She (Lalita) is Mahasakti ... the most supreme example of Parabrahman

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" ParaBrahman (Sanskrit) [from para beyond + Brahman (neuter) universal

self or spirit] - That which is beyond Brahman. The self-enduring,

eternal, self-sufficient cause of all causes, the essence of

everything in the cosmos. In the Vedic style of writing, ParaBrahman

is referred to as tat (that) as opposed to the manifest universe

called idam (this). ParaBrahman means Supreme Brahman, or Supreme

Cosmic Spirit, or Godhead. Although an ineffable entity, it could be

said to be that which contains and pervades the universe. "

 

www.en.wikipedia.org/wiki/Parabrahman

 

 

" Lalita: Yoga and Esoteric Meaning

 

As has been mentioned numerous times, Lalita's subtle form (her

mantra) is essential to this particular Hindu goddess. Because the

Srividya tradition places so much emphasis on the liturgical listing

of names, Lalita's 1,000 names and their symbolism give much insight

into the esotericism of this goddess. Here, we will only examine the

two names by which the goddess is most commonly known.

 

" Lalita " means, literally, one who plays. She is Mahasakti whose body

consists of pure sattva, and she is the most supreme example of

Parabrahman.

 

" Tripura " literally means " Three Cities. " Following this definition,

Lalita is often identidfied with the image of the Trimurti: Brahma,

Visnu, and Siva. While she is all of these gods in one (creator,

maintainer, destroyer), Lalita also transcends them as she is beyond

conceptualization. Here, we are witness to the three-fold nature of

the goddess, which can be found on both gross and subtle levels. On a

gross level, Lalita is everything that is three-fold in this

universe, including (to name a few) the three worlds, three energies,

and three sattvas. Thus, her presence pervades the entire manifest

world of names and forms.

 

On a more subtle level, Lalita is the nature of Siva, Sakti, and

atman. Since she is the nature of all three, there is no difference

amongst them. Thus, Siva is Sakti and Sakti is Siva; the two are one

and the same in a constant union: Pure Consciousness does not exist

without the Creative Energy. Furthermore, each individual atman is no

different than either Siva or Sakti. The atman is, itself, the union

of the two and is, itself, Absolute Divinity.

 

Relating the above to cognition, Lalita is, at once, the knower, the

process of knowing, and the object of knowledge. The Sri Vidya

tradition claims that these three categories do not differ from one

another but are all one and the same. Thus, once the " knower " begins

the " process of knowing, " that " knower " actually becomes the " object

of knowledge. " When one realizes the non-duality of this triad and

realizes that s/he IS the knowledge for which s/he is searching, s/he

gains a glimpse of the Absolute. In this realization, one travels

from the manifest world back into the Bindu Point and into the

Absolute Consciousness. By knowing (and becoming aware of) the

process by which the Absolute manifests itself out from the Bindu

Point, one is able to take that process and reverse it so that one

may travel back into the Supreme Drop of Consciousness.

 

If we translate this into " Lalita language, " once a believer gains

the knowledge of Lalita through worship and ritual, s/he actually

becomes the goddess herself. Since the mantra (Lalita's subtle form)

IS Lalita, the process of reciting the mantra is the actual evocation

of the goddess from the depths of one's own being. Thus, by

worshipping Lalita and reciting her mantra, one actually becomes the

goddess herself. One gains a glimpse (however large or small) of

oneself as the Absolute, as the Supreme Consciousness herself.

 

All of the above eludes to the goal of yoga; that is, the cessation

of the movement of the mind and concentration on a single point in

order to, eventually, reach the state of moksa (liberation). The

final goal is realizing the Absolute; knowing oneself to be God,

experiencing in full the presence of Lalita. This entails a journey

from the manifest world into the Bindu point. While the concepts

expounded upon above make sense intellectually (at least somewhat),

in order for their meaning to be complete, one must experience them.

This experience necessitates the discipline of Yoga to find the one-

pointedness of concentration which will open the door to the

realization of the Absolute. Just as one must look past Lalita's

physical form in order to gain access to her subtle, all-pervading

subtle form (her mantra), one must also peel away the gross, material

layers of reality in order to discover the subtle layers of

consciousness which pervade the universe. Yoga is the discipline

which allows its practicer such an opportunity. "

 

www.rochester.edu/

 

 

" [67] - [68] To make up for the imperfect performance of dharma in

this Kali age which is noted for the prevalence of sin and

delinquency on the part of people in doing their duty, there is no

protective mantra except the repetition of this Sahasranama.

[69] To a thousand names of Vishnu a single name of Siva is

preferred. To a thousand names of Siva, one single name of Devi is

preferred.

[70] There are Crores of sets of thousand names to Devi, O Pot-born

one. Of these, ten sets of thousands are the best.

[71] And of those ten sets of names (each of thousand), this holy

one is the best. Therefore it should be repeated daily to ward off

the sins of the Kali Age.

[72] The ignorant do not recognize these hymns of Devi as the best.

Some devote themselves to the names of Vishnu and others to those of

Siva.

[73] - [74] Rarely one in this world is devoted to the names of

Lalitha. It is by repeating the names of other deities in Crores of

births, that faith is generated to repeat the names of Sri Devi.

[74]-[75] Just as it is in the last of all his births that a person

devotes himself to SriVidya, so it is that the repetition of this

Sahasranama is taken up by him whose (present) birth is the last (or

who is to have no more births).

 

Lalitha Sahasranama Phala Sruti

 

 

Devi: The Great Goddess

 

Kash and his family meditated on different photographs of the Great

Devi who incarnated Herself on Earth as Shri Mataji Nirmala Devi.

Meditation was done either in the living room or the children’s

bedroom. There were considerable age differences between the

different photos.

 

One particular day the father became curious again and began

pondering which particular image of the Great Adi Shakti manifested

in Kash's Sahasrara. Logically only one image of the physical Shri

Mataji should manifest in his Thousand-Petal Lotus. But which one

would it be and why that particular one? Or did She keep appearing

sometimes youthful, at other times middle-aged, or even old.

 

Kash replied that normally the Great Divine Mother assumes the image

that is being normally meditated on i.e., sari color, garland of

flowers. However, if the photograph is changed and replaced, or

meditation done in a different room with a different photograph, then

She sometimes assumes that form.

 

Nevertheless, one fact is constant at all times: The Great Adi Shakti

Shri Nirmala Devi always appears considerably younger in the

Sahasrara, between 30-35-years-old, than Her physical being on Earth.

Put simply, She always appears youthful and this feature remains

constant. She is eternally ever young. (Arwinder and Lalita have

confirmed this fact many times.)

 

There are other observations that he made:

 

1. According to him the Great Devi always wears a different sari

every day. She does not wear any other type of attire, a fact

subsequently corroborated by his younger brother, Arwinder. Sometimes

Shri Mataji Nirmala Devi wears the exact sari as that in the

photograph he meditates on.

 

(On September 1998, at 9.05 a.m. Kash was asked if Shri Mataji wore a

particular sari again at other times. He replied that She did wear

the same sari again.)

 

2. Her hair is normally always parted in the middle and flowing down

to at least the waist. Sometimes they are held back loosely in a bun.

Shri Mataji has a bindi on Her forehead at all times.

 

3. She never wears earrings but has a koka in Her nose. He is not

sure about any necklace as the folds of Her sari are always draped

across and over Her chest and shoulders.

 

4. The Great Goddess has five thin golden bangles on each wrist, and

golden rings on Her left Vishuddhi and Agnya fingers. The right hand

fingers do not have any rings.

 

5. The Great Adi Shakti always has a swastika on both Lotus Feet and

there are golden rings on all toes, except the big toes.

 

6. She is always barefooted and has never been seen wearing any type

of footwear. This fact was also confirmed by his siblings Arwinder

and Lalita.

 

Note: On September 18, 1998 Lalita was asked if Shri Mataji wore

shoes and the reply was She did. Her father told her to be sure and

the reply was affirmative. He knew that she had made a mistake and

probably had not observed Her Feet properly.

 

The next day at 9.10 a.m. Lalita, just after meditation, told her

father that Shri Mataji did not have any shoes. This time she

confirmed that the Great Adi Shakti was barefooted in her Sahasrara.

(Lalita was never even asked to find out). Her brother Arwinder, who

had also finished meditating, casually added, “Shri Mataji has no

shoes.” Their father, solely for the sake of positive proof, asked

her why was she sure this time and the reply was, “When I meditate

with Her I can see She has no shoes.” In other words Lalita had just

found out this fact after going into Nirvikalpa Samadhi a few minutes

earlier. Her father asked, “You looked at Her Feet?” Lalita replied

that she did.

 

http://adishakti.org/adi_shaktis_descend/devi_the_great_goddess.htm

 

 

“The saints were respected, I am telling you in India, real saints

were respected and they made different observations. Now when I read,

say Adi Shankaracharya, I am amazed how he knows so many things about

Me. He knows how My knee looks like, he knows how many lines I have

on My back, how many. I mean it is very amazing how this man knows

everything about Me. That means through his meditative power he could

envisage Me. He never saw Me. The description and everything is so

clear cut.

 

Now if you say the Thousand Names of the Goddess, thousand names of

the Goddess are so precise, I mean you can verify them in Me. I am

just like that. Whatever it is good or bad, whatever is said about Me

is there, is a fact; and it is the Knowledge of these people is most

remarkable. How did they know that a Goddess is like that? Certain of

My things which I also don't know but they are there, and they have

described. Very surprising. So their meditative power in India was

great. "

 

Shri Mataji Nirmala Devi