She sees all, but no one sees Her - Japji Sahib and Brihadaranyaka Up.
“Aykaa maa-ee, jugat viaaee, tin chalay parvaan.
The One Divine Mother was conceived alone in some mysterious way and She procreated three deities.
Ik sansaaree, ik bhandaaree, ik laa-ay deeban.
One was creator (Brahma), one sustainer (Vishnu), and one destroyer (Shiva/Rudra) of the world.
Jiv tis bhaavai, tivai chalaavai, jiv havai phurmaan.
The world moves as She ordains and as She pleases.
Oh vaykahi, onaa nadar na aavai, buhutaa ayho vidaan.
She sees all, but no one sees Her: this is a great wonder.”
Japji Sahib - Verse 29
esa ta atmantaryamy amrtah: adrsto drasta, asrutah srota, amato manta avijnato vijnata. nanyti'to'sti drsta. nanyo'to'sti srota nanyo'to'sti manta, nanyo'to'sti vijnata: esa to atmantaryamy amrtah: ato'nyad artam. tato hoddalaka arunir upararama.
Esa ta atma: In short, this is the Atman. What we call the Antaryamin, or the Immanent Reality, is the Atman, the Self. When we say it is the Self, we mean it is Consciousness. We mean both things in the same, sense. It is an awareness which cannot be the object of another awareness. Therefore, it is not capable of being seen.
Adrsto drasta: This Reality is the unseen Seer of all beings. You cannot see it, but it sees you. It sees everyone, but no one can see it.
Asrutah srota: It can hear everything, but no one can hear it.
Amato manta: You cannot think it, but it can think you.
Avijnato vijnata: You cannot understand it, but it can understand you.
Nanyo'to'sti drasta: There is no other Seer but that. There is no hearer other than that.
Nanyo'to'sti manta: There is no thinker but that.
Nanyo'to'sti vijnata: There is no understander but that. So, if anyone thinks, it is that which thinks; if anyone hears, it is that which hears; if anyone sees, it is that which sees. If anyone understands anything, it is not you or I that understand, it is that which understands. If anyone does anything, it is that which does.
Esa ta atmantaryamy amrtah: "This is the Self; this is the internal Ruler; this is the Reality. This is immortal, O' Uddalaka. Everything else is useless. Other than this, nothing has any sense or meaning.
ato nyad artam: This is the only Being that is worthwhile considering and approaching and realizing.”
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.)
"The supreme divinity, Lalita, is one's own blissful Self.”- Bhavana Upanishad 1.27
59) Sri Maha-padmatavi-samstha
— Dwells in the Great Lotus Forest.
64) Sri Devarsi-gana-sanghata-stuyamanatma-vaibhava
— Seers realised unity of individual and Cosmic Selves.
105) Sri Sahasrarambujarudha
— Dwells in Sahasrara Chakra of liberated souls as Saksi or Witness.
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.
203) Sri Sarvamayi
— Immanent in All.
254) Sri Dhyana-Dhyatr-Dhyeya-Rupa
— In the form of meditation, meditator and meditated.
367) Sri Pratyak-Chiti-Rupa
— Inner Consciousness or Knowledge.
372) Sri Bhakta-Manasa-Hamsika
— The Female Swan in the Mind; dwells in devotee's mind.
528) Sri Sahasra-dala-padmastha
— Resides in the Thousand-Petalled Lotus.
573) Sri Prajnana Ghana-rupini
— State of Consciousness where nothing else is experienced except Self.
583) Sri Atmavidya
- She Who Is The Knowledge Of The Self
591) Sri Sirahsthita
— Dwells inside head near Brahmarandhra.
603) Sri Gurumurtih
— Of the Form of Guru.
617) Sri Atma
- She Who Is The Self In All
654) Sri Yogada
— One who gives Union of individual soul with Cosmic Spirit.
681) Sri Sukharadhya
— Easily worshipped without putting body to strain. — Internally worshipped.
683) Sri Sobhana-sulabha-gatih
— The Easiest Path to Self-Realization.
702) Sri Sarvaga
— Present Everywhere and in Everything.
725) Sri Daksinamurti-rupini
— The Form of Sri Daksinamurti, The Cosmic Guru.
— The Treasure-House of All Knowledge.
739) Sri Layakari
— The Fifth State beyond Turiya.
— The State where individual and Cosmic Consciousness merge.
816) Sri Muni-manasa-hamsika
— Ever dwelling in the minds of Yogis.
— The Female Swan in the Lake of the Great Lotus Forest.
819) Sri Sarvantaryamini
— The Spirit
841) Sri Bhavajna
— The Knower of All Thoughts.
858) Sri Kalpana-rahita
— Pure Consciousness.
870) Sri Antarmukha-samaradhya
— Worshipped by those with Inner Vision.
— Worshipped by those with introspection.
871) Sri Bahirmukha-sudurlabha
— To be sought within.
907) Sri Tattvamayi
— The Mother of the Ultimate State of Consciousness.
920) Sri Sadodita
— Ever Present in minds of devotees.
Sri Lalita Sahasranama
C. S. Murthy, Associate Advertisers and Printers, 1989.
"Liberation from suffering is the goal of all Indian philosophies and techniques of meditation. No knowledge has any value if it does not pursue the salvation of man.”Except for that [i.e. except for the Eternal that resides in the Self, nothing is worth knowing" (Svetasvatara Up. 1.12.)"Salvation"Involves transcending the human condition ... it employs images of deliverance from bonds and of tearing the veil, or of awakening, remembering, and so forth ... only one Being — brahman — exists, and when the sage, by meditation of yogic type, experientially grasps his own atman, he awakens in the light and the bliss of an eternal present.”
Mircea Eliade, A History of Religious Ideas 2
(The University of Chicago Press, 1985, p. 46-51.)
"Hindu philosophical thought is characterized by a belief in the principal of brahman, the"universal soul.”Uncreated, limitless, all- embracing and eternal, brahman is the ultimate reality: it is the subtle essence that underlies the universe; and, at the same time, it constitutes the innermost self or soul (atman) of each individual.
In the older Vedic religion, the term brahman referred to various forms of sacred power, which were manifested in Vedic ritual. Speculation on this sacred power led to contemplation of the connections that link the elements of ritual with both the macrocosm of external nature and the microcosm of the inner life of the individual. Such introspection culminated in the belief that there is a single essence (brahman) that underlines all existence and animates all beings.
A person's realization of the identity and unity of atman and brahman is believed to bring about liberation, because at that moment he or she is freed from all restraints of the mind and body, and thereby transcends all distinctions ...
To realize that brahman and atman are ultimately the same is no easy task. The Chandogya Upanishad likens the learning process to crossing the ocean of suffering. An individual comes to know brahman through meditating on the nature of the self.”
Professor Mary McGee, Eastern Wisdom
(Duncan Baird Publishers, England, 1996 p. 18.)
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