The Devi, as Para-brahman, is beyond all form and guna.

[Guest guest]

, " jagbir singh "

<adishakti_org wrote:

>

> >

> > i think it makes no difference when SYs started doing pujas to

> > Shri Mataji. The sad part is that after decades they are still

> > lost in external worship, probably permanently, of an

> > incarnation. The Devi (Divine Feminine) has this to say:

> >

> > " If you are unable to meditate upon My Eternal and Supreme form,

> > fix your attention on My qualified form [sakalarupa], and this,

> > is infinitely changeable with time and circumstance, can be

> > grasped by the mind. Whatever form of Mine your mind is capable

> > of grasping, meditate upon that. O father, identify yourself

> > with that, worship it. But My niskala form, bare consciousness,

> > pure and calm, freed from all attributes, One only, Eternal and

> > Supreme; that Supreme Abode can only be obtained through

> > knowledge [jnana] and with great difficulty. "

> >

> > Shri Devi to Himavat in Kurma Purana

> > (R. A. Sastry, Lalita-Sahasranama,

> > The Adyar Library and Research Centre, Madras, 1988, p 30.)

> >

> >

> > i said " sad " because their attention has not changed with time

> > and circumstance. But didn't She confirm that Her " niskala form,

> > bare consciousness, pure and calm, freed from all attributes ...

> > can only be obtained through knowledge [jnana] and with great

> > difficulty " ?

> >

>

> " Meditation is a very general word. It is not a word that explains

> all the three steps one has to take for meditating. But in Sanskrit

> language they have very clearly said, how you have to move in your

> meditation.

>

> First is called as Dhyana, and second is called as Dhaarna; and the

> third is called Samadhi. Luckily Sahaja Yoga is such a thing that

> you get everything in a bundle. You avoided everything else and

> you got the Samadhi part. That's the beauty of it. The first part

> of meditation is the Dhyana. First when you have seeking, you put

> your attention towards the object of your worship. That is called

> as Dhyana. And the Dhaarana is the one in which you put all your

> effort. Concentrate all your effort. But this is all drama for

> people who are not realised. For them it's just a sort of an

> acting that they do. But for a realised soul it is a reality. So

> the first, the Dhyana, you have to do. Some do it of the Form,

> another of the Formless. But you are so fortunate that the

> Formless has become a Form for you. No problem, you don't have to

> go from Form to Formless, from Formless to Form; it's all there,

> in a bundle. So you concentrate, or think of some Deity, or some

> point for Nirakar, for the Formless, or of Nirakar itself. "

>

> Shri Mataji Nirmala Devi,

> January 1984

>

>

 

" The Goddess (Devi) is the great Shakti. She is Maya, for of Her the

maya which produces the sangsara is. As Lord of Maya She is

Mahamaya. Devi is a-vidya (nescience) because She binds and vidya

(knowledge) because She liberates and destroys the sangsara. She is

Prakriti, and as existing before creation is the Adya (primordial)

Shakti. Devi is the vachaka-shakti, the manifestation of chit in

Prakriti, and the vachya-shakti, or Chit itself. The Atma should be

contemplated as Devi. Shakti or Devi is thus the Brahman revealed in

Its mother aspect (shri-mata) as Creatrix and Nourisher of the

worlds. Kali says of Herself in Yogini Tantra " Sachchidananda-

rupaham brahmaivaham sphurat-prab-ham. " So the Devi is described

with attributes both of the qualified Brahman; and (since that

Brahman is but the manifestation of the Absolute) She is also

addressed with epithets, which denote the unconditioned Brahman. She

is the great Mother (Ambika) sprung from the sacrificial hearth of

the fire of the Grand Consciousness (chit); decked with the Sun and

Moon; Lalita, " She who plays " ; whose play is world-play; whose eyes

playing like fish in the beauteous waters of her Divine face, open

and shut with the appearance and disappearance of countless worlds

now illuminated by her light now wrapped in her terrible darkness.

 

The Devi, as Para-brahman, is beyond all form and guna. The forms of

the Mother of the Universe are threefold. There is first the Supreme

(para) form, of which, as the Vishnu-yamala says, " none know. " There

is next her subtle (sukshma) form, which consists of mantra. But as

the mind cannot easily settle itself upon that which is formless,

She appears as the subject of contemplation in Her third, or gross

(sthula), or physical form, with hands and feet and the like as

celebrated in the Devi-stotra of the Puranas and Tantras. Devi, who

as Prakriti is the source of Brahma, Vishnu, and Mahesh-vara, has

both male and female forms. But it is in Her female forms that She

is chiefly contemplated. For though existing in all things, in a

peculiar sense female beings are parts of Her. The Great Mother, who

exists in the form of all Tantras and all Yantras, is, as the Lalita

says, the " unsullied treasure-house of beauty " ; the Sapphire Devi,

whose slender waist, bending beneath the burden of the ripe fruit of

her breasts, swells into jewelled hips heavy with the promise of

infinite maternities.

 

As the Mahadevi She exists in all forms as Sarasvati, Lakshmi,

Gayatri, Durga, Tripura-sundari, Anna-purna, and all the Devi who

are avatara of the Brahman....

 

Besides the forms of the Devi in the brahmanda there is Her subtle

form called Kundalini in the body (pindanda). These are but some

only of Her endless forms. She is seen as one and as many, as it

were, but one moon reflected in countless waters. She exists, too,

in all animals and inorganic things, since the universe with all its

beauties is, as the Devi Purana says, but a part of Her. All this

diversity of form is but the infinite manifestations of the

flowering beauty of the One Supreme Life, a doctrine which is

nowhere else taught with greater wealth of illustration than in the

Shakta Shastras, and Tantras. The great Bharga in the bright Sun and

all Devatas, and, indeed, all life and being, are wonderful, and are

worshipful, but only as Her manifestations. And he who worships them

otherwise is, in the words of the great Devi-bhagavata, " like unto a

man who, with the light of a clear lamp in his hands, yet falls into

some waterless and terrible well. " The highest worship for which the

sadhaka is qualified (adhikari) only after external worship and that

internal form known as sadhara, is described as niradhara. Therein

Pure Intelligence is the Supreme Shakti who is worshipped as the

Very Self, the Witness freed of the glamour of the manifold

Universe. By one's own direct experience of Maheshvari as the Self

She is with reverence made the object of that worship which leads to

liberation. "

 

Shiva and Shakti

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