Shri Lalita Devi is verily my Guru, Brahman and Supreme Self

[Guest guest]

There is no duality between my Guru and Self Lalita Devi, and me

 

>

> But now we know, that Shri Mataji, 'as the Adi Shakti', is

> the '615th name of Shri Lalita Devi'. This is an astounding

> discovery, all around! Shri Mataji is like an Emissary of Shri

> Lalita Devi then.... an 'incarnation' of the 'Adi Shakti' of Shri

> Lalita Devi. This really does expand our spiritual horizon, doesn't

> it, Jagbir?!

>

 

Shri Mataji Nirmala Devi is indeed the Emissary of Shri Lalita sent

to declare and explain in detail the Divine Message to all humanity.

Shri Lalita Devi's 615th name is " Adi Shakti " and Shri Mataji Nirmala

Devi is that incarnation.

 

>

> Does that mean then, that Shri Lalita Devi, has given evidence that

> Shri Mataji is the 'Adi Shakti' of Herself? And that it is Shri

> Lalita Devi, who wanted to confirm the Incarnation of Shri Mataji

> Nirmala Devi? i think so, from what the children have revealed.

>

 

That is all true Violet and i am just beginning to slowly realize

them again but with greater clarity, faith and confidence after years

of being side-tracked into confronting and arguing with skeptical

SYs - just too much energy and attention was wasted doing so. It is

indeed Shri Lalita Devi who has provided proof that Shri Mataji

Nirmala Devi is the " Adi Shakti " , an incarnation of Herself in that

aspect. It is all about the Divine Feminine - the Devi/Shekinah/Holy

Spirit/Ruh/Tao/Aykaa Mayee - and if we trace backwards we reach the

Divine Source i.e., Shri Lalita Devi.

 

>

> Well, if that is the case.... this is 'eternally astounding

> evidence' indeed, that i believe, is unprecedented till to date.

>

 

i think our awareness is just being aroused to awaken to the

infinite, eternal, omnipotent, omnipresent and omniscient aspect of

God Almighty - His Devi/Shekinah/Holy Spirit/Ruh/Tao/Aykaa Mayee

within!

 

" Having himself " become Brahman by knowing Brahman, " the guru

understands that there is actually no duality of pupil and guru; in

his teaching he is therefore living a double life. But he condescends

to this, conforming to the illusory sphere of the manifold which

surrounds him as a reflex, out of compassion, accepting again the

attitude of duality because of the urgent desire for instruction on

the part of the pupil who has come to him. The illumined teacher

descends from the transcendental state of being to our lower plane of

empirical pseudo-reality for the benefit of the unenlightened. This

is comparable to the gracious act of an Incarnation in the mythology

of Hinduism, when the highest God descends in the form of an

illusionary manifestation (Visnu, for example as Krsna) for the sake

of the release of devotees, or in the mythology of Mahayana Buddhism

when a supremundane Buddha likewise descends. By this act the guru

conforms to the dictum of the Vedic stanza: " To that pupil who has

approached him with due courtesy, whose mind has become perfectly

calm, and who has control over his senses, the wise teacher should

impart truly the knowledge of Brahman through which one knows the

imperishable Man (purusa), who is truly-and-externally-existent. " "

 

Heinrich Zimmer, Philosophies of India,

Princeton University Press, 1974, p. 420.

 

 

" 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

 

 

Nature of Brahman: The Supreme Self

By Prof. Harish C. Gaur

 

About the importance of knowing Brahman, Yajnavalkya said--- " In this

world, one without knowing the imperishable, may offer oblations into

fire, perform sacrifices, practice austerities for thousands of years

(but still) find all such acts unproductive (of result). Also,

whoever departs from this world (meets death) without knowing the

imperishable, is miserable, but he who departs after knowing, that as

a knower of Brahman (Brahmavit), attains to Brahman. "

 

But how does one know, if It exists? It is said that just as " Oil

exists in sesame seeds, butter in milk, water in (underground)

rivers, fire in (Arani) woods, yet is not apparent. But one can

obtain oil by compressing the sesame seeds, butter by converting the

milk into curd and churning, water by digging the wells and fire by

rubbing together two pieces of dry wood. Likewise, Self is realized

as the Self (within) when one looks for it by truthfulness, observing

austerity " (Svet. Up. I. 15-16).

 

It is emphasized that only the purified Antahkarana of a being is

capable of 'revealing' the self by reflection (Abhasa) like the sun

reflected in a (clean) mirror or in (still and clean) water. But if

polluted by blemishes as attachment arising from contact of senses

with respective objects and possessed of desire, anger, pride, greed,

envy etc., it becomes non-transparent like a stained mirror or

disturbed/polluted water in a lake and does not enable reality of the

Self to be revealed even though it is so near.

 

Also, Supreme Self is not attained by (revealed to) one bereft of

vigor (weak spirit), to one possessed of ignorance (from constant

adherence to body as Self ), delusion (caused by attachment to

mundane things) or from improper practice of austerities etc. The

self of the enlightened (possessed of knowledge) who strives with

diligence and possessed of proper means attains to union with (enters

the abode that is) Brahman (Mund. Up. III. 2.4). In yet another

context, Lord Yama told Nachiketa--- " One who has not desisted from

activities prohibited (not sanctioned by scriptures), whose senses

are not under control, whose mind may not be concentrated and is not

free from anxiety (about the result of concentration) cannot attain

to the Self (even) through knowledge " (Kath. Up. 1. 2. 24).

 

The favorable condition for the intellect is purity and transparency

like a cleaned mirror or clean and still water. Thus, possessed of

purified intellect (Antahkarana) freed from all desires and by

prolonged and uninterrupted practices that lead to divine traits

(also, subjugating non-divine traits), with control of mind and

senses, one realizes the individual self through meditation (thinking

of it alone) with concentrated mind, by a control of Prana

repeating 'So' while inhaling and 'Aham' while exhaling; Soham (I am

He) being a reminder of oneness of the self with Brahman (Brihad. Up.

I. 4. 1). Also it is emphasized that 'self' alone should be realized

(Brihad. Up. I. 4.7). In the purified intellect, Self is said to

reveal its true nature. About the necessity of freeing one's self

from desires it was said--- " When all desires clinging to one's heart

fall off, then a mortal becomes immortal and he attains to Brahman

here (meaning in this life) (Kath. Up. II. 3.14). The cessation of

bondage from desires is like blowing out a lamp. He attains to

Brahman.

 

Realization of Self is facilitated by association with and the

guidance of a qualified teacher (Guru), who besides being a knower of

Brahman (Brahmavit), should have realized Brahman. The realization is

accomplished in several stages by understanding the true significance

of Sruti Mahavakya as 'Ayam Atma Brahma' (this individual self is the

Supreme Self, Brahman) (Brihad. Up. II. 5. 19), 'Tattawamasi' (Thou

art That, Brahman), (Ch. Up. VI. 8.7), culminating in 'Aham

Brahmasmi' (I am Brahman) (Brihad. Up. I. 4.10). The man without

desire, has no Karma and therefore no cause to go through yet another

birth, his organs such as of speech etc., do not depart (with the

subtle body). He is undifferentiated from the Supreme Self. It is

said--- " Any one who knows the supreme Brahman becomes Brahman indeed "

(Mund. Up. III. 2. 9). It is clarified that if the difference was

real, Jiva could not become Brahman Itself. Knowledge. may destroy

ignorance but not what is real. Because Jiva becomes Brahman, its

identity was real, the ignorance having been destroyed by knowledge

leaving only Brahman.

 

When one awakens up from deep (dreamless) sleep (Sushupti), he says

he was not conscious of anything, meaning he did not know or was

ignorant, but he did experience the bliss with no worries or pain.

This is a momentary experience of oneness of individual self with the

Supreme Self, albeit in ignorance. In present day medical practices,

this bliss (freedom from pain) is artificially created when the body

is unable to bear pain as during and after surgery. By administering

anesthetic agents with sedative influence, the patient is induced to

deep-sleep and unconsciousness, oblivious of the pain the body is

undergoing. Realization of the Supreme Self is the attainment of that

bliss while one is conscious (as in Samadhi) and without the adjunct

of ignorance. This is realization of the Supreme Self by the self.

 

Nature of Brahman: The Supreme Self

By Prof. Harish C. Gaur