"Upanishad Amrut"Will help you understand the far deeper reality of Brahman/Lalita
To all devotees of the Adi Shakti,
i would highly recommend, if possible even insist that everyone purchase this superb"Upanishad Amrut", a 2 CD set presented by the Divine Life Society in either English or Hindi. It will help you understand the far deeper reality of Shri Lalita Devi/Brahman within all Sahasraras, the Devi who gives Self-realization and liberates all humans.
'Upanishad Amrut' (Amrut means Nectar) is a distillation of the essence embedded in the deeply spiritual thinking underlying the 'Vedas'. The album contains recitations of shlokas (hymns) from ten of the Upanishads in Sanskrit. Shankar Mahadevan and Dewaki Pandit have rendered the recitations, put to music by the Santoor maestro, Pandit Shivkumar Sharma. After each shloka recitation, the underlying philosophy and meaning is explained by Swami Chidanandji Maharaj, President of the Divine Life Society. His explanations have been presented in two versions, Hindi and English, to capture a wider audience. Musical accompanists: Pandit Bhawani Shankar - Pakhawaj, Dhruba Ghosh - Sarangi, Rakesh Chaurasia - Flute, Indrajit Kumar Sharma - Keyboard.
You may listen to samples of Upanishad Amrut at:
According to Juan Mascaro, The Upanishads"One of the messages of the Upanishads is that the Spirit can only be known through union with him, and not through mere learning. And can any amount of learning make us feel love, or see beauty or hear the 'unheard melodies'? Some have only seen the variety of thought in the Upanishads, not their underlying unity. To them the words in the sacred texts might be applied: "Who sees variety and not the unity wanders on from death to death."
The spirit of the Upanishads is the Spirit of the Universe. Brahman, God himself, is their underlying spirit. The Christians must feel that Brahman is God, and the Hindu must feel that God is Brahman. Unless a feeling of reverence independent of the barriers of names can be felt for the ineffable, the sayings of the Upanishads is true: "Words are weariness," the same idea expressed by the prophet that"Of making many books there is no end."
The Holy Spirit may be the nearest translation of Brahman in Christian language. Whilst God the Father and God the Son are in the foreground of the mind of many Christians, the Holy Spirit seems to receive less adoration. And in India the Brahman of the Upanishads is not as popular as Siva, Vishnu or Krishna. Even Brahma, the manifestation of Brahman as creator, and not to be confused with him, is not living in the daily devotions of the Hindu, as are the other two gods of the trinity, Siva and Vishnu. The Upanishads doctrine is not a religion of the many; but rather the Spirit behind all religions in their central theme repeated in such a wonderful variety of ways.
Brahman in the Universe, God in his transcendence and immanence is also the Spirit of man, the self in every one and in all, Atman. Thus the momentous statement is made in the Upanishads that God must not be sought as something far away, separate from us, but rather as the very inmost of us, as the higher Self in us above the limitations of our little self. Thus when the sage of the Upanishads is pressed for a definition of God, he remains silent, meaning that God is silence. When asked again to express God in words, he says"Neti, neti," "Not his, not this"; but when pressed for a positive explanation he utters the sublimely simple words"TAT TWAM ASI," "Thou art That."
The Taittiriya Upanishad says this in the Ninth Chapter:
"He who knows the Bliss of Brahman, whence words together with the mind turn away, unable to reach It? He is not afraid of anything whatsoever. He does not distress himself with the thought: "Why did I not do what is good? Why did I do what is evil?." Whosoever knows this regards both these as Atman; indeed he cherishes both these as Atman. Such, indeed, is the Upanishad, the secret knowledge of Brahman."
The essence of the Upanishads is that beyond everything known and unknown is the unchanging Ultimate Reality of Brahman.
"The supreme divinity, Lalita, is one's own blissful Self."
Bhavana Upanishad 1.27
"She alone is Atman. Other than Her is untruth, non-self. Hence is She Brahman-Consciousness, free from (even) a tinge of being and non- being. She is the Science of Consciousness, non-dual Brahman Consciousness, a wave of Being-Consciousness-Bliss. The Beauty of the three-great-cities, penetrating without and within, is resplendent, non-dual, self-subsisting. What is, is pure Being; what shines is pure Consciousness; what is dear is Bliss. So here is the Maha-Tripura-Sundari who assumes all forms. You and I and all the world and all divinities and all besides are the Maha-Tripura- Sundari. The sole Truth is the thing named 'the Beautiful'. It is the non-dual, integral, supreme Brahman."
Bahvricha Upanishad 1.5
Shri Lalita Devi is also known as Shri Kevala (623rd): "The pure Brahman, absolute and undifferentiated by any of the three forms of difference i.e. Svagata, Sajatiya and Vijatiya."
Her 943rd name is Shri Vimanastha: "Vimana is the divine transport of 'Devas.' She is seated in Vimana like Geya-chakra. Vimana also means without limitation because She is the unconditioned infinite Brahman. The name also means She is seated in the mind."
By being Shri Kaivalya-pada-dayini (625th): "She confers on the devotees the pure, undiffentiated state of Kaivalya. Yogasutra 4, chapter 33 describes 'Kaivalya' as the establishment in its own nature of the power of consciousness. The devotees of Kamakala who find no distinction between the object of worship — Devata, and the individual Self attain the state of 'Kaivalya-Pada' or the state of Brahman."
She is also Shri Brahmani (821st): "By 'Brahma' is meant the 'Anandamaya-Kosa' and 'Ani' means the tail or 'Pucchagra.' According to sruti 'Brahmapuccham pratistha' She dwells in the tail of 'Anandamaya-Kosa' or 'Ani' means one who moves the Reality to action, i.e., indwelling Power of Reality."
Her 711th name is Shri Sadhvi: "A lady of pure character. Sadhu is the certitude that the Sadhak is one with Brahman."
She is also Shri Tattvadhika (906th): "Transcending the categories of the creation."Tattva"Also means"Sabda-Brahman," that elemental state of creation which lasts till the Final Dissolution," Pralaya," but which is not subject to death, birth and decay. Apralayam Yat Tisthati Sarvesam Bhogadayi Bhutanam Tattavamiti — that which abides beyond Dissolution and that which gives experience to all creation is Tattva (Sruti)."
Her 450th name is Shri Nandini: "One who enjoys (the Bliss), i.e., prajnanam of Brahman (Srutih); prajnanam Brahma; or the name of Gannga."
She is Shri Veda-Janani (338th): "The Mother of the Vedas, because they are Her breath — also because She as Sabda-Brahman becomes Vaikhari-Sabda, i.e., the Matrka, consisting of the 105 letters of the alphabet which is the source of the Vedas."
A distinctive quotation that is indicative of the call to self- realization, one that inspired Somerset Maugham in titling a book he wrote on Christopher Isherwood, is as follows:
"Get up! Wake up! Seek the guidance of an
Illumined teacher and realize the Self.
Sharp like a razor's edge is the path,
The sages say, difficult to traverse."
—- Death Instructing Nachiketa in the Katha (Word) Upanishad
May all seekers of Brahman realize that Shri Mataji Nirmala Devi is the incarnation of Shri Lalita Devi who has taken birth on Earth to give Self-realization. She is the Illumined teacher whose guidance and spiritual powers will make you realize the Self.
Jai Shri Ganapathy,
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