Upanishad Amrut will help you understand the far deeper reality of Shri Lalita

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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's 818th name is Shri Satya-rupa which translates as " She

is Brahman Herself. "

 

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