Ch 6. pt 2- the four levels of Speech!

[Guest guest]

Shyam-ji writes :

 

( All i can humbly say, is that "Thank God Bhagwan

Ramana spoke, ..and spoke." )

 

Yes! But when Sri Ramana SPEAKS , IT IS NO ORDINARY SPEECH ! DEVI

VANI HERSELF dances on the tongue of this great saint of Arunachala!

Yes, his speech is 'paravaak' or 'paravaani'!

 

may i bring to your kind attention four levels of speech in this

context?

 

Paravani, Vaikari, Madhyama, Pashyanti?

 

 

That inner vibration, which is the source of all

sound, is called by the scriptures Paravani or Paravak,

supreme speech.

 

The paravani level of speech exists within all of us.

 

Ordinarily, we are aware of only one level of speech. We are aware

only of the speech of our inert physical tongue, just as we are

aware only of our physical body and senses. yet the pysical body is

only the body of the waking state.

 

Within the pysical body is the subtle body into which we enter when

we dream.

 

Beyond that is the causal body, in which we experience deep sleep.

And beyond the causal body is the supracausal body, the body of pure

light, in which we experience the state of true meditation, the

transcendental state called Turiya.

 

Just as we have these four bodies, one within the other, we also

have four levels of speech, which are linked with the four bodies.

 

The name of the gross level of speech, the speech of the

physical tongue, is Vaikari.

 

The second level of speech is called Madhyama; it corresponds to the

subtle body and is located in the throat region.

 

The third level of speech, called Pashyanti, corresponds to the

causal body and is located in the region of the heart.

 

The fourth and highest level of speech is located in the navel

region. That is Paravani.

 

Paravani is the level of sound as pure, unmanifest Consciousness,

the level of the Self. It pervades everything, extending from east to

west, from south to north, from above to below. It is

within all of us; it is spanda, the inner creative

pulsation which continually vibrates. The entire universe,

with all its forms, was born from that pulsation of

paravani. Infinite syllables and words and sentences exist

within paravani in the form of vibration. A peacock egg

contains all the colors of a peacock's feathers in a

potential form. Similarly, all words and syllables exist in

paravani in an undifferentiated seed form. That seed,

which contains all words, is the pure aham, the perfect

I-consciousness.

 

((((SNIP SNIP )))))))))))

 

(SWAMI Mmuktananda - FROM THE BOOK 'I AM THAT

 

When great adepts like Sri Ramana spoke . thieir speech is described

as 'paravak' not 'vaikhari' (NOT ordinary speech INDULGED in by

most of us. )

 

in this context i like to recall verse 60 of Viveka Chudamani

 

"Vaagvaikharee, Sabdajharee, Saastra <br>vyakhyana kausalam

Vaidushyam, Vidushaam, Tadvad-bhuktaye, Na tu mukataye."

 

"Loud speech consisting of a shower of words, the skill

in expounding the scriptures, and likewise erudition

- these merely bring on a little personal enjoyment

to the scholar, but are no good for liberation."

 

("Bhukti" also means the earning of one's bread. Erudition

helps in earning one's bread - )

 

VAIKHARI IS THE LOWEST FORM OF SPEECH and most politicians who

dabble in words are guilty of this ( demagogues)

 

In any case, SRI RAMANA HARDLY SPOKE AND WHEN HE SPOKE , IT WAS

ONLY 'PARAVAK' ! aS YOU MAY BE AWARE, SRI rAMANA GAVE 'SHAKTIPAAT'

THROUGH 'MAUNA' DIKSHA! sRI BHASKARAYA, THE TANTRIK GURU,

GAVE 'SHAKTIPAT ' THROUGH 'NAYANA' DIKSHA' ! SRI RAMAKRISHNA

PARAMAHAMSA GAVE 'SPARSHA' DIKSHA TO SWAMI VIVEKANANDA ! SO, all

things are possible for spiritual adepts !

 

 

MAUNA , DOES NOT MEAN, ABSENCE OF SPEECH - IT ONLY MEANS ABSENCE

OF 'I -THOUGHTS'!

 

Mauna vyakhya prakatita Parabrahma tatvam

 

anyway, why are we even belaboring this point? it is like carrying

coal to newcastle!

 

Aum Shanti! Shanti! Shantihi!

 

ps - btw, shyam-ji! have you heard of 'Sandhyabhasha' ? Tantric

scriptures are full of this Twilight language! Pl read

Tirumandiram, it is full of Sandhyabhasha !

[Guest guest]

dear dhyanasaraswati-ji (and subbu-ji)

 

humble pranams

thank you for that enlightening post.

thank you also, subbu-ji, for more uplifting accounts of the

Acharyal of Sringeri - we cannot read enough of them.

 

there is no doubt that as the jiva matures and gains in his

spiritual strength and development that his capacity to imbibe the

subtle becomes more refined.

 

however the initial teaching will have to be in the form of a spoken

teaching - only then is there "shravana".

 

i am of course not denying that subsequent to shravana, both manana

and definitely nidhidhyasana are in silence alone. [the latter is

not a point of discussion - the only point of consideration whether

an initial shravanam(hearing) can be of something unuttered.] and

both manana and nidhidhyasana are a part of shravana alone - they

are both needed to understand the import, the implied meaning of

what has merely been heard in shravana.

 

As subbu-ji says - "An adhikari who has done all the shravana, pari-

prashna, etc. in earlier lives can perfectly be expected to reach a

situation where just silence is enough" - yes - provided the

shravana has been done earlier, be that Vamadeva or any other jiva.

 

the Guru may be capable of "transmitting at any frequency" from the

gross to the subtle as you so beautifully and technically point out,

but the shishya should be able to effectively receive. The

determinant is not so much the capacity of the Guru but the

limitation of the shishya - hence alone is speech necessary.

 

much of the shaktipat through sparsha diksha, etc is in the realm of

mysticism, tantra, occultism, which works wonderfully well for

people with shraddha in them, but, which, in the sampradaya of

vedantic teaching i would not considered mainstream.

 

shravana (of course of what is spoken (acharyopadesha))

then

manana

then

nidhidhyasana(in silence of course!)

 

is the only timetested and reproducible vedantic formula...[which

fully de-emphasizes any occultism] - and both manana and

nidhidhyasana are not separate things, but only aspects of shravana

alone [and as such necessary only for a less than prepared (10th

man's) mind].

 

i agree with subbu-ji when he says "words are essential in the

beginning but they recede to the background in the culminating

stage".

 

my humble namaskarams

Hari OM

Shyam

 

 

advaitin, "dhyanasaraswati"

<dhyanasaraswati wrote:

> In any case, SRI RAMANA HARDLY SPOKE AND WHEN HE SPOKE , IT WAS

> ONLY 'PARAVAK' ! aS YOU MAY BE AWARE, SRI rAMANA GAVE 'SHAKTIPAAT'

> THROUGH 'MAUNA' DIKSHA! sRI BHASKARAYA, THE TANTRIK GURU,

> GAVE 'SHAKTIPAT ' THROUGH 'NAYANA' DIKSHA' ! SRI RAMAKRISHNA

> PARAMAHAMSA GAVE 'SPARSHA' DIKSHA TO SWAMI VIVEKANANDA ! SO, all

> things are possible for spiritual adepts !

[Guest guest]

Shyam-ji:

 

(Shyamji writes :

 

much of the shaktipat through sparsha diksha, etc is in the realm of

mysticism, tantra, occultism, which works wonderfully well for

people with shraddha in them, but, which, in the sampradaya of

vedantic teaching i would not considered mainstream.)

 

 

 

Every time you mention the Divine word 'shraddha' in any context ,

my heart misses a 'beat' and so many instances in the life of great

Saints come to mind - believe me , some of these saints are not

tantriks or those who pratice occult science !

 

I am going to relate here the stories of THREE disciples of Adi

Shankara Bhagvadapada !

 

The Story of Padmapada's Devortion to Guru!

 

One of Adi Shankara's disciples , Sanandhyaya, was drying the

clothes of his Guru and suddenly Sri Sankara called him to the other

bank of the river as he needed the clothes urgently. Sanandhyaya,

little realising that he would drown, starts walking into the river.

However, the Grace of his Guru resulted in a lotus materialising

wherever he was keeping his foot. When asked as to how did he cross

the river, he says that when his Guru calls, he is not to worry

about anything. Sri Sankara named him as Padma Padar (lotus feet)!

 

The Story of Totaka

 

The tradition about Totaka is that he was originally a quiet

student named Giri, who did not impress Sankara's other students as

being very scholarly. However, Sankara would not begin his regular

class without Giri being present. The other students once asked Adi

Sankara to begin his discourse, , without waiting for Giri to finish

his other chores. In order to teach them Giri's true worth, Adi I

Sankara is said to have caused him to understand the deepest truths

in a moment's insight. giri returned singing the praises of his guru

in the toTakAshTakam, stunning the other students, who had not

believed him to be capable of scholarly composition. He was

thereafter known as ToTakAcArya.

 

The Story of Hastamalaka

 

HastAmalaka's parents lived in a village called SrIbali, near

gokarNa (Karnataka). He was born already Self-realized. His behavior

as a child caused his parents a lot of concern, because the young

boy would remain dumb and completely unaffected by happenings around

him. The troubled parents brought him to Adi Sankara, who asked

him who he was. The boy replied in verse, describing his essential

nature as the non-dual Atman. Sankara realized that this seemingly

dumb boy was actually like the vedic Rishi vAmadeva, and asked the

parents to leave the boy with him as a sannyAsin, who was then

called hastAmalaka. This name comes from a well-known metaphor. The

words hastAmalaka and karatala-Amalaka are often used in advaita

writings, when the immediate knowledge of the Atman is said to be

grasped as if it were the gooseberry (Amalaka) fruit in one's hand

(hasta). As such, the name hastAmalaka denotes this disciple's depth

of AtmajnAna. His dialogue with Sankara came to be known as the

hastAmalakIya Sloka.

 

http://www.ittc.ku.edu/~krsna/AdvaitaVedanta/avhp/disciples.html

 

>From the above three accounts, it is obvious that 'shradda' is an

important part of Guru Bhakti! The Guru can make even a dumb student

eloquent as in the case of Totakacharya.

 

On this day dedicated to Guru, it is my pleasure to recall this

verse from Totakashtakam

 

jagatImavitum kalitAkritayO

vicharanti mahAmahasachalata: |

ahimAmsurivAtra vibhAsi gurO

bhavasankara dEsika mE saraNam ||

 

Oh Teacher ! For the purpose of saving the world the Great Ones take

various forms and wander in disguise. Of these great Ones, You shine

like the sun ! Be Thou my refuge, Oh, Master Sankara!

 

On another note , sometimes it may be wise to hold one's tongue or

not speak up !! We all know what happened to the wise and

knowledgeble ASHTAVAKRA when he opened his mouth while being in his

mother's womb Ashtavakra dared to correct his Father while in his

mother's womb for which his elderly father cursed him to be born

crooked in eight places - !

 

SO,

 

as Henry David Thoreau says

 

" In human intercourse the tragedy begins, not when there is

misunderstanding about words, but when silence is not understood. "

 

 

Love and Light

 

 

 

 

 

 

 

 

dear dhyanasaraswati-ji (and subbu-ji)

>

> humble pranams

> thank you for that enlightening post.

> thank you also, subbu-ji, for more uplifting accounts of the

> Acharyal of Sringeri - we cannot read enough of them.

>

>

[Guest guest]

Shyam-ji,

 

You need no introduction to Sri Ramana Bhagwan and Sri Ramakrishna

Paramahamsa . Both are great Advaita gurus! May be you are not fully

aware of who Sri BHASKARAYA is - the Greatest of Sri VIDYA gurus.

 

i would encourage you to read the following informative article on

Sri Bhaskaraya before labelling him as an Occultist! All the great

acharyas have siddhis - how they use the siddhis is the question .

siddhis are a by product of intense sadhana and Tapasya.

 

Sri Harshananda16-ji , a friend of mine , posted this inour group

Brahmanshakti :

 

 

sometime ago, a close friend of mine, shri harshnanda16 posted this

in our group on this great shakta, shri vidya guru, shri Bhaskarayar.

here it is...

 

Bhaskaracharya lived in 15 century A.D.He was born in Vishwamitra

Gothra as the son of Gambheear raya and konamamba in a city called

Bhaaga. He learnt 18 vidyas under narasimha adhwari. He inherited

sharada upasana from his father in early childhood. He also learnt

Gaudatarka from Gangadhara Bajapeyi. He resurrected the prominanace

of Atharvaan Veda and re-popularized Devi Bhagavatham and Adhbhuta

Kaandam of Ramayana.He defeated many followers of Vallabha and Madhwa

pandits in debates and conducted somayaga in benares. He was

inintiated into poornabhisheka by shivadatta shukla. He settled in

Bhaskararajapuram, named after him by King of Tanjore. He attained

mukti in Madhyarjuna.>He has composed great works in vedanta-mimamsa-

grammar-Bhasya-nyaya-kavya-smriti-stotra-veda and mantrashastra.His

important works in Mantra shastra are : 1. khadyota-commentary to

Ganapathi sahasra nama...2. Chandarlaambaa mahatmya teeka....3.

Naathanavaratnamaalaamanjooshaa....4.Bhavanopanishad Bhasya.....shree

sookta bhasya.....kaulopanishad bhasya....tripuropanishad

bhasya.....Saubhagyachandrodaya(commentary to saubhagya

bahskara ).....Tripurasundari Bahya varivasya(srichakra pooja

manual)....Ratnaaloka(commentary on Parashurama kalpa

sutra).....Guptavathi(commentary on Durga pthashathi)...Shatashlokee

(essence of Chandi) and Malaamantroddhaara(collection of 15

Khadgamalas of RajaRajeshwari).<br>Saubhagya Bhaskara(commentary on

Lalitaasahasranamam)....VarivasyaRahsyam and Setubandham( commentary

on nithyashodashikarnavam a part of vamakeshwara tantra) are

examples of his superhuman literary skills wherin he quotes from all

known scriptures and are called Prasthana trayam of Srividya.

 

*********************************************************************

On another note - Only an enlightended Guru can give these type of

Deeksha- Nayana , Sparsha, mauna ... Some saints can even give

deeksha by the power of their thought (smaran) ! This does not mean

they are practicing occult science !

 

Sri Ramakrishna, in the course of his Sadhana acquired

many "Siddhis" but he never gave any importance to them. Sri

Ramakrishna's comment, when told of a Sadhu's acquiring after thirty

years of rigorous yogic practice, the power to walk across water,

was, "What folly! Can this power take him one step nearer to God?

For three paise a boatman would have taken him in his boat across

the water".

 

i am sure Sri Ramana would be the first one to to say 'siddhis or

use of occult powers for are obstacles in the path of spirituality."

 

On another note - Tantra is not an occult science - Tantra is a

shastra containing both Agamas and nigamas - it is a mantra and a

yantra shastra. Tatric gurus are gurus with ex[panded cosciousness

and are not men who practice witchcraft or use occult powers !

 

 

 

 

Dhyâna-mulam Gurur-Murtih, Pujâ-mulam Gurur-Padam

 

Mantra-mulam Gurur-Vâkyam, Mokhsya-mulam Gurur-Krupâ

 

 

The basis of meditation is the Guru's form, the place of offering

worship are His Feet,

the source of Mantra are His Words, and the key to salvation is His

Grace

 

Sri GURUBYO namaha !

 

 

 

 

-- In advaitin, "shyam_md" <shyam_md wrote:

>

> dear dhyanasaraswati-ji (and subbu-ji)

>

> humble pranams

> thank you for that enlightening post.

> thank you also, subbu-ji, for more uplifting accounts of the

> Acharyal of Sringeri - we cannot read enough of them.

>

>

[Guest guest]

Namaste,

 

On 26/10/06, shyam_md <shyam_md > wrote:

>

> much of the shaktipat through sparsha diksha, etc is in the realm of

> mysticism, tantra, occultism, which works wonderfully well for

> people with shraddha in them, but, which, in the sampradaya of

> vedantic teaching i would not considered mainstream.

 

I would have loved to write more on this, but the moment am extremely

hard-pressed for time. So I will just put in a few comments in brief.

 

tantra is one of the least understood elements of Hindu tradition. It

is not necessarily "mystic" or "occult". Basically, tantra is nothing

but the use of mantra-shAstra outside the shrauta/gRhya ritual context

of the veda-s. The mantra-s themselves may or may not be taken

directly from the vedic texts, but the principles are the same.

 

When you say "oM namaH SivAya" or "oM gaM gaNapataye namaH" during a

pUjA at home, you are practising tantra. Of course, this is tantra in

a very very basic sense. There are many advanced forms of tantra that

are only passed on from guru to SiShya.

 

Certain forms of tantra, SrIvidyA in particular, have a deep &

long-standing relationship with advaita-vedAnta. Sa~Nkara bhagavatpAda

himself is regarded as one of the greatest tAntrika-s ever. He wrote

the prapancasAra, lalitAtriShatibhAshya, saundaryalaharI, etc. Both

Sringeri & Kanchi have strong traditions of SrIvidyA. Nothing can be

more mainstream than that.

 

> is the only timetested and reproducible vedantic formula...[which

> fully de-emphasizes any occultism] - and both manana and

> nidhidhyasana are not separate things, but only aspects of shravana

> alone [and as such necessary only for a less than prepared (10th

> man's) mind].

 

A person born with a fully prepared mind is a very very rare case,

essentially a theoretical possibility. Swami Dayananda Saraswati says

that an uttama adhikarI exists "only on paper". For the rest of us,

all these upAsanA-s are very much useful. It is easy to talk about

brahman & non-duality, but actually realizing the truth is a real

tough task. All these practices are of supreme relevance here.

 

Somebody asked a question on "advaitic living". The whole of advaitic

living is about preparing the mind, to make oneself an uttama

adhikArI. We have great traditions such as SrIvidyA which can

transform a total idiot into an uttama adhikArI. While karmayoga is

relevant mainly for non-sannyAsI-s, the higher aspects of SrIvidyA

remain relevant even after sannyAsa.

 

dhanyavAdaH

Ramesh

[Guest guest]

Namaste,

 

I ended my previous post with the following:

 

>

> Somebody asked a question on "advaitic living". The whole of advaitic

> living is about preparing the mind, to make oneself an uttama

> adhikArI. We have great traditions such as SrIvidyA which can

> transform a total idiot into an uttama adhikArI. While karmayoga is

> relevant mainly for non-sannyAsI-s, the higher aspects of SrIvidyA

> remain relevant even after sannyAsa.

 

An addendum to the above. To my knowledge, the highest level of

SrIvidyA is nothing but Sravana-manana-nididhyAsana (any SrIvidyA

upAsaka on this list may correct me if I am wrong), which is the jnAna

mArga of advaita-vedAnta. In that sense, a practitioner of SrIvidyA

obtains the advaitic jIvanmukti. The tripura rahasya, a text closely

associated with SrIvidyA is highly regarded by advaitins. Ramana

Maharshi in particular recommends it very strongly.

 

Ramesh

[Guest guest]

Thank you so much Ramesh-ji!

 

( The tripura rahasya, a text closely associated with SrIvidyA is

highly regarded by advaitins. Ramana > Maharshi in particular

recommends it very strongly.)

 

i had also pointed this out in my earlier message on Deepavali!)

 

Ramesh-ji, thank you so much for these Divine words!

 

(Certain forms of tantra, SrIvidyA in particular, have a deep &

long-standing relationship with advaita-vedAnta. Sa~Nkara

bhagavatpAda himself is regarded as one of the greatest tAntrika-s

ever. He wrote the prapancasAra, lalitAtriShatibhAshya,

saundaryalaharI, etc. Both Sringeri & Kanchi have strong traditions

of SrIvidyA. Nothing can be more mainstream than that.)

 

In fact , this is what Sri Ramana Bhagwab had to say on this subject

 

"There is the Tantric Advaita which admits three fundamentals jagat,

jiva, Isvara - world, soul, God. These three are also real. But the

Reality does not end with them. It extends beyond. That is the

Tantric Advaita. The Reality is limitless. The three fundamentals do

not exist apart from the Absolute Reality. All agree that Reality is

all-pervading; that Isvara pervades jiva; therefore the jiva has

eternal being. His knowledge is not limited. Limited knowledge is

only imagined by him. In truth, his is infinite knowledge. Its limit

is Silence. This truth was revealed by Dakshinamurti. For those who

still perceive these three fundamentals they are said to be

realities. They are concomitant with the ego.

 

True, the images of gods are described in great detail. Such

description points only to the final Reality. Otherwise why is the

special significance of each detail also given? Think. The image is

only a symbol. Only that which lies beyond name and form is Reality.

Saiva Siddhanta and Vedanta have the common aim of the same Truth.

*Otherwise how could Sri Sankaracharya, the greatest exponent of

Advaita, sing praises of gods? Obviously he did so knowingly.*

 

http://www.users.globalnet.co.uk/~alfar2/ramana.htm

 

Yes! adi shankara bhagvadapada was a great Devi UPASAKA!

 

This is how ADI SHANKARA addresses Sri MEENAKSHI DEVI !

 

 

shriividyaaM shivavaamabhaaganilayaaM hriiMkaaramantrojjvalaaM

shriichakraaN^kita bindumadhyavasatiM shriimatsabhaanaayakiim.h |

shriimatshhaNmukhavighnaraajajananiiM shriimajjaganmohiniiM

miinaaxiiM praNato.asmi sa.ntatamahaM kaaruNyavaaraaMnidhim

 

 

 

I remain ever bowing to that (goddess) Minakshi , a manifestation of

the sacred knowledge (Srividya ) who always remains on the left-side

of the lord Siva, and is shining in the sacred syllable of HrIm,

residing in the small circle in the middle of the sacred circle

(sricakra), that queen gracing the court of the Lord (Sundaresa) and

is also the mother of the six-faced one (shañmukha) and the master

of obstacles (Vighnarája) and also who enchants the world.

 

All rivers merge in the Same ocean of self realization - be it

Advaita , Tantra or Tantric Advaita!

 

Tantra is just as valid of a path to the divine as mainstream

religion !

 

Hari Aum Tat Sat

[Guest guest]

Thank you RAMESH-JI for this wonderful , wonderful post - on this

FRIDAY dedicated to Sri LALITA Paameshweri , this post brought a

smile to my lips , put a spring in my step and brought 'ananda

kaneer' ( tears of joy) to my eyes ! These words were divine music

to my ears and nurtured my soul!

 

Did you know that the Devi Suktham of Rig veda is very popular in

tantric circles ?

 

One of the names of SRi LALITAMBIKA IS .

 

Veda Janani

 

ONE who gave birth to Vedas ! Or Mother of the vedas !

 

Explanation

 

 

Because there arose from the Kundalini, which is triangular in

form, the vowels and consonants; Hence She is the Mother of the

Vedas.

 

Devi Purana

 

(source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and

Research Centre)

 

Another namavali of Sri LALITA is

 

Shadhangha DevathA YukthA

 

Here is an explanation by a Sri r VIDYA upasaka Sri Vijaya

Ganapathy , a very dear friend of mine

 

Shadhanga means that "She who has Six Devatha as Her limbs."

 

 

 

For Ambaa's Mantra rupa has also six limbs. It is common to do the

Anga nyasa of

the Devatha in one's body. The Sadhaka places fingers of his hand on

the various

parts of the body such as heart, head top, Armour, eyes and hair of

the head and

Asthram reciting the appropriate mantra of the parts.

 

 

 

It is ineffective if one does Mantra Sadhana without Anga Nyasa. It

is said

sarcastically, such a Japa amounts to being naked after taking bath

with wearing

ornaments on oneself.

 

 

 

During Sri Vidya Navavarana Puja it is common to do Shadhanga

Archana to the

Patra Sthapana. Also while doing the Ninth Avarana puja to the Bidu,

we do

Archana to the Six Anga Devatha of Lalitha Maha Tripura Sundari.

 

 

 

 

 

For the Supreme to be known as such should have "Six limbs". They

are Knowledge

in and of everything, Contentment, eternal knowledge, to do things

as per it's

wish, inexhaustible energy in anything, and being without a

beginning or an end.

The one who possesses these is Maheswari who is with Maheshwara..

 

 

 

The Vedas also have also six limbs – Seeksha, Vyakarana, Chandas,

NIruktham,

Jyotjisham, and Kalpam. These are respectively Veda Matha's nose,

mouth, legs, ears, eyes and hands.

 

As ambaal is Veda Janani and being Veda Matha She has six Anga

Devatha.

 

/message /7956

 

On another note ,The Rigveda calls the Female power Mahimata (R.V.

1.164.33), a term which literally means Mother Earth.

 

She is also Viraj, the universal mother, as Aditi, the mother of

gods, and as Ambhrini, the one born of Primeval Ocean.

 

How can we ever not acknowledge the 'vak' or vani ' of Rig veda ,

who is the embodiment of creative speech ? Can we allsi forget

THE 'PRAKRITI' of the upanishads , the all pervasive cosmic

energy ? ?

 

It is only by purva janma karma , one even hears the name of Devi in

this Janma !

 

In KULACHUDAMANI TANTRA, DEVI herself says

 

" All-Knowing One, if I am known, what need is there for revealed

scriptures and sadhana? If I am unknown, what use for puja and

revealed text? I am the essence of creation,..........."

 

Aum Srl Lalithambikaye Namaha!

 

 

 

 

 

 

 

 

advaitin, "Ramesh Krishnamurthy"

<rkmurthy wrote: