“Did You See The Sun, A Light?”


The Devi Gita” alt=
“The Devi Gita's introduction of the Goddess clearly resembles, and seems consciously to have in mind, the story of the humbling of Agni, Vayu, and Indra as a mythological backdrop. Nilakantha immediately identifies the supreme lustrous power as Uma Haimavati, and the Devi Gita, in its concluding chapter, refers to the Devi as Haimavati (10.39). The introduction thus establishes by dramatic means the identity of the Goddess as the supreme Brahman of the Upanishads, an identification enhanced by the frequent use of Upanisadic terminology (verses 1.28-29). The blazing light symbolizes her nature as pure consciousness, her supreme, aniconic or formless form"

On the very first day of Self-realization and meditation Kash found himself standing on an endless cover of clouds. Where was this incredible, utterly peaceful Shangri-La that he had stumbled upon?

There was one distinguishing celestial landscape that held him spellbound — The Light! It was shining high above at a distance.

He kept gazing at it, spellbound by its indescribable uniqueness and infinite luminosity. It was an extremely bright globe, much brighter than many suns. Yet, in spite of its dazzling brightness it never strained, dazzled, or hurt his eyes.

Since Kash had never seen any light that bright he thought it must be the sun, but at a much closer proximity. His father, finding no other logical explanation, also agreed that must be the case.

After months of meditation it slowly began to dawn that what Kash was seeing could not possibly be the sun.

But Kash kept on insisting that it had to be the sun as nothing he had seen on Earth shone so bright.

However, a definite uncertainty dawned within his father's inquisitive mind. He had this peculiar habit of not believing anything unknown or speculative unless proven beyond the shadow of a doubt. The sun that his son was seeing did not make sense. Not only was it just above the Great Adi Shakti but it did not emit heat!

On September 11, 1994, at 13:05 p.m., the word Shaibhang (Self-illumined) at the opening stanza of the Sri Guru Granth Sahib indicated that there was more to this Truth than met the mind. If Guru Nanak had described Shaibhang to be Self-Illumined, then the "very bright sun" that Kash spoke about could not be true. Moreover, his extraordinary observation of 'this sun' created more questions and doubts. Kash maintained that:

     i) This 'Sun' is always behind Her at an angle but is not directly above, that is, at about 45 degrees.

     ii) It did not rise and fall like the earthly sun. The “Sun" above Shri Mataji Nirmala Devi is fixed and stationary.

     iii) 'This Sun' illuminates the entire Kingdom of God and enables everything to be clearly seen in fine detail, such as for example, the different hues of skin tone, which is why Kash could clearly see that Shri Jesus had a light brown skin tone and wore whitish-grey clothes, stretched taut by the sheer size of his muscular body.

     iv) Kash could not ascertain the exact size and distance of 'this Sun' despite numerous visits.

     v) In spite of its intense brightness this “Sun" emitted no heat. On the contrary, Kash said that the rays are cool!

Then one day he astounded his father by claiming that there are no shadows from the rays of this Sun! In all his journeys Kash insisted that he never saw any shadow in the Kingdom of the Spirit.

Though queried many times on this particular point, Kash maintained that “This Sun" does not create any shadow, a physical property which, however, is ubiquitous to our universal sun.

[In order to resolve this puzzling quandary of the 'different Sun' that Kash was daily witnessing, his father requested that he take this issue up with Shri Viswamata Nirmala Devi.

Kash went into meditation and the Divine Kundalini within his sacrum bone raised him up the Tree of Life into the Bridal Chamber. He burst through the clouds and reached His Kingdom within. There, the infinite light shone ever so brightly from above the Eternal Throne of the Great Mater Divinae Gratiae (Mother of Divine Grace) as She sat in Bliss and Joy. Shri Lok Mata Shri Nirmala Devi met him and the issue of “The Sun above Her" was raised.

The Spirit of the Living God informed Kash that it was not the sun he was seeing, but a Light!

Arwinder and Lalita enjoying themselves at a playground in Magog, Quebec, Canada
Until to-date, both Arwinder and
Lalita claim that the Light
above the Devi in the Kingdom
of God (Sahasrara Chakra) is
always there to be seen.

A few years later on April 7, 1996 Kash's younger brother Arwinder was asked if he had seen any sun or light when meditating with the Great Primordial Mother.

Without any hesitation, Arwinder replied that there was always a Light at Her place, but he was sure it couldn't be the Earth's sun. When asked how he came to that conclusion he said that the Light was different, somehow, as despite its extreme brightness it didn't hurt (strain or dazzle) his eyes like the sun does. Arwinder then added that one can gaze as long as one wishes at this Light, yet it doesn't hurt the eyes! When asked whether this Light cast shadows or not, Arwinder responded that he couldn't recall whether there were shadows or not.

On February 23, 1998 at 11.40 a.m. Arwinder was again asked about this Light above Shri Mataji. He reconfirmed that it was always above Her. He was then asked whether there were any shadows or not. This time he immediately replied that there were no shadows. His father asked him whether he was sure about that. He replied that he was definitely sure that there were no shadows!

On July 10 1998, at 10.35 a.m. Arwinder was posed the same question as to whether this Light caused any shadows. Again he replied there were none.

We must understand that for a child to say that light causes no shadows in the Spiritual World, unlike the common daily experience on Earth, requires the overwhelming confidence of an authentic spiritual experience.

On May 4, 2004 at 7.30 a.m. 10-year-old Lalita was asked about this Light:



Father: What is above Shri Mataji's head?

Lalita: The Light.

Father: Can you look at it for a long time?

Lalita: Yes, you can look at it.

Father: Does it not blind you?

Lalita: It doesn't blind me.

Father: Is it different from the sun you see on Earth?

Lalita: Yes.

Father: Why?

Lalita: It's smaller.

Father: Anything else?

Lalita: It doesn't blind you. What else? ...... It's brighter. OK?

Father: Thank you Lalita.



This Light is always above the Great Divine Mother, and this Spirit of God Almighty resides within the Sahasraras of all humans. Unlike Her incarnation on Earth as Shri Mataji Nirmala Devi who is now an aging octogenarian, She is eternally youthful and of unsurpassable beauty. Kash, Arwinder and Lalita have always maintained that they have never seen any woman as beautiful as Shri Maha-Devi who is truly the Great Primordial Goddess. (Shri Saraswati, Laxshmi and Kali are also extremely beautiful but none are comparable with the Maha-Devi.)

“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 Maha-Devi, the Great Goddess, wielding all power (Shakti) in the universe. Yet power is not just an attribute of the Goddess; she is power or Shakti itself. To her most devoted followers, known as Shaktas (worshippers of the supreme Shakti), she is the auspicious Mother of the World, ever anxious for the welfare of her children. Unlike the ferocious Hindu goddesses such as Kali and Durga, the World Mother of the Devi Gita is beautiful and benign, although some of her lesser manifestations may take on terrible forms. And unlike some other beneficent female divinities as Parvati and Lakshmi, she is subject to no male consort. Subject to none, she is the Shakti of all.”1

It is the last sentence that is most profound and true: “Subject to none, she is the Shakti of all.”Unlike Shri Shiva, Krishna, Brahma, Rama and Vishnu, who all have female consorts, neither Kash, Arwinder or Lalita have ever seen the Great Divine Mother with any companion. She alone sits on the Eternal Timeless Throne with the Light above Her at all times, and all the greatest gods, prophets and messengers bow down and meditate on Her. There is nothing higher or supreme to the Shakti in Heaven or Earth!



MahaDevi, the Great Goddess, began revelations on 13 November 1993

Jul 22, 2011
Dear Violet and all,

For me it was very important to get that exact date of Diwali as my memory had dimmed of that most auspicious day (as we had stopped celebrating Diwali after the 1984 Golden Temple attack by the Indian Army to flush out armed militants, and subsequent massacre of Sikhs after Indira Gandhi's assassination). Moreover, Diwali is not a designated holiday in Canada. Otherwise, as we had always celebrated Diwali, i would have been sure it was on Diwali that Kash met the Great Goddess.

Over the last few years i tried to google every couple of months for information, but failed despite my tenacity. There was just no information on the 1993 Diwali.

That it was on Diwali that the MahaDevi appeared onto the world stage in Kali Yuga could not have been more auspicious. The World Mother had kept Her promise, as recorded in the holy scriptures of Hinduism, to intervene when required for the sake of Her devotees!

"Devi originated at a time of cosmic crisis and, consequently, her role seems very similar to that of Visnu in his many avataras (incarnations). Just as Visnu promised to manifest himself in order to protect the cosmic balance, Devi, too, promises to return if needed.”

So my recent discovery that it was on _Saturday_ November 13 left me elated. It fit the recorded evidence perfectly: Kash and Shahwin were not at school!

However, i have always wondered why Kash only saw the Light and not the MahaDevi herself on the first day. The Devi had good reason:

“The Devi Gita and the related revelations on the Jeweled Island, while still affirming that the ultimate power and authority in the universe is the divine mother, avow that her highest form as the divine light, encompasses and transcends all gender.”

But there is more to the Light than that. It is supreme knowledge that we will probably be knowing for the very first time. i will post it when that chapter comes.

regards to all,

jagbir



The Devi Gita” alt=
“Devi is identical with Brahman and is symbolized by the aniconic form of dazzling light, without limbs, and without gender"

[The Goddess appears before the gods as a blazing light.]

1.26. Suddenly, on the ninth lunar day in the month of Caitra, on a Friday,
That lustrous power revealed in scripture appeared before the gods.
1.27. Praised on all sides by the four Vedas incarnate,
It blazed like ten million suns, yet soothed like ten million moons.
1.128. Flashing like ten million steaks of lightning tinged with red, that supreme lustrous power
Shone forth unencompassed above, across, and in the middle.
1.29. Without beginning or end, it had no body, no hands, no other limbs,[6]
Nor did it have a woman's form, a man's form, nor the two combined.[7]

Commentary

The Devi-Bhagavata, in its elaborate recounting of the Kena story, explicitly identifies the World-Mother with the yaksa, and thus with Brahman itself rather than just with a mediator of Brahman. Further, the Devi-Bhagavata adds a number of other details. The yaksa when it first appears is described as a mass of light (tejas) like ten million suns, soothing like ten million moons, without hands, feet, or other limbs. This spirit is also referred to as the supreme lustrous power (param mahas). When it disappears before Indra, it instructs him to recite the Maya-bija. For one hundred thousand years Indra devoutly carries out the recitation of this mantra. Then suddenly, on the ninth lunar day in the month of Caitra, the light appears, in the midst of which manifests a beautiful young woman, identified as Uma Haimavati Siva, while her description is that of Bhuvanesvari (the emergence of Bhuvanesvari out of the light in the Devi Gita is described in the next seven verses.)

The Devi Gita's introduction of the Goddess clearly resembles, and seems consciously to have in mind, the story of the humbling of Agni, Vayu, and Indra as a mythological backdrop. Nilakantha immediately identifies the supreme lustrous power as Uma Haimavati, and the Devi Gita, in its concluding chapter, refers to the Devi as Haimavati (10.39). The introduction thus establishes by dramatic means the identity of the Goddess as the supreme Brahman of the Upanishads, an identification enhanced by the frequent use of Upanisadic terminology (verses 1.28-29). The blazing light symbolizes her nature as pure consciousness, her supreme, aniconic or formless form...

The Devi Gita's introductory frame story thus fully resonates with the mythic and theological motifs of the two 'humbling' stories. The frame story thereby implicitly establishes the Goddess not only as the highest reality affirmed by the Upanishads, but also as the supreme power behind the primary gods of bhakti—Siva and Visnu—extolled in the earlier Puranas.”

Notes

[6] Mundaka 1.1.6 describes the supreme as “Without eyes or ears, without hands or feet.”In the Devi-Bhagavata's account of the humbling of Agni, Vayu, and Indra, the spirit/light that manifests itself before the gods is described as "lacking hands, feet, etc.” (12.8.20).
[7] In Maitri Upanishad 6.5, the supreme is characterized as “Woman, man, and eunuch,” and in Svetasvatara Upanisad 4.3, as “Woman, man, boy, and maiden.” (This latter text, however, goes on to describe the individual self as "neither a woman, nor a man, nor a eunuch"[5.10].) Such gender-inclusive descriptions of the ultimate emphasize the all-encompassing nature of the highest reality, and are especially prominent in the more theistic description of that ultimate, who appears in the form of a personal deity (isvara or isvari) endowed with various sexual characteristics. The nontheistic Hindu perspective accents the transcendent/ineffable nature of the supreme, in the form of the neuter Brahman, which is "neti, neti," neither this nor that, including neither male nor female. The Devi Gita synthesizes the theistic and nontheistic perspectives: in her aspect as pure consciousness, the Devi is identical with Brahman and is symbolized by the aniconic form of dazzling light, without limbs, and without gender. In her most compassionate aspect as World-Mother, she is symbolized as the auspicious, four-armed Bhuvanesvari, who is about to emerge from the dazzling light.

C. MacKenzie Brown, The Devi Gita: The Song of the Goddess
State University of New York Press (September 1998) pp. 58-62



Sri Garib Das
"Sant Garib Das does not see God as an abstract nothing. To him God is Light (Nur). His light is like the blazing splendour of the sun. It is the light that shines in all souls and pervades everywhere. It is the light the vision of which alone dispels all inner darkness. The light of God is revealed in the Saints. The spiritual experiences of the Saints are an evidence of the revelation of His light. His light is beyond the comprehension of ordinary mortals.

Says Garib Das : 'Contemplate on the Divine Light which is the true breaker of bonds. The Inscrutable is a self-existent Light, which mysteriously pervades the earth, the waters and the sky. In this and other worlds there is but one light of God.

Make Faith thy telescope and see His light in your own heart and in your own spiritual experience. The heart is the Temple of God which is light. God is self-absorbed in His light. He can be seen in the transcendent state. Fools in their ignorance cannot see His light. He has been realized by the Saints in the spirit of true Yoga. In the Sunya (Transcendent State), He can be realized.'2

According to Garib Das this transcendent state of God, in which His light is revealed, is a higher spiritual state which was not achieved even by Gorakh and Dattatreya. 'There the dhyana of Gorakh and Dattatreya does not reach. There only the supreme light of God prevails.'3 Garib Das further calls it Nur Nagar, the City of Light. It is a state of Nirvana, a state which can be attained through the Satguru.4 This Formless Light is Perfect, Ineffable, above all gunas, beyond knowledge (Jnam) and contemplation {dhyana). His mystery has not been known by any of the great Sages like Narada, Sanaka, Sanandana, or even by the Sheshnaga, The object of our worship should be His light and not any gods or goddesses.

We should sing of the Divine Light. We should praise the Divine Light. We should perform the Arati of and worship only the Divine Light. Thus Garib Das concentrates on strict monism in his metaphysical thought and expression.”

K. C. Gupta, Sri Garib Das
D.K. Fine Arts (March 2004) pp. 81-3

Notes 2. Guru Granth Sahib, p. 435
3. Guru Granth Sahib, p. 437
2. Guru Granth Sahib, p. 594


The Great Adi Shakti Shri Mataji Nirmala Devi
“First of all, we should not harm anyone who is walking in the path of God, the one who is a realized soul. There may be some mistakes in him. He may need correction. Nobody is perfect as yet. So do not harm. Always try to help. Secondly, anybody who is a real seeker, he may be wrong. He might have gone to wrong Gurus, he might have done wrong things. But have feelings for them because you have been going on wrong path yourself, sometimes. You have been misled before, so have more sympathies. That is why if you have done mistakes in a way it is good because you have more sympathies for such people. Then you are not to harm human beings in anyway, you are not to cause them any bodily harm, any emotional upsetting just for harm's sake; for correction it is alright.

The second Statute is that you have to stand on your own legs and know that you are here one with the Truth, the testimony of Truth, that you have seen the Truth. You know what Truth is and you cannot compromise with falsehood. You just cannot. For that you need not harm anyone. You have to just profess it. You have to stand up and say that you have seen the Truth and this is the Truth, and you have to be one with it so that people see that light of Truth in you and they accept it.

It is not for telling others that you have to be truthful and this; Is the Truth we have seen and this is what God's Laws are, how they work out. Through vibratory awareness we have been able to see that this is the Truth. But be completely confident about it. But for that first of all you must test yourself completely, otherwise you might be playing into the hands of evil. It happens with many people who start doing Sahaja Yoga in the beginning. So be cautious. Be sure that you are telling the Truth and nothing else and that you have felt the Truth in full ways. Those who have not felt the vibrations, should not talk of Sahaja Yoga. They have no authority. They have to receive vibrations. They have to fully imbibe within them and then they can say,” Yes, we felt.” This is very important task Sahaja Yogis have to do in these modern times-i.e. to tell aloud that they have found the Truth. That part is very weak.

In whatever way you like you can announce the Truth. You can write books, you can talk to your friends, relations and everyone and tell them,” this is the Truth now, that you have entered in the kingdom of God. That you have been blessed by the Grace of God. That you are realized souls, that you have felt the Divine power which is prevailing everywhere. That you can give realization to others. This you have to tell others and know that by your accepting the truth, you are not adding anything to the Truth but you are adoring yourself.

One requires courage to enjoy the Truth. Sometimes people may mock at you, laugh at you and persecute also but that should not be any worry to you because your relationship is with the Statutes, with the Grace of God. When that is your connection, you should not worry about other people and what they have to say about it. You have to stand up, adorn yourself with that Truth and talk to people and people will know that you found it. With that authenticity with which you speak people will know that you have found it. The difference between a realized soul and a non-realized soul is basically this, He does not talk of woes and his separation with God. He says 'I have found it now. This is it'. Like Christ said, 'I am the Light, I am the Path'. Or anybody else can say that but you can make out that it is not Truth. With the confidence, with that complete understanding, coming out of your heart people can make out, 'this is absolute Truth' and then all kinds of falsehood must be denounced. Doesn't matter if somebody feels bad, because by telling that you are saving them and not harming them.

But must be told in a correct way, not in frivolous way. In a very persuasive way, you must tell them that this is wrong. You must wait for the time when you can tell people, more in confidence. Tell them, 'this is wrong, it is wrong, you don't know. We have done the same thing'. This is how you are going to express your principle of Mastery or you can say 'GURU TATWA'. You have to be truthful. First and foremost thing is that, you should know the truth and stand on the testimony and that you should announce it.”

The Messiah-Paraclete-Ruh-Devi
Guru Purnima Day, 29th July 1980 at London, UK





“One has to know on this point that you have got the Light ... You have to give up all that is falsehood. If you are fully enlightened you will give up automatically. You don't have to be told. The Spirit automatically feels responsible that it has to give Light. It has to tell that you please give Light, because it is Light. Because it is Eternal Light nothing can kill it. There is a sloka, 'It cannot be killed by anybody, nothing can destroy it. Even if you want to suck it you cannot.' It is such a powerful Light. You can verify it whether it is eternal or not. You have to see for yourself you have such a unique Light within you. In the history of spirituality of this world so many have got Realization — such a Light in them. How could these stupid, flimsy, useless conditionings dominate you now, when you are the carrier of Eternal Light?”

Shri Sahasra-dala-padmastha Devi
Being The Light Of Pure Compassion,
Istanbul, Turkey — November 6, 1994

Sahasra-dala-padmastha (528th): Residing in the Thousand-Petaled Lotus.




“Higher consciousness is spiritual/mystical awareness. There are many progressive, sublime levels of higher consciousness which you can experience as you learn how to daily transcend your normal mind — with its thoughts about past, present and future — to enter the infinite, unlimited part of your being.

Higher consciousness is ever-increasing awareness of your spiritual essence, the meaning of life and of the underlying spiritual nature in all things. In elevating your awareness beyond your normal thought processes you can experience your true nature and potential.”

www.mysteries.ne





“Sahasrara: The seventh center at the top of the head is called the crown chakra. According to the ancient mystics, it governs 1,008 aspects or attributes of the soul body. These personae are transparent, a crystal-clear white light, ever present, shining through the circumference of the golden soul body. Here the soul dissolves even blissful visions of light and is immersed in pure space, pure awareness, pure being. within the sahasrara is the brahmarandhra, or"door of God,” an aperture in the sushumna nadi through which the kundalini exits the body, catapulting the mind beyond and into nirvikalpa samadhi, and the truly pure spirit escapes the body at death.”

Hinduism Today, July 1998





“As Jesus talks with his three chosen disciples, Matthew asks him to show him the"place of life,” which is, he says, the"pure light.”Jesus answers,” Every one [of you] who has known himself has seen it.”53 Here again, he deflects the question, pointing the disciple instead toward his own self-discovery.” (53. Dialogue of the Savior 132.15 — 16, in NHL 233.)"

Elaine Pagels, The Gnostic Gospels
Random House, New York, 1989, p. 131





201) Sri Sadgati-Prada

— Leads devotee to Highest Truth or Reality which is Herself.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





202) Sri Sarvesvari

— Queen of the Universe.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





203) Sri Sarvamayi

— Immanent in All.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





204) Sri Sarva-Mantra-Svarupini

— Embodiment of all mantras totaling 700,000.
— Embodiment of all Vedas.





205) Sri Sarva-Tantrarupa

— Form of all Tantras.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





207) Sri Manonmani

— Highest state of Consciousness.
— Secret name of Sri Durga.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





208) Sri Mahesvari

— One with Him, God Almighty.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





209) Sri Mahadevi

— The Greatest Goddess.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





210) Sri Mahalaksmi

— Great source of wealth.
— Mahalaksmi is the origin of everything manifested as the three gunas. Mark. Pr.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





212) Sri Maharupa

— The Supreme Form.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





213) Sri Maha-Pujya

— Worshipped by the Highest i.e. Sri Brahma, Vishnu and Shiva.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





214) Sri Maha-Pataka-Nasini

— Destroys the greatest of sins.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





215) Sri Maha-maya

— Supreme Creator of Illusion and Confusion to the greatest of Gods like Trimurtis.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





216) Sri Maha-Sattva

— Supreme Existence.
— Supreme Energy.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





217) Sri Maha-Saktih

— The Greatest Power.
—"To the Devi who abides in All beings in the form of Power.”

Sri Durga-Saptasati 32-34

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





218) Sri Maharatih

— The Greatest Bliss.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





220) Sri Mahaisvarya

— Having Greatest Dominion or Kingdom.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





221) Sri Mahavirya

— The Greatest Might.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





222) Sri Mahabala

— The Greatest Strength.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





223) Sri Mahabuddhih

— The Greatest Intelligence.
—"To the Devi who abides in All beings in the form of Pure Intelligence.”Sri Durga-Saptasati 20-22

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





224) Sri Mahasiddih

— The Greatest Fulfillment.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





226) Sri Maha-Tantra

— The Greatest Tantra.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





227) Sri Maha-Mantra

— The Greatest Mantra.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





228) Sri Maha-Yantra

— The Greatest Yantra.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





232) Sri Mahesvara-Maha-Kalpa-Maha-Tandava-Saksini

— Silent Witness to the dissolution of the Universe.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





237) Sri Maha-Chatuhsasti-Koti-Yogini-Gana-Sevita

— Served by 6,400,000 yoginis to fight powers of Darkness.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





244) Sri Charachara-Jagannatha

— Queen of the Universe.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





252) Sri Paramananda

— The Ultimate Bliss.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





254) Sri Dhyana-Dhyatr-Dhyeya-Rupa

— In the form of meditation, meditator and meditated.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





256) Sri Visvarupa

— Universe is Her Form.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





257) Sri Jagarini

— The Awake.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





262) Sri Turya

— The Fourth.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





263) Sri Sarvavastha Vivarjita

— Beyond all states. She is one with those who are beyond all those states mentioned above.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





265) Sri Brahmarupa

— Of the Form of Sri Brahma, the Creator.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





267) Sri Govindarupini

— Of the form of Sri Vishnu, the Sustainer.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





268) Sri Samharini

— Destroyer of Universe.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





280) Sri Padmanabha-Sahodari

— Sister of Sri Vishnu.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





285) Sri Abrahma-Kita-Janani

— Mother of all Life.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





290) Sri Sakalagama-Samdoha-Sukti-Samputa-Mauktika

— Most Precious Treasure.
— Quintessence of All Knowledge.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





296) Sri Anandinidhana

— Having neither Birth nor Death.
— Eternal.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





297) Sri Hari-Brahmendra-Sevita

— Served by Sri Vishnu, Brahma and Indra, being Their Overlord.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)





298) Sri Narayani

— Wife of Sri Vishnu, the Sustainer.

Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)




Notes
1. The Song of the Goddess, State University of New York Press, 2002, pg. 1



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CHILDREN OF THE NEW AGE
—  “THEY ARE DIFFERENT PAPA.”
“DID YOU SEE THE SUN, A LIGHT?”
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—  THE DIVINE UNITY
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—  “I ALSO RODE ON THE TIGER"
—  DEVI: THE GREAT GODDESS
—  “PAPA, YESTERDAY I SAW SHRI MATAJI"
—  THE CASE OF THE DOUBLE VISION
—  THE CASE OF THE DOUBLE TALK
—  THE CASE OF THE DOUBLE WITNESSES
—  THE CASE OF THE DOUBLE TIME
—  THE CASE OF THE DOUBLE MOTHERS
—  THE CASE OF THE DOUBLE BODIES
—  THE CASE OF THE DOUBLE WORLDS

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His Light Within
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Lalita Kaur McGill University
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Declaration of the Paraclete
The Paraclete opens the Kingdom of God
Cool Breeze of the Resurrection - BBC 1985
The Supreme Source Of Love 1985
The Great Mother
The Vision Part One
The Vision Part Two
The Vision Part Three
The Vision Part Four

EDITOR'S CHOICE ARTICLES

She saw all gods & goddesses paying obeisance
Reincarnation quotes from famous people
Reincarnation in early Christianity
Reincarnation in the New Testament
Reincarnation in the Old Testament
Reincarnation in the Jewish Kabbalah
Value of direct experience
Face to Face with God
Octad to Goddess Tripurasundarii
Devi
Devi Gita
Hymn to Durga
Glory to the Divine Mother
Enduring presence of Divine Feminine
Arwinder, what it is to be a spirit?
Arwinder: “I think He (Buddha) is bald, a bit big.”