Posts Tagged ‘Para Shakti’

Jyoti of Peace

Sunday, July 4th, 2010

The first darshan of the Divine Mother is still fresh in my memory.  The bewitching smile, those soul probing eyes, the understanding look!  How is one to put into words the beautiful form that met the wistful eyes?  The very atmosphere seemed to ring with peaceful notes.  The past was forgotten.  It was a solemn occasion in the inspiring atmosphere charged with spirituality.  Here was a presence which was totally different from any other human being. Here was a magnetic force which at once seemed to kindle free and true understanding.  A feeling of peace and assurance takes possession of the heart.  A longing to frequent the inspiring presence, an enthusiasm in life, unknown before comes of its own.

After having many darshans of Mother one is equally able to emerge from a broken down life to one of real living.  Entangled as man is in the wrap and weft of life, he longs for and exerts himself to get happiness.  It is said that he is a happy man who is happy in the mind in the midst of troubles and sufferings; whose mind is calm and free from desires.  This state of mind cannot be achieved all by himself.  The Sadguru alone can bring a man to it.  It is difficult to explain here how those purifying darshans of Mother act on one.  The very outlook on life, changes.  Charcoal is jet black, yet it changes its colour into brilliant red in fire.  So also does the very nature of one who has had Mother’s darshan change.  The fire of pure knowledge that Mother imparts to Her devotees burns the impurities away.  One is able to keep the mind filled with noble thoughts. The undesirable qualities, like a forgotten fire dies out for lack of fueling.  By Her very presence She rids the hearts of people of their base and unbridled instincts.  She imparts Her advice to persons according as they are able to receive them.  To those burdened with household duties, or to those who are burdened by a large family, Mother has the fitting advice to give, so that parents no more feel that children are a burden to them, but they thenceforth understand that children are also a means of salvation to them.  Mother’s brilliant and masterly discourses work miraculous changes in Her devotees. Mother has awakened the sleeping soul to its true, immortal and blissful nature.  What inspiring and encouraging words pour forth from those divine lips !  With what love and patience Mother leads those who come to Her, out of the labyrinth of their own frailties, and point out to them the way to God!  No one but Mother could evince such large-heartedness; there is none as magnanimous as She is. She is so gentle and benign, yet so regal and majestic, forceful and dynamic. She has lit the jyoti of peace and love in so many homes, and by Her unceasing love and efforts is leading us along the path of righteousness, to that goal of everlasting   peace!

Mother’s love is the greatest security.  One finds a safe refuge in that genuine love, a love which is beyond comparison.  She is our saviour, guide and Mother all in one.  It is a perpetual inspiration to be with Mother and one cannot be long in Her presence without feeling that the greatest peace is not to be found in evanescent fleeting things of the world, but in something more precious, the realization of the Atma or Self. A determination to achieve this end, a sakthi to follow the right path is to be got by that holy darshan.  An incentive to work for the right ideal establishes itself in one’s heart.  One is hardly able to suppress the exuberant heavenly happiness that surges up in Her presence.

Mother’s mercy is illimitable. Her favour is immeasurable; instilling hope in many a depressed minds, bringing comfort to many a suffering soul, and above all transforming one’s very outlook on life, to one of hope, joy and bliss.  The holy Mother’s greatness is difficult to comprehend.  In misfortune and adversity, in times of want, Mother reveals Herself to Her devotees and guide them along the true path.  The Divine Mother’s Face shines like the full moon; but it does not wane.  It illumines the devotee’s hearts – where there was despair, desolation and dejection, newborn hope, joy and peace abide after the holy darshan.

Blessed indeed is the place hallowed by Mother’s holy feet, sacred are the words falling from those divine lips, and yet more blessed are they who are recipients of Her grace, they who sit at those lotus feet accepting eagerly those brilliant flashes of profoundest wisdom. Surely they lead an invigorated life, an entirely new life after the holy darshan.

Smt. H. Ramani, B.A.

Incarnations of God

Sunday, May 2nd, 2010

According to Advaitha Philosophy nothing exists except the Supreme Brahman.  It is actionless and without modifications.  But when we see actions such as creation, preservation and dissolution we have the manifestation of Shakthi and it also becomes manifold because of Shakthi.  Thus Brahman is also the primal energy.  They are identical just as the Gem and its lustre.  Consequently the absolute and the relative are the two aspects of God.  The Primordial power in Brahman is always at play, creating, preserving and destroying.  The entire universe and everything in it exists under the authority of this Shakthi or Mahamaya the Divine Mother.  It is with the help of this Mahamaya the God sports as an Incarnation.  Hence we find in the Puranas several episodes describing the incarnations worshipping the Divine Mother (Shakthi) to enable them to fulfill their mission on earth.  Sometimes, the Divine Mother Herself descends on earth in response to the prayer of Her devotees for re-establishing Dharma.

God is immanent in everything, but He manifests more through man and in these incarnations there is a greater manifestation of God than in other men.  He descends to earth in human form because through a human body one can hear His words.  In order to understand clearly what actually an incarnation is, we have to imagine Brahman as a shoreless ocean in which visible blocks of ice are formed here and there by intense cold.  Though the cooling influence of the Bhaktas’ love for God, the all-prevading Brahman now and then assumes various forms for His Lovers and reveals Himself to them as a person.  The Infinite reduces itself to the finite and appears before the worshipper as God with form.  God can thus be a finite human being and also the all-pervading soul of the universe.  In the Adhyatma Ramayana Sri Rama is described as both the pervading spirit and everything pervaded.  In the light of Vedantic reasoning Brahman has no attributes and is indescribable.  The Saguna Brahman is meant for the Bhakthas who believe that God has attributes and that He listens to our prayers.  It is therefore possible for a devotee to see the forms of God or to think of Him as a person.  To a devotee his individuality and the world are real, so also the different forms of God and the feeling that God is a person.  God’s love for His devotees is without limit and he reveals himself to his devotees in the form which he loves most.  God assumed the forms of Sri Rama and Sri Krishna for his devotees Hanuman and the Gopies respectively.

A divine Incarnation is necessary to transform the Divine truth into human truth so as to enable us to appreciate it fully.  Man’s longing to see God who is Absolute is not satisfied unless he sees God in a human form.  A special manifestation of God’s power in anyone is sufficient indication that God has incarnated Himself in that individual.  He will then be capable of liberating others.  The scriptures speak of ten, of twenty four and also of innumerable incarnations.  The universe is infinite and naturally the incarnations must also be infinite.  The generality of Incarnations is for the purpose of reestablishment of Dharma by the destruction of the wicked and the protection of the righteous.  But there are also other Incarnations for the purpose of destroying the evil passions which dominate the minds of jeevas and giving them spiritual, ethical, and psychic illumination.

The advent of Incarnations is mainly for the purpose of teaching love and devotion to God.  He lives in the company of devotees cherishing the attitude of love to God for the sake of the Bhakthas and not of the Jnanis, though he is at the same time “the sun of knowledge and the moon of love.”

For ordinary people it is impossible to recognize an Incarnation.  He comes in secret and only a few of His intimate disciples could recognize Him.  Only those who have practiced spiritual discipline could know God and His Incarnations.  Some may even regard him only as an ordinary man, while some others take him for a holy person.

They behave exactly like ordinary people and fall victims to disease, grief, hunger and all such things like ordinary mortals.  But they are above sin and are never entangled by the things of the world.  They have an uninterrupted vision of God and are always united with Him even though they are conscious of their embodiment.  They can transmit divine Knowledge to fellow beings by a mere look, touch or wish.

It is true that all Brahma-jnanis directly perceive Brahman when they go to Samadhi by raising their mind to the Samsara.  In that state they remain unconscious of the outer world for twenty one days and give up their body dwelling in the plane of consciousness.  But in the case of Incarnations they can again descent to the plane of consciousness though established in Samadhi.  The ego of the Incarnations returns to them when they come down from the plane of Samadhi but then it is the ego of knowledge or the ego of devotion in order to bring spiritual light to others.  Through the ego of knowledge Sankaracharia was able to teach the world and through the ego of devotion Chaithanya instilled spiritual bliss among his devotees.

In Jagatguru Sree Rama Devi we have the Incarnation of that Divine Mother, the primordial Power.  Though she attained Nirvikalpa Samadhi at the early age of 26, She came down from that plane to teach us both knowledge and devotion.  Let us pray to Her.  She being an Incarnation of PARA SAKTHI and is with attributes She will give us full knowledge of that Brahman which is without attributes.

–          V. Narayana Pillai

Guru Bhakti

Sunday, April 25th, 2010

Guru Bhakti is reverential love and sanctified feelings towards the Gurudev.  It is total surrender to Satguru and absolute faith in His words for they are veda-vakyas.  Doing obeisance with humility and reverence, perfect obedience in carrying out his commands, worshipping His lotus feet with love and devotion, listening to His holy upadesh and sincerely practicing it are the multiple expressions of Guru Bhakti.

It is not possible for any aspirant to attain the highest if only he has Guru Bhakti.  The Guru’s grace frees the sadhaka from the thralldom of matter and the fetters of prakrithi.  The surrender at the lotus feet gives peace to the agitating mind and ushers steadiness and composure.  What is the secret of Guru Bhakti?  It is complete self-surrender backed by sincere and earnest effort.  Faith in the words of the guru is the first and the last rung in the spiritual ladder.  The identification of the guru with the supreme is a great stride in the spiritual path.

Guru bhakti is the grace of the divine and is not a result either of intellectual knowledge, interpretation of shastras; good vocabulary; or scholarship.  Meditation, satsang, austerities, and vairagya — (the essence to realize that Paramathma is the abiding and eternal truth and everything else is transitory), induce detachment and dispassion.  The guru will imperceptibly help the aspirant from downfalls and shield him to resist temptation.  The redeeming grace of the guru is a sheet-anchor for a sadhaka.  The impenetrable armour of guru’s grace protects the chela from the piercing darts of the prarabdha.  With surrender, the guru helps to erase the disturbing elements of the mind and gives him strength to do sadhana and overcome maya.  Guru bhakti transforms the ego-sense into infinite consciousness.  It is the culmination of the three yogas and the foundation of the spiritual life.  Without Guru bhakti one cannot proceed even an inch.  Divine Mother Sree Rama Devi has often said to serve mankind is the service of the guru who manifests and pervades as one supreme shakthy.  Guru “uchista” is the bodhana given by the guru.  True and abiding happiness is at the lotus feet of the Guru, but the ringing note is unconditional surrender.

It is conformed on the sadhaka to obey the guru, whose words are “Amritha-dhara” based on supreme knowledge, and a wider and deeper vision, while the sadhak’s knowledge and vision are limited.  It is like a man on the hills who can see miles in front while the man on the plane can see only a small portion.  The only condition for the manifestation of grace is surrender.  Then the “I” will remain an unattached observer of actions and thoughts and be convinced that everything is being controlled by the higher power and the ego should  submit to it.  The ego has to be sacrificed and one needs strong perseverance, but the guru’s grace will protect and aid the aspirant, which he on his own  is incapable of achieving by his own efforts.  True bhakti is a matter of intense feeling and it is unshakeable whatever the trials and tribulations are; his mind remains unmoved.

Guru bhakti is the kernel of dharma.  All Gods are propitiated if and when the guru is propitiated.  We in our ignorance are not able to realize His glory and greatness, just as the sun to our naked eyes seems no bigger than a huge ball due to the distance.  The guru’s grace is the pillar and support for a sadhaka, for it flows in a mysterious way if one only opens oneself with total surrender, and dedication, sincere and earnest prayers.  One can always keep contact with the guru for distance is not a barrier.  Constant communion opens a channel between the guru and shishya, for the grace and light to flow.  Reverence and humility alone can break down the prison walls built brick by brick by ahankara, and crush the web woven by the notion of “I and mine.”  The relationship between guru and shishya is one which goes much deeper than anyone can understand.  He cannot reach the guru by growing higher but the guru comes down in His infinite compassion, responding to his appeals, Disciple should execute guru’s will follow His lead and do His bidding with intense devotion, pure and unselfish motives, and untainted with desires.  Guru bhakthi elevates the mind and culminates in jnana.  The grace of the guru falls on one and all alike, as the rain falls on trees, shrubs, plants, weeds, and grass, uniformly but the growth depends on ones potentiality.  The guru comes not when we want but when we need.

Govind, the farmer, tall with a calm face, friendly eyes, hospitable and God fearing, lived in a village near Dhond, with his faithful wife, and two sweet children.  The rustic farmer lived a simple life, cultivating his few fields, and contemplating on tragedy of life, and the mysterious way of nature: The year passes and never returns, the days of the year are unrolled while the days of his own life are shortened, and how time eludes.  Life like a candle flickers in the wind and vanishes.  Man sits to plan but old age creeps in and his energy is diminished.  The scene of song and dance passes away in the twinkling of an eye, sorrow and misery takes vantage.  Man clings to glory and wealth, vying with one another in the ambitious race for power and fame.  He thus wonders at the instability and the diverse problems confronting life.

Very near his hut, under the deep shade of the spreading branches of an old and majestic tree a few disciples gathered in the evening to pay homage and listen to the words of a Guru.  Govind was extremely eager to join the group of devotees, but knew not how to approach.  Early one morning when he was in his fields at work he saw the venerable Guru passing along the bund of the field. Mustering courage he fell at the lotus feet of the guru, who blessed him and enquired his needs.

Govind replied “Maharaja, I have no desires, my only wish is to surrender and seek peace at Thy lotus feet.”  The Guru smiled, and to test his sincerity and obedience asked him to cut the crop in his field.  Govind was only too glad to carry the behest of the guru.  He ran home to fetch a scythe and started to cut the crop which was yet unripe.  The wife in bewilderment followed him and so did his friends and neighbors, who were amazed at the sight.  They failed to persuade him to desist, for he was too absorbed in his act.  Next morning Govind met his Guru, who had learnt that the crops had been cut.  The guru said, “I may have asked you to cut the crops, but should you not exercise your discrimination?”  “Maharaj,” said Govind “when everything has been surrendered where is the intellect to discriminate?”  The guru smiled and was pleased at the steadfast faith and total surrender of Govind.  At the harvesting time all were amazed to notice that Govind’s crop yielded the thrice the quantity, than it usually did.  The grace worked its own wonder.

– V. R.

Mother as I see her

Sunday, March 28th, 2010

I do not claim to have true insight into the significance of Divine Mother’s life and purpose of advent and also the various aspects of Her wonderful personality.  But if anyone asks me to what is the outstanding character of Mother’s personality, I would say it is the fully manifested motherhood of God.  With Mother, this cosmic motherhood is not the fruit and fruition of disciplines, nor is it an attitude deliberately adopted for directing Her love and compassion to the seekers, disciples and devotees.  It is Her inherent attribute.  It was there ever since Her birth; though latent, at times it manifested itself to the wonder of Her parents.  To the eye of faith, it was as clear as daylight, and it was in the splendor of such a faith that Her father looked upon Her even in Her childhood, as the Divine Mother of the universe.  Later, she revealed Herself as Goddess Durga to him.

Motherhood implies self-abnegation, compassion, universal love, fortitude and patience, spirit of forgiveness and redemptive power.  These divine attributes inherent in Motherhood, helped Mother to play successfully the self-chosen roles of wife, the mother and the Guru.  In the role of wife, She acquitted Herself in remarkable perfection as the ideal queen of home, as the companion and guardian angel to Her Lord Shri Bhagawan.  Through this role as the wife, shone the Bharatiya tradition of an ideal sahadharmini extolled in the puranas and itihasas.  As the mother – not in the worldly sense, for Mother’s relationship with Her husband had been perfectly spiritual—She showed the world the eternal Brahman is also the eternal Mother of eternal creation.  The triumph of motherhood in Her private circle of home-life, was that She became the mother even of Her ‘patideva’ whom She reverentially addresses as ‘Deva’.  Does this not show that the culmination of bridal intimacy in the life of a dedicated wife in the realm of spirituality is nothing short of elevation into spiritual motherhood?  The woman is the embodiment of the shakti aspect of the Divine.  Quite naturally, motherhood is the latent in her and it blossoms into glory at the peak of her spiritual vision.  Mother has thus revealed to the world of women the immensity of powers latent in them as the God-ordained embodiments of motherhood.  Motherhood is a state, a spiritual status, accessible only to women dedicated to spirituality.  By giving births to children one becomes a mother only in the physical sense and not in the spiritual sense.

As the Guru, Divine Mother chose a sphere hitherto totally neglected, namely Grihasthashrama, for ministry of compassion.  To guide a competent seeker towards the vision of the Supreme is not difficult for a Guru; but to assume the responsibility of guiding and perfecting those who are steeped in delusion and entangled in worldliness, requires exceptional power, patience and perfection.  Hence this time, the Supreme Shakti, in the form of mother and the Guru, descended into the sphere of Grihasthashrama for redeeming men and women sunk in samsara and for restoring the order of home to its privileged position and forgotten glory.  In this respect itself, Mother is unique.  In the hierarchy of spiritual masters and saviours She shines by Her divine right as a personality of peerless compassion of motherhood.

I can only hear with a shudder when anybody says that Mother is a Grihastashrami.  Can Mother of the universe be confined to a particular order of life?  She is in all ashramas and all ashramas are in Her; yet she is above all ashramas.  She is the point to which all recognized orders of life converge, She is the great ocean in which all the four ashramas empty themselves.  Hallowed in perfection and divine excellences, Mother, out of the fullness of compassion, patterned Her life as a queen of home in Grihasthashrama.  That is all.  Let me make it clear that no one can be a Grihasthashrami like Divine Mother.  Emulation of Mother is not possible—we can humbly follow Her precepts and principles, deriving inspiration from Her life and resigning ourselves to Her grace.  This is the course of action open to us.  That picture of Mother’s life, is not a picture among pictures of the world.  It is the solitary picture, the art of divine perfection, the picture of unique charm, drawn by the supreme artist, God Himself in Himself.  No human life can even attain the beauty and the excellence of that picture.  We can realize our identity with Brahman, for that is our ultimate destiny; but to be like Mother in the perfection of a life which She has lived, is an impossibility.  This should not dishearten us, should not affect our ambition and aspiration adversely.  There may be mothers, saints, sages and avatars of Isvara; but Universal Mother is one, secondless.  She will ever shine in Her peerless glory.

In line with Masters of Wisdom, Mother too bases Her teaching on the intuition of the ultimate truth.  She has given us the true knowledge about the nature of our diversity.  But her greatness appears where She bridges the gulf between the world and God by the system of Her teaching and by the luminous example of Her own life.  Her perspective of life is one of adoration, not negation.  And to what celestial height has She not raised the sanctity of home!  I can say with all conviction and courage at my command that, if Grihasthashramis have regained today their spiritual status along with the race of ideal sanyasis, if they have ceased to look down on themselves as samsaris, it is because, Divine Mother is on this planet of ours, with Her gospel of Grihasthashrama and the power of Her redemptive grace.  The very remembrance of our spiritual relationship with Mother, the very thought that we are being guided by Mother, dispels gloom and weakness from us and brings the pure air of freedom to our mental atmosphere.  Imagine, brethren, what could be the dimension of such a personality, whose very thought can elevate us to peak of strength and self-mastery!  There are books and books written on the glory of Atmajnana; there are commentaries and commentaries on the Brahmasutra, the Upanishads and the Gita; there are numerous systems of yoga.  All these may fail to rescue the frail mortal in the hour of darkness and delusion and trials and temptations; but I can assure you that the very loving remembrance of Divine Mother Rama Devi invokes Her dynamic Omnipresence and Her protecting Hand appears to save us.  I do not mean that She has to make Herself manifest as a personality in order to save the suppliant.  She is power absolute.  And that power manifests itself as the inner light, as the discerning intelligence, as the capacity for self-restraint, as courage, as fortitude and patience, according to the nature of predicaments and situations.  This is the secret of inner poise in Mother’s devotees, both men and women, for whom life would have been otherwise a burden.  Time and space are no barrier to Mother’s self-manifestation.  With her cosmic eye She watches every step of Her children.  With Her mystic touches She guides, guards, consoles, converses, commands;  She is in constant communion, in an intensely personal way, with each and every ‘child’ of Hers.  That is, I should say, Her Yoga, the Yoga of mercy and maternal tenderness.  It is this Yoga of Hers that will lead us to the summit of yogic excellence.

The most blessed spot on earth is where Mother dwells in Her physical form.  In Her divine presence one enjoys the fruition of sadhana without any effort, namely the peace of the eternal.  The mind becomes calm, collected and indrawn.  A harmony is established between the inner divinity and external form.  We become familiar with a silence which we will not get even in the secluded Himalayan cave.  This silence is the silence of our Soul, not the silence of nature.  In that silence which one enjoys in Mother’s presence, crucial problems get themselves solved.  We get true, lasting, spiritual, education.  And to gaze upon that calm smile of eternal spirit on the placid countenance of Mother!  That is a vision which will never leave our heart.  That is the vision that purifies our minds and makes us captives in Her love.  I am sure that one gets that vision only after finishing in the previous births all kinds of disciplines and penances.  The places which Mother visits become suddenly charged with immense spiritual vibration, devotion and dedicated activity.  Mother remains in silence and bubbling enthusiasm possesses even the lazy ones.  I have come to feel that even birds, beasts and plants sense Mother’s arrival.

In Mother’s voice there is a celestial music.  It has the power to penetrate gross material layers of our personality and reach the recess of the soul.  It has captivating potency.  Simple in words, Mother’s utterances are fascinating in their power of appeal.  I have seen people immersed in prayers to just hear one word from Mother and to lock it safely for all times in the chamber of their hearts.  It is such heartfelt prayers that bring Mother down to this terrestrial plane from the imperious height of Her Samadhi and the depth of Her silence.  Listen to any discourse of Mother or to Her casual private and personal instructions, and you will find therein guidance for all times.  Listening to Her discourses at various places I have observed, another wonderful phenomenon, how Her stress is shifted from theme to theme according to the needs of the times and the type of the listeners.  To the bramhacharis, the stress will be on self-control and continence; to the Grihasthas, on disinterested performance of duty; to the woman on devotion to pathibhakti and svadharma; to the ailing and the aged, on the immortality of the soul and fearlessness at the time of death; to girls, on purity and chastity; to the boys, on obedience and ‘Matru Pitru Bhakti’; to the mean as a class, on spirit of independence, sympathy to and co-operation with their wives; to those of emotional temperament, on the glories of bhakti and surrender to God; to the intellectuals, on Brahmanishtha; to the book-learned, scholars and pundits, on the practice of sadhana and direct experience of Brahman; to the social servants, on self-abnegation; to the patriots, on desabhakti i.e., the vision of the country as God; to the soldiers, on courage and discipline.  People enquire sometimes as to what is Mother’s perspective and philosophy of perfection, transcending the schools of dvaita, vishishtaadvaita and advaita, yet including and accommodating all these paths.  For us, Mother is the path as well as the goal.

Mother’s silence too is might and majestic in its power to touch hearts and to transforms lives and minds.  For us, Her devotees, both are charming, Her speech as well as Her silence.  Having got Divine Mother as our guide, guardian and God, there is in us a wonderful sense of fulfillment, a sense of having arrived at the destination.  This is no illusory contentment, for our ardour and aspiration have assumed the form of silent adoration and sincere dedication.  What is there to attain after having got Divine Mother who is the supreme reality?  To be eternally related to Her as Her child, with our wills resigned to Her, with Her radiant image installed in our heart’s sanctuary, is in itself a spiritual experience.  I will go a step further.  It is liberation in the realm of love; it is worship with wisdom; it is life in pure ecstasy’ it is the glorious triumph of devotion over life’s monotony and drudgery.

G. Anandraya Kamath