Guest guest Posted October 27, 2003 Report Share Posted October 27, 2003 I would like to share some excerpts from a long conversation I recently enjoyed with an accomplished Srividya upasak. This person has given me permission to post this transcription for those of you who might find it useful, but has asked that their name be withheld for privacy purposes. Q is me; A is them: Q: Is Shakti sadhana ultimately a misnomer? Is Shiva still the end goal? A: No. At the end Shiva and Shakti are One, with the Shakti principle predominating. That's why at Guru Paduka [the Chakra above Sahasrara], it's Ardhanareshwara/i. Q: So why do you say "with the Shakti principle predominating"? Because that's the way it is. That's why it is said, shakti vinaa shiva shava: "Without Shakti, Shiva is a corpse." If you've noticed, in all depictions Devi is on top. Even in coitus with Shiva. That is what it means. The Shakti principle predominates. Q: Okay, so what is Shakti without Shiva? She is Energy, satchidananda. She can create another Shiva at Her will. Q: She can?! A: She can. At Guru Paduka level, She is Ardhanareshwara/i; then at the Mahaabindu level She is formless, attributeless – pure bliss. In permanent orgasm – that's the only way the "bliss" on reaching that level can be explained in mundane terms. You have heard the famous saying, Eko satya vipraah bahudhaa vadantIM : "The truth is one, the wise call it by many names." And here, vipraah denotes Visheshena prayaanam karoti iti Viprah – who cleaves a path of their own is vipraah. Similarly "brahmana" does not get that right to be called "brahmana" just because he was born in a Brahmin family but by dint of sheer merit to be called a brahmana. Brahmajnaaneeti brahmana – that is, one who has REAL experience of Brahma – alone is a Brahmin. Now, you will find that Brahminical hegemonists use viprah synonymously with Brahmin. But in truth, both denote different types of people. That birth ALONE does not give any right is spoken to in various shrutis and smritis. Birth gives you a higher place to start off; that is all. The story of Satyakama Jabala is an example. Similarly, many of the Rishis were non-Brahmins BY BIRTH. The Rishi of Haadi Vidya is Lopamudra – a non-Brahmin. The Rishi of Gayatri – considered the Greatest Vaideeka mantra is Vishwamitra – another person who was not BORN a Brahmin. Thus anyone who cleaves his own path is a Vipra and anyone who gets to know Brahma is a Brahmin. Q: But so much of what one hears and reads ends with Shiva. Devi is a more like a taxicab, and Shiva is where she drops you off. That kind of thing. A: Okay, we will have to explain that in detail. The Urdhwamnaya Dhyana will solve a lot of problems for you. Tell me, how many faces has Shiva? Q: Normally, Sadashiva is said to have five faces. A: Yes, but really it is six; only the sixth is hidden. Each face has a name, and from each of the faces a group of mantras emanated numbering millions. The mantras of the four groups are the mantras of East; West, North, South. These are the mantras that are normally called the Amnaya Mantras. Urdhwamnaya – the "upper" one – and anuttaramnaya – the one above the upper one! – are available only to the upasakas of the Mahaa ShodaShakshari; thus we have the Urdhwamnaya Dhyana. For those initiated as far as Mahaa Shodashi, The six faces are the four facing the four cardinal points, a fifth looking up, and a sixth below and ever hidden – it is called anuttaramnaaya; that which is above the one above, i.e., the one below. Now, then. The Urdhwamnaya Dhyana says: "On the most enchanting golden island, in the middle of the ocean of nectar, in the grove of kalpavrikshas, in the nine-pillared ruby hall, on a throne studded with precious stones and having the effulgence of an infinite number of suns and moons, the Urdhwamnaya aspect of Shiva sits, half being Ambika [Devi], appropriately ornamented. She is ever 16 years old, with a smiling face, three eyes and the crescent, wearing otherworldly, divine ornaments and clothes. With Her four hands, She holds a drinking vessel (perhaps a brandy snifter!); trishoola; book; and displays the chin mudra. She is attended to by all the Devas including Mahaashoda (whom you shall come to know later). So shall one meditate upon the Shiva who is Ardhanareshwara." But here is the important part. Look back at the last line: "So shall one meditate upon the Shiva who is Ardhanareshwara." Okay? So that dhyana was of SHIVA as Ardhanareshwara! But the next line continues, pum roopam vaa smareddevI strIroopam vaa vicintayet: "DEVI can be meditated upon as a man or woman." adhava nishkalam dhyaayetsachidaananda lakshanam: "or SHE can be meditated upon as attributeless; as a sign of absolute bliss." sarwa tejomayam dhyAyet sa caraacara vigraham: "SHE shall be meditated upon as the quintessence of all Energy and of all Living Beings." Q: Could you clarify, what is the chin mudra? A: Well, the common knowledge is holding thumb and forefingers so that they make an "O"; and the other fingers straight. But in SriVidya, the chinmudra is slightly different: The forefinger goes to the root of the thumb, and the thumb presses the forefinger to the junction of thumb and palm. Q: While we are on the subject on mantras, can I ask you the proper dhyana to accompany the Panchadasi mantra? A: Yes. It is: dhyAyet kAmeshwarAnkastAM kuruvindamaNiprabhAM shoNAMbarassrugAlepAM sarwAMgiNavibhUShANAM saundaryashevadhIM seShucApapAshAMkushojjwalAM swAbhAbhiraNimAdyAbhih sevyAM sarwaniyAmikAM saccidAnandavapUShAM sadayApAMgavibhramAM sarwalokaikajananIM smerasyAM lalitAMbikAM dhyAyet kAmeshwarAnkastAM = She shall be meditated upon as seated on the lap of (which means "in coitus with") Kameswara. kuruvindamaNiprabhAM = red colored shoNAMbarassrugAlepAM= having red vermillion marks sarwAMgiNavibhUShANAM= having all ornaments saundaryashevadhIM= the epitome of beauty seShucApapAshAMkushojjwalAM= shining by the light of the light of pasha (the noose) and ankusha (the goad) swAbhAbhiraNimAdyAbhih sevyAM = being served by Anima (one of the eight Siddhis) and other siddhis (Mahima, Laghima, etc) sarwaniyAmikAM= the controller of everything saccidAnandavapUShAM= having the body of eternal bliss sadayApAMgavibhramAM= having a kind smile sarwalokaikajananIM= Mother of all the worlds smerasyAM lalitAMbikAM= Lalitambika (here referring to Her Panchadasi form) shall be meditated upon thus." That's the dhyana. But consider the line saundaryashevadhIM - "the epitome of beauty." MY Panchadashi has to be a Saundarya shevadhi to me, the epitome of beauty - TO ME. You see, the depiction has to relate to the sadhaka personally. If YOU think a certain depiction or conception of Her is the epitome of beauty, then that is the One for YOU. It's a personal, one on one relationship. Similarly, there are innumerable Lalitas, depending on the number of sadhakas with the attributes - likes and dislikes - of THAT sadhaka. Q: What is the relationship between Meenakshi/Matangi and Panchadasi? They are very close, I think? Mathangi/Meenaakshi is the Supreme Advisor to Lalitha, just as Vaaraahi is her Supreme Commander. Q: The military parallel there is interesting, don't you think? A: I would say a political rather than a military structure. The political leader governs. Likewise, we have to RULE ourselves with discipline and fight our enemies within, and at times outside us. And so part of what She sends Her devotees is the discipline we need to move closer to Her. Q: But the military implication is still there, wouldn't you agree? To have a "Supreme Commander" implies that you have a large army. A: Yes. Her army consists of the innumerable shaktis. Q: And if you need a "Supreme Advisor," that assumes you are a leader with certain tasks to carry out and interests to satisfy; some of which may conflict with the tasks and interests of other leaders? A: She is a leader with interests of humanity as Her goal, for which she may require advise – on how to make humanity progress faster and better. Q: Listen, I am sorry if I am asking the wrong sorts of questions. But I find them intriguing: Leader of whom? Or of what? Advisor on what? Commander of whom? To do what? And why? A: No, they are the right sorts of questions. They make you think. Indeed, a person should know all of these things to be a sadhaka. Aum Maatangyai Namahe Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 27, 2003 Report Share Posted October 27, 2003 DB, Ah, again, thank you for sharing this. It is so rare, really, in this life to have the opportunity to discuss Devi in such depth, with such passion and detail. Sometimes I wish for more of that. I love this: "She is a leader with interests of humanity as Her goal" That's a sentiment that I could use reminding of more often. Sometimes I think She doesn't notice at all, or that there is no hope for humanity to progress. I often wonder... It's nice to stop and consider these things. Namaste, pr , "Devi Bhakta" <devi_bhakta> wrote: > I would like to share some excerpts from a long conversation I > recently enjoyed with an accomplished Srividya upasak. This person > has given me permission to post this transcription for those of you > who might find it useful, but has asked that their name be withheld > for privacy purposes. Q is me; A is them: > > Q: Is Shakti sadhana ultimately a misnomer? Is Shiva still the end > goal? > > A: No. At the end Shiva and Shakti are One, with the Shakti > principle predominating. That's why at Guru Paduka [the Chakra above > Sahasrara], it's Ardhanareshwara/i. > > Q: So why do you say "with the Shakti principle predominating"? > > Because that's the way it is. That's why it is said, shakti vinaa > shiva shava: "Without Shakti, Shiva is a corpse." If you've noticed, > in all depictions Devi is on top. Even in coitus with Shiva. That is > what it means. The Shakti principle predominates. > > Q: Okay, so what is Shakti without Shiva? > > She is Energy, satchidananda. She can create another Shiva at Her > will. > > Q: She can?! > > A: She can. At Guru Paduka level, She is Ardhanareshwara/i; then at > the Mahaabindu level She is formless, attributeless – pure bliss. In > permanent orgasm – that's the only way the "bliss" on reaching that > level can be explained in mundane terms. > > You have heard the famous saying, Eko satya vipraah bahudhaa > vadantIM : "The truth is one, the wise call it by many names." And > here, vipraah denotes Visheshena prayaanam karoti iti Viprah – who > cleaves a path of their own is vipraah. Similarly "brahmana" does > not get that right to be called "brahmana" just because he was born > in a Brahmin family but by dint of sheer merit to be called a > brahmana. > > Brahmajnaaneeti brahmana – that is, one who has REAL experience of > Brahma – alone is a Brahmin. Now, you will find that Brahminical > hegemonists use viprah synonymously with Brahmin. But in truth, both > denote different types of people. That birth ALONE does not give any > right is spoken to in various shrutis and smritis. Birth gives you a > higher place to start off; that is all. The story of Satyakama > Jabala is an example. > > Similarly, many of the Rishis were non-Brahmins BY BIRTH. The Rishi > of Haadi Vidya is Lopamudra – a non-Brahmin. The Rishi of Gayatri – > considered the Greatest Vaideeka mantra is Vishwamitra – another > person who was not BORN a Brahmin. Thus anyone who cleaves his own > path is a Vipra and anyone who gets to know Brahma is a Brahmin. > > Q: But so much of what one hears and reads ends with Shiva. Devi is > a more like a taxicab, and Shiva is where she drops you off. That > kind of thing. > > A: Okay, we will have to explain that in detail. The Urdhwamnaya > Dhyana will solve a lot of problems for you. Tell me, how many faces > has Shiva? > > Q: Normally, Sadashiva is said to have five faces. > > A: Yes, but really it is six; only the sixth is hidden. Each face > has a name, and from each of the faces a group of mantras emanated > numbering millions. The mantras of the four groups are the mantras > of East; West, North, South. These are the mantras that are normally > called the Amnaya Mantras. > > Urdhwamnaya – the "upper" one – and anuttaramnaya – the one above > the upper one! – are available only to the upasakas of the Mahaa > ShodaShakshari; thus we have the Urdhwamnaya Dhyana. For those > initiated as far as Mahaa Shodashi, The six faces are the four > facing the four cardinal points, a fifth looking up, and a sixth > below and ever hidden – it is called anuttaramnaaya; that which is > above the one above, i.e., the one below. > > Now, then. The Urdhwamnaya Dhyana says: > > "On the most enchanting golden island, in the middle of the ocean of > nectar, in the grove of kalpavrikshas, in the nine-pillared ruby > hall, on a throne studded with precious stones and having the > effulgence of an infinite number of suns and moons, the Urdhwamnaya > aspect of Shiva sits, half being Ambika [Devi], appropriately > ornamented. She is ever 16 years old, with a smiling face, three > eyes and the crescent, wearing otherworldly, divine ornaments and > clothes. With Her four hands, She holds a drinking vessel (perhaps a > brandy snifter!); trishoola; book; and displays the chin mudra. She > is attended to by all the Devas including Mahaashoda (whom you shall > come to know later). So shall one meditate upon the Shiva who is > Ardhanareshwara." > > But here is the important part. Look back at the last line: "So > shall one meditate upon the Shiva who is Ardhanareshwara." Okay? So > that dhyana was of SHIVA as Ardhanareshwara! But the next line > continues, pum roopam vaa smareddevI strIroopam vaa > vicintayet: "DEVI can be meditated upon as a man or woman." adhava > nishkalam dhyaayetsachidaananda lakshanam: "or SHE can be meditated > upon as attributeless; as a sign of absolute bliss." sarwa tejomayam > dhyAyet sa caraacara vigraham: "SHE shall be meditated upon as the > quintessence of all Energy and of all Living Beings." > > Q: Could you clarify, what is the chin mudra? > > A: Well, the common knowledge is holding thumb and forefingers so > that they make an "O"; and the other fingers straight. But in > SriVidya, the chinmudra is slightly different: The forefinger goes > to the root of the thumb, and the thumb presses the forefinger to > the junction of thumb and palm. > > Q: While we are on the subject on mantras, can I ask you the proper > dhyana to accompany the Panchadasi mantra? > > A: Yes. It is: dhyAyet kAmeshwarAnkastAM kuruvindamaNiprabhAM > shoNAMbarassrugAlepAM sarwAMgiNavibhUShANAM saundaryashevadhIM > seShucApapAshAMkushojjwalAM swAbhAbhiraNimAdyAbhih sevyAM > sarwaniyAmikAM saccidAnandavapUShAM sadayApAMgavibhramAM > sarwalokaikajananIM smerasyAM lalitAMbikAM > > dhyAyet kAmeshwarAnkastAM = She shall be meditated upon as seated > on the lap of (which means "in coitus with") Kameswara. > kuruvindamaNiprabhAM = red colored > shoNAMbarassrugAlepAM= having red vermillion marks > sarwAMgiNavibhUShANAM= having all ornaments > saundaryashevadhIM= the epitome of beauty > seShucApapAshAMkushojjwalAM= shining by the light of the light of > pasha (the noose) and ankusha (the goad) > swAbhAbhiraNimAdyAbhih sevyAM = being served by Anima (one of the > eight Siddhis) and other siddhis (Mahima, Laghima, etc) > sarwaniyAmikAM= the controller of everything > saccidAnandavapUShAM= having the body of eternal bliss > sadayApAMgavibhramAM= having a kind smile > sarwalokaikajananIM= Mother of all the worlds > smerasyAM lalitAMbikAM= Lalitambika (here referring to Her > Panchadasi form) shall be meditated upon thus." > > That's the dhyana. But consider the line saundaryashevadhIM - "the > epitome of beauty." MY Panchadashi has to be a Saundarya shevadhi to > me, the epitome of beauty - TO ME. You see, the depiction has to > relate to the sadhaka personally. If YOU think a certain depiction > or conception of Her is the epitome of beauty, then that is the One > for YOU. It's a personal, one on one relationship. Similarly, there > are innumerable Lalitas, depending on the number of sadhakas with > the attributes - likes and dislikes - of THAT sadhaka. > > Q: What is the relationship between Meenakshi/Matangi and > Panchadasi? They are very close, I think? > > Mathangi/Meenaakshi is the Supreme Advisor to Lalitha, just as > Vaaraahi is her Supreme Commander. > > Q: The military parallel there is interesting, don't you think? > > A: I would say a political rather than a military structure. The > political leader governs. Likewise, we have to RULE ourselves with > discipline and fight our enemies within, and at times outside us. > And so part of what She sends Her devotees is the discipline we need > to move closer to Her. > > Q: But the military implication is still there, wouldn't you agree? > To have a "Supreme Commander" implies that you have a large army. > > A: Yes. Her army consists of the innumerable shaktis. > > Q: And if you need a "Supreme Advisor," that assumes you are a > leader with certain tasks to carry out and interests to satisfy; > some of which may conflict with the tasks and interests of other > leaders? > > A: She is a leader with interests of humanity as Her goal, for which > she may require advise – on how to make humanity progress faster and > better. > > Q: Listen, I am sorry if I am asking the wrong sorts of questions. > But I find them intriguing: Leader of whom? Or of what? Advisor on > what? Commander of whom? To do what? And why? > > A: No, they are the right sorts of questions. They make you think. > Indeed, a person should know all of these things to be a sadhaka. > > Aum Maatangyai Namahe Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 28, 2003 Report Share Posted October 28, 2003 Dear Prainbrow: It is true that we lesser mortals will feel that way. I too have felt that way time and again. but as time goes on and the larger picture emerges we see that SHE has not only been watching but guiding and protectingas well. We must all thank DB for his great work in asking the right questions. Kochu , "prainbow61" <paulie- rainbow@u... wrote: DB, Ah, again, thank you for sharing this. It is so rare, really, in this life to have the opportunity to discuss Devi in such depth, with such passion and detail. Sometimes I wish for more of that. I love this: "She is a leader with interests of humanity as Her goal" That's a sentiment that I could use reminding of more often. Sometimes I think She doesn't notice at all, or that there is no hope for humanity to progress. I often wonder... It's nice to stop and consider these things. Namaste, pr , "Devi Bhakta" <devi_bhakta wrote: I would like to share some excerpts from a long conversation I recently enjoyed with an accomplished Srividya upasak. This person has given me permission to post this transcription for those of you who might find it useful, but has asked that their name be withheld for privacy purposes. Q is me; A is them: Q: Is Shakti sadhana ultimately a misnomer? Is Shiva still the end goal? A: No. At the end Shiva and Shakti are One, with the Shakti principle predominating. That's why at Guru Paduka [the Chakra above Sahasrara], it's Ardhanareshwara/i. Q: So why do you say "with the Shakti principle predominating"? Because that's the way it is. That's why it is said, shakti vinaa shiva shava: "Without Shakti, Shiva is a corpse." If you've noticed, in all depictions Devi is on top. Even in coitus with Shiva. That is what it means. The Shakti principle predominates. Q: Okay, so what is Shakti without Shiva? She is Energy, satchidananda. She can create another Shiva at Her will. Q: She can?! A: She can. At Guru Paduka level, She is Ardhanareshwara/i; then at the Mahaabindu level She is formless, attributeless – pure bliss. In permanent orgasm – that's the only way the "bliss" on reaching that level can be explained in mundane terms. You have heard the famous saying, Eko satya vipraah bahudhaa vadantIM : "The truth is one, the wise call it by many names." And here, vipraah denotes Visheshena prayaanam karoti iti Viprah – who cleaves a path of their own is vipraah. Similarly "brahmana" does not get that right to be called "brahmana" just because he was born in a Brahmin family but by dint of sheer merit to be called a brahmana. Brahmajnaaneeti brahmana – that is, one who has REAL experience of Brahma – alone is a Brahmin. Now, you will find that Brahminical hegemonists use viprah synonymously with Brahmin. But in truth, both denote different types of people. That birth ALONE does not give any right is spoken to in various shrutis and smritis. Birth gives you a higher place to start off; that is all. The story of Satyakama Jabala is an example. Similarly, many of the Rishis were non-Brahmins BY BIRTH. The Rishi of Haadi Vidya is Lopamudra – a non-Brahmin. The Rishi of Gayatri – considered the Greatest Vaideeka mantra is Vishwamitra – another person who was not BORN a Brahmin. Thus anyone who cleaves his own path is a Vipra and anyone who gets to know Brahma is a Brahmin. Q: But so much of what one hears and reads ends with Shiva. Devi is a more like a taxicab, and Shiva is where she drops you off. That kind of thing. A: Okay, we will have to explain that in detail. The Urdhwamnaya Dhyana will solve a lot of problems for you. Tell me, how many faces has Shiva? Q: Normally, Sadashiva is said to have five faces. A: Yes, but really it is six; only the sixth is hidden. Each face has a name, and from each of the faces a group of mantras emanated numbering millions. The mantras of the four groups are the mantras of East; West, North, South. These are the mantras that are normally called the Amnaya Mantras. Urdhwamnaya – the "upper" one – and anuttaramnaya – the one above the upper one! – are available only to the upasakas of the Mahaa ShodaShakshari; thus we have the Urdhwamnaya Dhyana. For those initiated as far as Mahaa Shodashi, The six faces are the four facing the four cardinal points, a fifth looking up, and a sixth below and ever hidden – it is called anuttaramnaaya; that which is above the one above, i.e., the one below. Now, then. The Urdhwamnaya Dhyana says: "On the most enchanting golden island, in the middle of the ocean of nectar, in the grove of kalpavrikshas, in the nine-pillared ruby hall, on a throne studded with precious stones and having the effulgence of an infinite number of suns and moons, the Urdhwamnaya aspect of Shiva sits, half being Ambika [Devi], appropriately ornamented. She is ever 16 years old, with a smiling face, three eyes and the crescent, wearing otherworldly, divine ornaments and clothes. With Her four hands, She holds a drinking vessel (perhaps a brandy snifter!); trishoola; book; and displays the chin mudra. She is attended to by all the Devas including Mahaashoda (whom you shall come to know later). So shall one meditate upon the Shiva who is Ardhanareshwara." But here is the important part. Look back at the last line: "So shall one meditate upon the Shiva who is Ardhanareshwara." Okay? So that dhyana was of SHIVA as Ardhanareshwara! But the next line continues, pum roopam vaa smareddevI strIroopam vaa vicintayet: "DEVI can be meditated upon as a man or woman." adhava nishkalam dhyaayetsachidaananda lakshanam: "or SHE can be meditated upon as attributeless; as a sign of absolute bliss." sarwa tejomayam dhyAyet sa caraacara vigraham: "SHE shall be meditated upon as the quintessence of all Energy and of all Living Beings." Q: Could you clarify, what is the chin mudra? A: Well, the common knowledge is holding thumb and forefingers so that they make an "O"; and the other fingers straight. But in SriVidya, the chinmudra is slightly different: The forefinger goes to the root of the thumb, and the thumb presses the forefinger to the junction of thumb and palm. Q: While we are on the subject on mantras, can I ask you the proper dhyana to accompany the Panchadasi mantra? A: Yes. It is: dhyAyet kAmeshwarAnkastAM kuruvindamaNiprabhAM shoNAMbarassrugAlepAM sarwAMgiNavibhUShANAM saundaryashevadhIM seShucApapAshAMkushojjwalAM swAbhAbhiraNimAdyAbhih sevyAM sarwaniyAmikAM saccidAnandavapUShAM sadayApAMgavibhramAM sarwalokaikajananIM smerasyAM lalitAMbikAM dhyAyet kAmeshwarAnkastAM = She shall be meditated upon as seated on the lap of (which means "in coitus with") Kameswara. kuruvindamaNiprabhAM = red colored shoNAMbarassrugAlepAM= having red vermillion marks sarwAMgiNavibhUShANAM= having all ornaments saundaryashevadhIM= the epitome of beauty seShucApapAshAMkushojjwalAM= shining by the light of the light of pasha (the noose) and ankusha (the goad) swAbhAbhiraNimAdyAbhih sevyAM = being served by Anima (one of the eight Siddhis) and other siddhis (Mahima, Laghima, etc) sarwaniyAmikAM= the controller of everything saccidAnandavapUShAM= having the body of eternal bliss sadayApAMgavibhramAM= having a kind smile sarwalokaikajananIM= Mother of all the worlds smerasyAM lalitAMbikAM= Lalitambika (here referring to Her Panchadasi form) shall be meditated upon thus." That's the dhyana. But consider the line saundaryashevadhIM - "the epitome of beauty." MY Panchadashi has to be a Saundarya shevadhi to me, the epitome of beauty - TO ME. You see, the depiction has to relate to the sadhaka personally. If YOU think a certain depiction or conception of Her is the epitome of beauty, then that is the One for YOU. It's a personal, one on one relationship. Similarly, there are innumerable Lalitas, depending on the number of sadhakas with the attributes - likes and dislikes - of THAT sadhaka. Q: What is the relationship between Meenakshi/Matangi and Panchadasi? They are very close, I think? Mathangi/Meenaakshi is the Supreme Advisor to Lalitha, just as Vaaraahi is her Supreme Commander. Q: The military parallel there is interesting, don't you think? A: I would say a political rather than a military structure. The political leader governs. Likewise, we have to RULE ourselves with discipline and fight our enemies within, and at times outside us. And so part of what She sends Her devotees is the discipline we need to move closer to Her. Q: But the military implication is still there, wouldn't you agree? To have a "Supreme Commander" implies that you have a large army. A: Yes. Her army consists of the innumerable shaktis. Q: And if you need a "Supreme Advisor," that assumes you are a leader with certain tasks to carry out and interests to satisfy; some of which may conflict with the tasks and interests of other leaders? A: She is a leader with interests of humanity as Her goal, for which she may require advise – on how to make humanity progress faster and better. Q: Listen, I am sorry if I am asking the wrong sorts of questions. But I find them intriguing: Leader of whom? Or of what? Advisor on what? Commander of whom? To do what? And why? A: No, they are the right sorts of questions. They make you think. Indeed, a person should know all of these things to be a sadhaka. Aum Maatangyai Namahe Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 28, 2003 Report Share Posted October 28, 2003 This post was was amazingly beautiful. Thank you Devi Bhakta! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 29, 2003 Report Share Posted October 29, 2003 Thank you, Prainbow, JaiMaa1008, RudraJoe, and others who took the time to read this excerpt. I'm glad you found it worthwhile. I will certainly post more in the future. If any of you have questions you'd like to see addressed, please mail them to me and I will try to convey them. DB Quote Link to comment Share on other sites More sharing options...
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