God as Mother - Creation: The Music Of Mother's Veena

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shriadishakti , " jagbir singh "

<adishakti_org> wrote:

> CONTENTS

>

> Publishers' Note

> Prayer to Mother

> The Indian Concept of the Divine Mother

> The Worship of the Divine Mother

> The Power Of The Transcendent Reality

> The Destroyer Of Destructive Forces

> Destruction: The Springboard To Construction

> Lakshmi: The Supreme Sustainer

> The Path Of Prosperity

> Goddess Of Auspiciousness At Home And At Heart

> Creation: The Music Of Mother's Veena

> The Goddess Of Success

> The Path To Final Liberation

> The Great Goal And Its Attainment

>

>

>

 

SEVENTH NIGHT

Creation: The Music Of Mother's Veena

 

y:a kÙndðndÙt:Ø\:arharD:v:l:a y:a S:ØB:Òv:s*:av:àt:

y:a v:iN:av:rdNRm:eNRt:kra y:a Â:ðt:p:¼as:n:a .

y:a b:ÒÉacy:Øt:S:ökr)B:àet:eB:dðüv:òH s:da v:endt:

s:a m:aö p:at:Ø s:rsv:t:i B:g:v:t:i en:HS:ð\:j:a´ap:ha ..

yà kundendutuùàrahàradhavalà yà ÷ubhravastràvçta

yà vãõàvaradaõóamaõóitakarà yà ÷retapadmàsanà |

yà brahmàcyuta÷aükaraprabhçtibhirdevaiþ sadà vandita

sà màü pàtu sarasvatã bhagavatã niþ÷eùajàóyàpahà ||

 

 

SALUTATIONS and adorations to the Blessed Divine Mother, the source,

sustenance and the ultimate goal of all creation. Salutations again

and again to the Blessed Mother in Her knowledge-giving aspect, the

originator of the entire phenomenon as well as the culmination and

conclusion of all knowledge and of all creative processes. May Her

grace be upon us all.

 

Today we come with our adoring hearts to the Supreme Power of the

Almighty in Her aspect as Maha Saraswati, the first manifestation of

the pure transcendent being, in the form of the Shabda Brahman. Maha

Saraswati is at once the origin and the conclusion of the entire

evolutionary process of the Jiva and all phenomena. As the Brahma-

Shakti, She is the Great Power that presides over the commencement

of creativity. She presides over the commencement of all

manifestation and all projection of names and forms from the Supreme

Tattva, viz., nameless, formless, beyond the reach of the mind and

the senses. And as such, She is the origin of the entire life-

process, but then, as this life-process flows forth from the Akhanda

Ekarasa Satchidananda and progressively involves down into greater

and greater grossness of matter, becoming the countless millions of

Namarupa and appearing in the realm of Maha Maya, as the illusory

world-play, She recedes into the back-ground and allows the task of

this progression to be carried on by Her other aspects as Vishnu

Maya and the Divine Durga. But then, when the grace of the Supreme

starts the return of the Jiva and commences the completing process

of this evolutionary circle and the Jiva once again commences the

ascent upon the inward path of Yoga, shedding and casting back the

different layers of its grosser consciousness and ascending into

higher and higher stages of purity, Sattva, Daivi-Sampat and

spirituality once again at the very pinnacle of his ascent in

Yoga, Mother manifests Herself to the Jiva as Maha Saraswati, the

Light of pure Knowledge and manifesting within his consciousness as

the Knowledge of Atma€  '²·Atma Jnana or Brahma Jnana, She completes

the circle of evolution and once again the Jiva is merged in the

Para Brahman. Thus, as creativity, Mother Saraswati is at the origin

of this process of involution from the nameless and formless Para

Brahman, from the One into the many as the ultimate Jnana-Dayini

as the ultimate manifestation in the form of pure Knowledge. She

completes the circle. Thus we have in Her the completion of this

entire world-play, and in both of these aspects the Mother is

worshipped, and to the seeker to the Sadhaka and to the Yogi

especially, the Mother is particularly significant and important as

the bestower of Supreme Wisdom and Jnana by which he attains

Kaivalya Moksha.

 

Theory and Practice of Yoga

 

The form of the Mother, we find, expresses this supreme dual

function of Mother Saraswati. She has in Her hand the Veena, the

meaning of which we shall consider presently, but in Her other hands

we find the Mother having the spotless Sphatika Mala and the Veda

Grantha. She has the Book. Pustaka and Mala are the two things She

holds, and these signify for us the fact that Mother holds in

Herself the entire knowledge of the Apara as well as the Para

Tattva. The entire Vedas, as they embody the fullest knowledge of

all created things as also the fullest knowledge of the Ultimate

Source and Origin of all creation, i.e., Para Brahman, this She

holds in Her hand for She is the dynamic counterpart of Brahma from

whom the Vedas have first emanated. Brahma is the Veda-Pita and the

Veda-Data. The Mother as Saraswati, is but the Shakti of Brahma, the

Chaturmukha Brahma, and therefore She is the expression of the

Vedic knowledge which Brahma represents, of which He is the supreme

original repository, and as such She bears in Her hand the book of

the Vedas, embodying the theory of Brahma-Jnana. In the path of

Realisation, the actual Abhyasa of this Vedic knowledge of the

truths thus got from the Vedas directly from the books as also from

the lips of the Guru, the theory of this knowledge thus obtained

has to be made, converted, into Anubhava through Abhyasa and

Nididhyasana and this practical Abhyasa of Vedic truth in the form

of Yoga Sadhana is represented by the pure Sphatika Mala in the

right hand of the Mother. The significance of the Mala is to be

equated to Yoga Abhyasa in its practical form. So She embodies the

power as it is in theoretical form of the Vedic knowledge and also

the dynamic power as it is expressed in and through the practical

process of Yoga and spiritual Sadhana.

 

Mother Is Absolute Purity

 

Mother is represented as being spotlessly clad in the purest white

raiment and also She is Herself the spotless and unblemished and

fairest of the fairest beings. Her fairness is likened unto the

spotless fairness of the lily, and of the Moon as also the eternal

virgin snow-chains represented by the Himalayas. Ya kundendu

tusharahara dhavala. Kunda means lily; indu is Moon. Tusharahara

means snow-chain. She is white as these three superlatively spotless

and white things we know of in this World. She is clad in the pure

white raiment. This is to bring out the fact of the Mother being a

mass of absolute Suddha-Sattva, because She is the first original

emanation from the Para-Brahman.

 

Mother Is All

 

We know that according to the Vedas, the first original emanation

from the bosom of the Absolute, the Unmanifest, the Nirakara

Nirguna, was in the form of the Pranava. The first spandan, the

mysterious vibration, that took place with the origination of the

pure satsankalpa, the first will of the Transcendent Divine, which

the Vedas express in the form of Ekoham bahusyaam prajayeya. I am

one, may I become many. It is symbolically expressed in this

form so that we may have some idea as to how the One became the

apparent many, and its first Suddha-Sankalpa is manifest as a

vibration that becomes immediately expressed as the solemn and the

mysterious original sound or Nada, which, we all know, as the

Supreme Pranava. This Nada Brahma or Pranava is the very form of

Mother. Mother Saraswati is Pranava-Rupini. In Her we find manifest

the two aspects of this Shabda-Brahman or the Nada-Brahman. The

Shabda is the Pranava; Nada is its original sound-form and when it

has been articulated in the form of the actual Pranava, it comes

into the region of Vani and, therefore, the Mother is referred to as

both Veena Vani. She has got the instrument which produces the pure

sound and She is Herself the origin of all articulated Name and in

this form She is Vani. This sound of the Veena is the very origin of

all Vedic Mantras. We find if we carry out this process to its

logical conclusion that the entire world will be known to us as

nothing more, and nothing less, than the Music of the Supreme

Mother's Veena. The entire Jagat, all creation, is nothing but

the manifest form of the music that flows forth perennially through

the Veena of Mother Saraswati. For, we know that all the visible

universe is made up of form. Whatever we can see, touch and observe

through our senses is in the shape of form. Rupa is the ultimate

way in which the world is known to us, and each form in this

universe is expressed through a certain name. All the meaning of the

innumerable forms of which this universe is made up, is embodied in

countless names (Namas). These names are but a combination of

certain letters or Aksharas. The Aksharas that go to make up the

innumerable, different, names or Namas, are nothing but the

articulate expression of sound. Sound articulated becomes manifest

as Akshara, and these mysterious Akshara Swarupas when combined go

to form Nama, the meaning of which springs forth in the form of

Rupa. That is the Drishya-Jagat. This Nada or sound which each one

of these letters or Aksharas are articulate expressions of this

Nada is ultimately in its essence pure vibration, and this vibration

is the movement of the Veena of the Mother.

 

Thus we see in the Mother's Veena, the celestial strings of the

Saraswati Veena, which spring into vibration and manifest as Nada,

which are articulated as definite Aksharas that go to form names,

and these names are expressed in their outward meaningfulness in

countless forms, which become the Jagat. Therefore, the entire

visible world, this entire macrocosm not only this, but all the

countless infinite worlds that have flowed forth and keep flowing

forth every minute through the Transcendental Essence are nothing

but the outward expressions of the music of Mother€  '²s Veena. She

is the power behind this music. She is the Supreme Suddha Sattva,

the ultimate Tattva by meaning into which we immediately pass on to

a state of pure transcendence and Absolute Existence. This is what

Mother is to us. Her Veena is, therefore, the Omkara Rupa and the

entire world is therefore the manifestation of Her Power expressed

at the origin through Her Veena in the form of pure Divine Nada.

 

The Light Before Which Darkness Vanishes

 

We find in the Saptasati. Mother also is manifest as one of

the forms that confront the Asura, Mahishasura, when the time for

his annihilation comes. This is a rather curious point which is

interesting to understand. When we find that the entire creativity

is the special function of the Mother in Her aspect as Maha

Saraswati, how came it that She also appears in the field of

battle in roudra aspect? What destruction can pure creativity be

ever called upon to do? But this point will at once become clear to

us when we bring to our mind for a moment Mother€  '²s aspect at the

other terminal of the evolutionary process when the circle gets

completed viz., in the form of pure Brahma-Jnana. For She does not

actually destroy, as it were, but the moment one reaches Her, the

moment She manifests in the glory and brilliance of Her Light, there

is instantaneous cessation of the cycle of birth and death.

 

Therefore, by the very fact of Her mere appearance, immediately the

disease of Samsara is destroyed, death meets its death at the very

manifestation of the glory of Mother and the darkness of ignorance

is annihilated. Therefore She does not actually have to destroy

anything, but by Her mere appearance Ajnana (darkness), gets

destroyed by itself. Therefore the Samsara Chakra is stopped and She

once for all puts an end to even the last remnant of Jadatva in the

Jeeva. The Jeeva becomes one with the Suddha Chaitanya Brahman. The

mere appearance and the manifestation of Maha Saraswati in the field

of consciousness is enough immediately to annihilate all the

darkness of ignorance, to end all Jadatva, and destroy death itself

and annihilate the entire process of Punarapi jananam punarapi

maranam, and thus Mother by Her mere appearance bestows on the

Jeeva the fullness of Brahma Jnana. Thus we find that our worship of

the Mother has a very beautiful significance, in that it not only is

the adoration of that Supreme Power which is to work out our

ultimate release, but it is also at one and the same time the

adoration of the Virat, for when we adore the Mother as Maha

Saraswati, we adore the entire universe, for we have learned just

now that the entire universe is nothing but a direct expression and

manifestation of Her Power expressed in the first instance as the

Supreme Divine Sound. Therefore, whatever we see is but the power of

Mother Saraswati become crystallised in form. While we offer our

adorations to Mother, we will not only be offering adorations to the

Great Supreme Being in Its Motherhood aspect, but we shall be

adoring at once the universal form of the Lord Himself. At the same

time, we shall be propitiating that aspect of the Supreme Power by

whose grace alone we shall be ultimatelly released from the clutches

of darkness of ignorance, and we shall be taken to the Transcendent

Abode of Immortality, Infinite Knowledge and Perennial Bliss.