"Upanishad Amrut"Will help you understand the far deeper reality of Brahman/Lalita
UPANISHAD AMRUT
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:
http://www.amazon.com/Upanishad-Amrut-P-S-Sharma/dp/B00000JH90
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,
jagbir
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