"The supreme divinity, Lalita, is one's own blissful Self.”

> Now i know why over the past two days i am having deep
> meditations that are full of bliss and vibrations. It is because the
> knowledge of"spirit"Is coming directly from the eternal Shri Lalita
> Devi who resides in all Sahasraras. It is knowledge that the Divine
> Mother wants humans to know. Aham Brahma Asmi (I am Brahman)
> and Tat Twam Asi (That Thou Art) makes more sense now. i now
> want to be Silent for a few days to savour this Divine Nectar from
> Brahman Herself.

"The supreme divinity, Lalita, is one's own blissful Self.”

Bhavana Upanishad 1.27

"This primeval power is Tripura,
The supreme sovereign, Tripura;
Goddess great with ear-rings adorned
In sphere of fire abiding.”

Tripura Tapini Upanishad 1.9

"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

Arwinder started meditating on the Great Primordial Mother Shri Lalita Devi in early 1995 at the age of five after having his Kundalini raised by Kash. There was never even of hint of the profound spiritual experiences taking place right under the noses of his parents.

On August 9, 1995, at 6:25 p.m., while walking to the nearby Ivan Franko Park his father began talking to him about Shri Mataji Nirmala Devi. Arwinder casually replied that he also had met Her. His father stopped immediately and turned to face him, not believing what he had just heard. Arwinder was asked to repeat and the answer was the same — he had also been with the Great Primordial Mother. His father quickly found an empty bench in the park nearby and sat down with him. Arwinder then talked non-stop for thirty minutes, and priceless prasad (spiritual food) poured out from his mouth.

Arwinder told that although he had been meeting and talking to Shri Lalita Devi daily in meditation for a 'long time' he did not tell anybody as She told him not to do so. In other words, Arwinder was advised not to inform any family member that he was seeing Shri Mataji. It was just a day earlier on August 8, 1995, that She had given him permission to tell his father about his spiritual experiences — that was the reason he was talking about them today.

He explained that normally he meditated with the Great Spiritual Mother and 34 other 'Sahaja Yogis.' He said that he was sure about the exact figure as he had counted them on a number of occasions. According to him all them — from Shri Ganesha to Shri Jesus to Shri Shiva — are Sahaja Yogis and very friendly as he had talked to each and every one of them.

According to him during meditation the power (Kundalini) comes till the middle of his eyes at the Agnya chakra, and then slowly goes back down during sleep. Sometimes in meditation he gets"too much power" (intense Kundalini surge) and"Mother has to take it back," (Shri Mataji has to absorb the excess) or else it will"come out through the top of the head" (flow out through his Brahmarandhra.)

Arwinder was asked how did this power (Kundalini) feel, whether hot, warm or cold? He replied it is warm.

According to him:

- he had many conversations with Shri Lalita Devi and always talked about"good things," especially how beautiful this world was — the flowers, trees, grass, people, insects and so forth.

- he informed that his interior body is made of"bones and blood.” The Divine Mother had explained that to him after he had inquired about this subject.

- he observed that Shri Lalita Devi always wore different dresses daily, particularly those with patterns of small flowers. Often She wore red and gold colored dresses, considered"very nice"by Arwinder.

- he said that Shri Pancha-Brahma-Svarupini Devi had also taken him to visit Houses of Worship on numerous occasions. These spiritual buildings were of different shapes and colors: gold, dark red, blue, green and yellow. Inside their compounds there was always an abundance of offerings: bananas, coconuts, oranges, strawberries, pomegranates, apples, cooked rice, and other type of food in silver bowls. There were a variety of flowers arranged on both sides of these offerings.

- Whenever Shri Bhakta-harda-tamo-bheda-bhanumad-bhanu-santaih Devi arrived at these Houses of Worship She used to stop and help the spiritual beings to arrange the fruits, food and flowers. Some of them then remained behind to meditate with Her. After meditation these spiritual beings distributed all offerings. Arwinder also meditated with them as he wanted to eat the prasad! He adding that he declined some offerings but accepted the fruits.

- Arwinder added that the spiritual inhabitants of the city, which included children, were racially mixed — Caucasian, African, Oriental, Indian, and so forth. However, their physical appearances were different as that of human beings on Earth. They were ethereal in nature, like the Angels in the front-cover 'miracle' photo, but yet were of a 'solid' form judging from their clothes and activities. Put simply, they were all spirits, yet 'human.' It was difficult for him to explain how their spiritual bodies looked like, but his descriptions matched that of Kash.

- Arwinder also said that there are many people existing in the Kingdom of God but could not explain in numbers how many — a hundred thousand, millions? (For example, it is difficult for a five-year- old to be in Tokyo and determine its population.) This observation also confirmed what Kash said about the Spiritual World — that there are many people existing there.

More than a decade later today, October 7, 2006 it is obvious that both Arwinder and Kash are talking about the"Beauty of the three- great-cities, penetrating without and within, (that) is resplendent, non-dual, self-subsisting.”Only the Great Primordial Mother Shri Lalita Devi has the power to manifest this unfathomable Truth as She continues to ascend and penetrate into human consciousness.

i wrote this post after downloading and listening to the recitation of Shri Lalata Sahasranama. It is available free of charge at: http://www.vedamantram.com/ Enjoy this beautiful Tamil recitation of the splendour and glory of Her praises in Silence.

"The supreme divinity, Lalita, is one's own blissful Self.” "She alone is Atman. Other than Her is untruth, non-self.”- Always remember these priceless Truths daily for the rest of your lives and you are assured of moksa and immortality! What else is Self- realization other than realizing that Lalita is one's own blissful Self? And once She is realized within to be one's own blissful Self everything else is indeed untruth, non-self.

Jai Shri Ganapathi,



Arwinder, what it is to be a spirit?

Dear All,

In the late afternoon two days ago on 9-27-2006 i took Arwinder, my 16-year-old son, to the clinic as he had some skin rash. While waiting for the doctor i decided to ask him about the spirit as he had told me earlier that his visits into his Sahasrara were now getting less. In other words, as he was maturing he was meeting Shri Mataji less frequently. (Lalita also has been telling me the same for some time now.) That is why i decided to ask him about the spirit as i was having some difficulty understanding what it is to be a spirit? Since Arwinder meets the Adi Shakti in the Sahasara in his spirit form I expected facts based on firsthand experience:

i) i asked him if you can cross and pass one hand through the other or for example across the neck. He replied that you can, and even pass through fellow spirit beings or any obstacle for the matter.

ii) so if you can cross the hands and pass them through each other how was it possible to sit on Shri Durga's tiger? Arwinder replied that the spirit can assume any form to do any task. If the intention of your spirit is to sit on a tiger you will—the spirit just does that effortlessly.

iii) is it possible to feel one's heartbeat? In the first place, does one have a heart? Arwinder said a spirit has no heart or any internal organ for the matter.

iv) can the spirit assume any form? Arwinder confirmed that it can. The spirit can experience anything it desires - an insect, tree, animal, human being, mountain, ocean ......... even an entire planet or galaxy. It can contract into the smallest size or expand into the largest. But he clarified that one is always conscious of being the spirit. In other words, while experiencing being an ocean you are always conscious that you are still a spirit. Thus from a ocean you can easily become an entire galaxy, but at all times ever conscious of being a spirit. This consciousness of being spirit is always there.

v) so what is the spirit form at all times? What are you when you walk or sit? Arwinder said being the spirit and walking is like experiencing the wind. He said as a human it is really difficult to explain/understand this experience as there is nothing similar to it. The wind is the best he can come up with as the form of spirit is not solid.

vi) do you sit in front of the Adi Shakti at all times when you meet Her in the Sahasrara? He replied that there are times when She is not there but that does not mean anything as She is always present in Her invisible form and knows when you are meditating. All you need to do is meditate, whether She is before you or not. The point he was trying to make is that meditation should not be confined to Her actual presence in the Sahasrara because She is everywhere, within and without! Everything is Shakti.

Later the same evening i had a deep meditation that was full of vibrations and bliss. This continued into yesterday (and today too). There is something about the knowledge that brought forth this state of mind.

But I had forgotten to ask Arwinder one question—did he actually experience being a tree or insect?

Yesterday, as i went with him to get his contact lenses, i asked if he actually experienced being a tree or mountain, since he was so sure. He replied he never had experienced being a tree or mountain. Naturally i asked," So how do you know?”Arwinder replied that the Adi Shakti had given and explained this knowledge to him. Then did he ask Her to explain about the spirit? Arwinder replied that he never asked but the Divine Mother explained about the spirit on Her own accord. In fact She had over the years enlightened him about a number of spiritual issues.

i asked why he did not tell about spirit before? Arwinder replied he was never asked. Neither did he offer to spill out the remaining knowledge the Adi Shakti had given him. (The only time he did so was more than a decade ago when on August 9, 1995 he declared that he meditates with the Adi Shakti, and explained his experiences in detail. He was five.) Maybe that knowledge will be revealed as and when necessary and i have no desire to extract it yet. The Shakti has Her own way of making that happen.

Now i know why over the past two days i am having deep meditations that are full of bliss and vibrations. It is because the knowledge of"spirit"Is coming directly from the eternal Shri Lalita Devi who resides in all Sahasraras. It is knowledge that the Divine Mother wants humans to know. Aham Brahma Asmi (I am Brahman) and Tat Twam Asi (That Thou Art) makes more sense now. i now want to be Silent for a few days to savor this Divine Nectar from Brahman Herself.

Jai Shri Ganapathi,



Mahavakyas, or Great Sayings, of the Upanishads
Prepared by Jayaram Srinivasan

Prajnanam Brahma - Consciousness is Brahman

(Aitareya Upanishad 3.3, of Rg Veda)

Ayam Atma Brahma - This Self is Brahman

(Mandukya Upanishad 1.2, of Atharva Veda)

Tat Tvam Asi - Thou art that

(Chandogya Upanishad 6.8.7, of Sama Veda, Kaivalya Upanishad)

Aham Brahmasmi - I am Brahman

(Brhadaranyaka Upanishad 1.4.10, of Yajur Veda, Mahanarayana Upanishad)


Prajnanam Brahma - Consciousness is Brahman

(Aitareya Upanishad 3.3, of Rg Veda)

Other Translations: Brahman is pure consciousness; Brahman is knowing; Brahman is intelligence

In the sentence, 'Prajnanam Brahma' or Consciousness is Brahman, a definition of Reality is given. The best definition of Brahman would be to give expression to its supra-essential essence, and not to describe it with reference to accidental attributes, such as creatorship etc. That which is ultimately responsible for all our sensory activities, as seeing, hearing, etc., is Consciousness. Though Consciousness does not directly see or hear, it is impossible to have these sensory operations without it. Hence it should be considered as the final meaning of our mental and physical activities. Brahman is that which is Absolute, fills all space, is complete in itself, to which there is no second, and which is continuously present in everything, from the creator down to the lowest of matter. It, being everywhere, is also in each and every individual. This is the meaning of Prajnanam Brahma occurring in the Aitareya Upanishad.**


Ayam Atma Brahma - This Self is Brahman

(Mandukya Upanishad 1.2, of Atharva Veda)

Other Translations: Brahman is this Self; This Self is Brahma

The Mahavakya, 'Ayam Atma Brahma' or athis Self is Brahman,' occurs in the Mandukya Upanishad. 'Ayam' means athis,' and here athisness' refers to the self-luminous and non-mediate nature of the Self, which is internal to everything, from the Ahamkara or ego down to the physical body. This Self is Brahman, which is the substance out of which all things are really made. That which is everywhere, is also within us, and what is within us is everywhere. This is called 'Brahman,' because it is plenum, fills all space, expands into all existence, and is vast beyond all measure of perception or knowledge. On account of self-luminosity, non-relativity and universality, Atman and Brahman are the same. This identification of the Self with Absolute is not any act of bringing together two differing natures, but is an affirmation that absoluteness or universality includes everything, and there is nothing outside it.**


Tat Tvam Asi - Thou art that

(Chandogya Upanishad 6.8.7, of Sama Veda, Kaivalya Upanishad)
Other Translations: That is how you are; That art thou

In the Chandogya Upanishad occurs the Mahavakya, atat Tvam Asi' or athat thou art.' Sage Uddalaka mentions this nine times, while instructing his disciple Svetaketu in the nature of Reality. That which is one alone without a second, without name and form, and which existed before creation, as well as after creation, as pure Existence alone, is what is referred to as Tat or That, in this sentence. The term Tvam stands for that which is in the innermost recesses of the student or the aspirant, but which is transcendent to the intellect, mind, senses, etc., and is the real 'I' of the student addressed in the teaching. The union of Tat and Tvam is by the term Asi or are. That Reality is remote is a misconception, which is removed by the instruction that it is within one's own self. The erroneous notion that the Self is limited is dispelled by the instruction that it is the same as Reality.**


Aham Brahmasmi - I am Brahman.

(Brhadaranyaka Upanishad 1.4.10, of Yajur Veda, Mahanarayana Upanishad)

In the sentence, 'Aham Brahmasmi,' or I am Brahman, the 'I' is that which is the One Witnessing Consciousness, standing apart form even the intellect, different from the ego-principle, and shining through every act of thinking, feeling, etc. This Witness-Consciousness, being the same in all, is universal, and cannot be distinguished from Brahman, which is the Absolute. Hence the essential 'I' which is full, super-rational and resplendent, should be the same as Brahman. This is not the identification of the limited individual 'I' with Brahman, but it is the Universal Substratum of individuality that is asserted to be what it is. The copula 'am' does not signify any empirical relation between two entities, but affirms the non-duality of essence. This dictum is from the Brhadaranyaka Upanishad.**

** Excerpted from: Swami Krishnananda, The Philosophy of the Panchadasi," Chapter V: Discrimination of the Mahavakyas," The Divine Life Society, Sivananda Ashram, Rishikesh, India.




Aham Brahma asmi or"I am the Brahman"Is one of the corner piller of the hindu Philosophy.

A crude transilation would be"I am the world" (or I am the creator of the world"), As there is no world (My world) with out me, I am the one who creates my world, the good the bd, the relations in it, the happiness in it the sorrow in it, so I am the god of my world.

Max Muller makes it more explicit when he says: If people conceive God as a kind of Jupiter, or even as a Jehovah, then the idea can only be considered blasphemous... But after the Deity had been freed from its mythological character, the human mind, whether in India or elsewhere, had once realised the fact, that God was all in all, that there could be nothing besides God, that there could be one Infinite only, not two, the conclusion that the human soul also belonged to God was inevitable.


Tat Tvam Asi, a sanskrit sentence, translating variously to"Thou art that"," That thou art", or"You are that", is one of the four Mahavakyas (Grand Pronouncements) in Hinduism. It originally occurs in the Chandogya Upanishad. It first occurs in Chandogya 6.8.7, in the dialogue between Uddalaka and his son vetaketu; it appears at the end of a section, and is repeated at the end of the subsequent sections as a refrain. It is generally taken to mean that your soul or consciousness is wholly or partially the Ultimate Reality. That is to say, even before the creation of the universe, a unitary, divine consciousness existed, and that this consciousness is identical to your deepest self.

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