Truth as illuminating and penetrating as sunlight bursting through an overcast sky and dispelling the surrounding darkness.

Sri Lalita Sahasranama 701-800 701) Sri Desa-kala-paricchinna — The Truth unbroken by Time and Space. — The All Pervading Eternal Truth. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

702) Sri Sarvaga — Present Everywhere and in Everything. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989

705) Sri Sastramayi — The Mother of all Scriptures. Sri Lalita Sahasranama C. S. Murthy, Associate Advertisers and Printers, 1989 The Word verily is greater than name. The Word in fact makes known the Rig Veda, the Yajur Veda, the Sama Veda, The Atharva Veda as the fourth, the Ancient Lore as the fifth [Veda], the Veda of Vedas, the ritual for ancestors, calculus, The augural sciences, the knowledge of the signs of the times, dialectics, ethics, political science, sacred knowledge, theology, Knowledge of the spirits, military science, astrology, the science of snakes and of celestial beings. [The Word also makes known] heaven, earth, wind, space, the waters, fire, the Gods, Men, animals, birds, grass, and trees, all animals down to worms, insects, and ants. [It also makes known] what is right and wrong, truth and untruth, good and evil, what is pleasing and what is unpleasing. Verily, if there were no Word, there would be knowledge neither of right and wrong, nor of truth and untruth, nor good and evil, Nor of the pleasing and unpleasing. The Word makes all this known. Meditate on the Word. Chandogya Upanishad VII, 2, 1 The Word, imperishable, is the Firstborn of Truth, Mother of the Veda and hub of immortality. May she come to us in happiness in the sacrifice! May she, our protecting Goddess, be easy of entreaty! TB II, 8, 8, 5 "The Person cannot be alone, not merely or mainly on the psychological level but on the constitutive level, that is, the level on which he can be what he is. Being is in fact never alone; it always has its own accompaniment, its shadow, so to speak (really and truly "so to speak"), for this is vac, the Word, the Firstborn... The Vedic Revelation tells us in innumerable texts that vac, the Word is not just a man-made invention or a mere tool of communication, or even simply an expression of what Man is. The Vedic Word is indeed this, but is infinitely more. It is ultimately as important as Brahman and, in a way that has to be properly understood, it is Brahman itself, not as every being "is"

ultimately Brahman, but in a special manner: the Word is the first offspring of the Absolute and sprang from it in a peculiar way. In the last analysis God has no name because He himself is Word. According to Vedic Revelation, vac, which was at the beginning, cannot be reduced to a single one of its dimensions. To begin with, thought and language are here so intermingled that no separation is possible. Vac is grammatically feminine and this fact has conditioned a great deal of thinking about the Vedic Word. If an ontology of sex has any meaning at all, it would find here a decisive basis. However that may be, vac expresses that total surrender to the source from which it springs which is characteristically found in the archetype of feminine love, the feminine feature of love being that of finding not only fulfillment but being itself in the beloved. It would be inadequate to describe vac exclusively as the principle of intelligibility of the universe, because she is equally the principle of pure affirmation emerging out of sheer nothingness. Vac is really the total living Word, that is to say, the Word in her entirety, including her material aspects, her cosmic reverberation, her visible form, her sound, her meaning, her message. Vac is more than merely meaning or sound devoid of sense; she is more than just an image or simply a vehicle of certain spiritual truths. She does not contain revelation; she is revelation. She was at the beginning. She is the whole of the shruti. The shruti is vac. Vac, indeed, is the primordial mystery combining in herself the three worlds of time: past, present, and future. Everything that is participates in vac; through her everything has come into being and her imprint has been left everywhere. No wonder, then, that every word is sacred and thus powerful>" Professor Raimundo Panikkar, The Vedic Experience