The Mother of the Universe assumes the role of a leela vinodini- a playful charmer of the puppet-world and reveals to the enlightened ones the blissful side of her auctorial puerility. The jnani’s (The one endowed with enlightenment or knowledge) mind, by virtue of her grace, not knowing anything deceptive, will be as pure as that of young children or tiny tots! She glows only in those souls of irreproachable purity. Only the jnani knows the source of that inner light.
(2) The spiritualist, whoever it may be, who endeavours to harness the energy of the self – the Atma shakti – at regular intervals and takes it to higher levels, will be the only one who sees the self-luminous Atma linga sitting pretty within oneself, often offers mental worship to the Atma linga and, by virtue of experience as an introvert, becomes a Brahma jnani – knower of the Brahman-endowed with the deepest inward vision.
(3) Whoever has a mind as strong as steel, only such a jeevatman has the capacity to take a divine form that can merge with the Paramatman.
(4) The spiritualist, whoever it may be, who pines for a darshan of the Mother of Universe of everlasting kindness and cries in ecstasy, and subjects oneself to a metaphysical disquisition of the facets of the Inner self – the Atman – spending the day and night in an intellectual exercise and spiritual enquiry about the inner phenomenon, will indeed really be on the path to salvation and attain salvation!
(5) Whoever transcends the barriers of a doubtful frame of mind, embarks on a mission of peace of a constant nature and realizes that the bliss thereby engendered is the permanent one, will alone become a jeevanmukta – a liberated soul during life-time!
(6) Whoever is carried away by emotion at the very beginning of a call addressed to the Divine Mother and talks in incoherent language as a result of the emotional impact, with the words, “Mother! Mother! I must know only you. The keenness of a fervent nature to see you has descended on me. But I know nothing about how to worship you! Mother! Nor have I done any thapas directed towards you! I kept the keenness in the subconscious mind and deep down therein I called you not once but many times with the words. Mother! Mother!! Without a proper purpose! As one not knowing anything, I became adamant about my desire to see your Lotus Feet. With all your kindness, therefore, you must manifest yourself without fail”, and whoever becomes virtually mad about these thoughts and impressions, will indeed become a firm aspirant for salvation capable of blossoming oneself into a Brahma jnani.
(7) Whoever utters the word “Mother!” only to be immediately carried away by an instantaneous profusion of love, will dive deep into an ocean of bliss and floats thereon as a jeevanmukta.
(8) Whoever commands a mind devoid of impurity, a mind that stays in a tranquil state bereft of vacillations, merits the description of a shuddha atma – a pure soul – being absolutely eligible to and worthy of the flood of kindness surging forward from the Supreme Mother. He alone becomes Shuka Brahma Maharshi of immemorial fame and antiquity and of proverbial purity.
(9) Whoever is able to avoid the pitfall of sinking in the salt-lake called the material world, but gets into a boat called jnana (or enlightenment) and propels it on the beautiful lake of bliss with the oars of vairagya – or detachment-and reaches the ultimate shore of spirituality called Brahma ananda – the bliss of the Brahman- will alone become a jeevanmukta capable of the greatest and the most vivid experience of God, called Brahma sakshaatkaara i.e.,of witnessing the vivid manifestation of the Supreme Reality of Existence.
(10) Whoever refrains from earthly pursuits on this land and earthly pleasures in the same way but carries on the business of dealings with the Atman occupying every bit of space of the inner frame, with the object and hope of deriving a huge profit called the benefit of knowledge of the self or Atman, realizing in the process that Atman labha (benefit of knowing the Atman) is the best bargain, convincing oneself about such a bargain and establishes the business in the most suitable place called the inner frame of mind in order to proceed with the business in the blessed town of bliss – will reap the richest harvest of profits called Brahma jnana. Only such a one can be called a mukta or a liberated soul!
(11) Whoever knows the trinity of kalpavriksha (the tree that yields fruits at all times), kamadhenu (the celestial cow that gives all desired objects in a prolific manner) and jnana amrita (the elixir of life called enlightenment) – the trinity occupying the space within oneself in full measure – and seeks the shade of the celestial tree, tastes the sweetness of knowledge and wisdom and drinks the overflowing milk of enlightenment, digesting everything in a moment, only to find one in a supreme state of peace in an ecstatic frame that forbids easy sleep but nevertheless manages to sleep experiencing bliss and happiness, will alone become a jnani.
(12) Whoever sits in the shade of the great celestial tree that has grown, within oneself, forgets oneself in the wilderness of a forest called silence and solitude, manages to sleep despite its elusive nature and experience an aura of happiness, will only become a jnani.
(13) Whoever is able to think and realize that “Brahman pervades everything and occupies every place, the Parabrahman is a singular phenomenon second to none, the one and only thing!” and experiences that truth within oneself and without, and virtually forgets oneself in the process of deep contemplation, will alone become a Brahma jnani.
(14) Whoever achieves the cessation of activities of the inner frame, forgets the existence of bodily consciousness and in the forgotten strain is able to see the path that ensures freedom from rebirth, gets mad about emotional pursuit of thoughts that show the path and in a state of obliviousness indulges in protestations of devotion like, “I haven’t forgotten you! I haven’t forgotten you!” and continues to plead, ‘Vedeshwara! I can’t afford to take birth again on Earth; please do not send me back for rebirth! Take me to your side and press me to your bosom!” and whoever heartily meditates on the innate God (called the Antaryamin) will alone unfetter oneself from the shackles of earthly bondage called birth and death and become a Mahatma assigned with the mission of protecting the world as a paragon of virtue and an upholder of righteousness!
(15) Whoever is able to discover the way to exalted existence of freedom from rebirth enshrined in the metaphysical doctrine of “janma raahitya” akin to the bodiless existence of gods, will alone attain the state of zero contemplation (involving absence of inner calculations of the mind or intellect) exterminating the element of ego and become self-effulgent.
(16) Man’s birth on this earthly plane was actuated by consideration of the absolute need to enlighten him with the knowledge of Advaita Jnana- Vaasishta – the universal truth of monotheism in contradistinction to the doctrines of Dualism and Polytheism which are essential to experience the realities of the spheres one after another-step by step.The knowledge that goes into his frame from personal experience of the Ultimate Reality of Existence namely of the Mother Supreme who is kindness personified without a cause is such that he can hold on to her Lotus Feet, develop concentration in meditation and attain supreme bliss and happiness. It is only after such blissful experience that every spiritualist gets immersed in acts of overflowing kindness and love and this singular pursuit takes him to the highest link with the Almighty and as such the very line of action and effort should be looked upon as one of the highest order.
Only a sadhana of its kind is to be regarded as the true end and aim of a pure life that does not engender rebirth. If only we can see the inner meaning of every passage of teaching and grasp the significant message thereof, we can very well comprehend Supreme Mother’s form as a fountain of kindness and grace. Accordingly, what will be evident in the experience of immortal values on the part of a spiritual aspirant lending himself to external examination and assessment is that everyone of such aspirants absorb values of a permanent nature and attains a true divine form of superlative qualities.
Despite all the foregoing conclusions, it should be said that only one in a thousand or million will be able to witness the divine form of the kind mother. It is impossible to describe, with precision and exactitude, the divine form, the resplendent figure, the celestial beauty and the greatness of the mother of Universe.
If description is beyond the realm of possibility, it is equally impossible to reduce everything to a framework of writing. Can we complete the task by speaking all about her- the ruler of the Universe? It will be an unending exercise! We can’t reach finality; because, as we go on describing her greatness, we cannot transcend bounds of love and kindness par excellence as words fail, to make us virtually speechless! But then that is the kind of emotional thinking that we have to bring to bear on every form. The grandeur of idol worship cannot be far this pure and fundamental truth for example.
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