Supreme Spirit Of Sahasrara
"These Seers felt, out of compassion and love, that everyone should experience such a wonderful and unique state. They were also sure that every being is potentially capable of reaching there, because it was the inner and real nature of all!"
On July 26, 1995 at 6:55 a.m., Kash again took the miracle photo with him in order to further authenticate the signs therein, as requested by his father. He went into Sahaj Samadhi, reached the Templum Spiritus Sanctus (Temple of the Holy Ghost) and bowed to Shri Adi Shakti and all the Heavenly Hosts, who were sitting in a semi-circle before Her.
For some unknown reason Shri Kuruvinda-mani-sreni-kanat-kotira-mandita Devi 1 had a golden crown. Kash knew this was unusual as in all his twenty-one months of spiritual enlightenment the Great Supreme Goddess wore a crown only when Her Pujas were held on Earth. But today there was no Puja and yet She had a crown.
It was most unusual to see Shri Kuruvinda-mani-sreni-kanat-kotira-mandita Devi 1 wearing a golden crown, which Kash had not witnessed the Great Supreme Goddess wearing in all the twenty-one months of his spiritual enlightenment. He recalled that his father had once told him that Shri Mataji only wore a crown at pujas on Earth. However, there was no puja happening and yet the Devi was wearing a crown! He did not ask Her why She was wearing a crown when there was no puja, but just handed the miracle photograph to Her for confirmation that it was indeed a miracle photograph.
The Supreme Spiritual Mother took the photograph, looked at it, and told Kash that it showed Angels (see upper left and right-hand corners). She then handed it back to Kash. All of them then raised their Kundalinis and began meditating.
After they had finished, the Great Adi Shakti Nirmala Devi looked at Kash and said these final words, “We have done Our Job here.” All of the Messengers of God Almighty — from Shri Shiva to Christ, from Shri Buddha to Muhammad, Shri Krishna to Guru Nanak — then smiled and slowly disappeared before his very eyes.
He looked around at the silent empty expanse before him, recalling that his very first day of meditation had been just like this with the endless carpet of clouds and the Light shining ever so brightly above, and nothing else.
For a while he wondered what had happened. Why had the Great Sacred Spirit and the Divine Unity left him alone?
But Her last words were that they had done their job. He had been given the Supreme Enlightenment of the Kingdom of God (Sahasrara Chakra) within himself for exactly 21 full moons, a priceless treasure of spiritual Knowledge that made the religious institutions paupers by comparison. It was time for him to pass this Knowledge to the rest of humanity, "to tell them about Sahaja Yoga and give them this great Knowledge.” It was time to join Shri Devesi Devi 2 and once again battle the Forces of Darkness that had enveloped this speck of cosmic dust known as Earth.
But this was not the case for his siblings, Arwinder and Lalita, as still to date they are able to meet and meditate with the Great Goddess, the Shakti of All.
On January 3, 1997 at 3:55 p.m. at the Dorval Shopping Complex, Montreal, during a pizza break Arwinder was queried again and the entire conversation was written down:
Question: "Did Shri Mataji ever tell you that She would not be seeing you anymore?”
Arwinder: “No.”
Question: "Did She say anything to you on the last day?”
Arwinder: “I don't remember.” (frowning.)
Question: "Did Shri Mataji tell you not to tell your father that She was talking with you?”
Arwinder: “Yes.” (smiling and blushing.)
Question: "Did She tell you on the last day to tell?”
Arwinder: “Yes.”
Question: "Did the Sahaja Yogis (Messengers of God) do the bandhan when they meditated?”
Arwinder: “Yes.”
Question: "Where did Shri Mataji sit?”
Arwinder: “In the middle"
Question: "Did She sit on something like a chair?” (i.e, a Throne)
Arwinder: “Yes.”
Question: "Where did the Sahaja Yogis sit?”
Arwinder: “In front like a 'U'" (draws a semi-circle on the table.)
Question: "Did they sit all around Her?”
Arwinder: “No, in front.”
Question: "Did Shri Mataji use to wear something on Her head?”
Arwinder: “Like a crown? Yes.”
Question: "Every day or sometimes?”
Arwinder: “Sometimes.”
Arwinder reiterated in July 1998 that he still sees Shri Mataji occasionally during meditation, but not all the time. This was in response to his sister Lalita's claim the she always sees and meditates with Shri Mataji daily within her Sahasrara.
Years later on August 29, 2002, while preparing this web page at 9.15 a.m. his father just casually asked if he still sees Shri Mataji. Arwinder replied that he still meditates with the Great Adi Shakti Shri Lalita Devi within his Sahasrara, a feat sustained since 1995.
His father further queried Arwinder and recorded his experiences:
Question: "Arwinder, you still see Shri Mataji?”
Arwinder: “Yes.”
Question: "Everyday or sometimes?”
Arwinder: “Sometimes.”
Question: "You see Shri Mataji alone or with the other Sahaja Yogis (Messengers of God)?”
Arwinder: “Sometimes I see Her alone and sometimes I see Her with other people (Messengers of God) along.”
Question: "What do you mean by 'other people'?”
Arwinder: “Like sometimes I see the other Sahaja Yogis with me and sometimes all of them.”
Question: "Do you still see Jesus.”
Arwinder: “Uh huh.”
Question: "You mean Jesus is a Sahaja Yogi.”
Arwinder: “Yes.”
Question: "Do you still see Shri Krishna?”
Arwinder: “Uh huh.”
Question: "Arwinder, what color is Shri Krishna?”
Arwinder: “Blue.”
Question: "What about Shri Ganesha?”
Arwinder: “Yes.”
Question: "Shri Shiva?”
Arwinder: “Uh huh.”
Question: "Describe something special about Shri Shiva.”
Arwinder: “You mean a flute?”
Question: "That is Shri Krishna isn't it?”
Arwinder: “You mean the one with a snake, a cobra?”
Question: "So that must be Shri Shiva, isn't it?”
Arwinder: “Yes, but sometimes I don't know their names.”
Question: "Normally, how many Sahaja Yogis meditate with Shri Mataji and you.”
Arwinder: “I don't know—thirty.”
Question: "Where does Shri Mataji sit?”
Arwinder: “On a throne most of the time.”
Question: "You mean She sometimes sit on the ground?”
Arwinder: “Uh huh.”
Question: "What is the ground made of?”
Arwinder: “Like is that there is no ground.”
Question: "What do you mean by that?”
Arwinder: “It's like we are floating in the air.”
Question: "But you do sit on something, don't you?”
Arwinder: “No.”
Question: "What about soft clouds?”
Arwinder: “Yes, it's something like that but it is like we are floating on air.”
Question: "Is there any very bright Light there?”
Arwinder: “Yes.”
Question: "Where is it?”
Arwinder: “Like up in the sky.”
Question: "Can you look at it for a long time?”
Arwinder: “Yes.”
Question: "Does it hurt your eyes?”
Arwinder: “No.”
Question: "Is the Light above Shri Mataji?”
Arwinder: “Uh huh.”
Question: "All the time?”
Arwinder: “Yes.”
Question: "Does it rise and disappear like the sun?”
Arwinder: “No.”
Question: "Never at all?”
Arwinder: “Never.”
Question: "Normally, what does Shri Mataji wear?”
Arwinder: “A red color sari.”
Question: "All the time red color sari?”
Arwinder: “No, sometimes different, but most of the time red color.”
Question: "Is Shri Mataji beautiful?”
Arwinder: “Uh huh.”
Question: "Very beautiful?”
Arwinder: “Yes.”
Question: "Have you seen anyone more beautiful than Her?”
Arwinder: “No.”
Question: "Is She young?”
Arwinder: “Up there, yes.”
Question: "You mean She never grows old up there like the Shri Mataji on Earth?”
Arwinder: “Yes, She never grows old.”
Question: "How old are you up there, like what you are now or older?”
Arwinder: “What I am now.”
Question: "Do you have the same type of body there?”
Arwinder: “Yeah.”
Question: "I mean do you have flesh or is the body different. I am not talking about size.”
Arwinder: “Oh, then the body is like different.”
Question: "What you mean different?”
Arwinder: “Like its my soul, my spiritual body.”
Question: "Describe the place......... peaceful, quiet, etc.”
Arwinder: “It is quiet.”
Question: "Uh huh.”
Arwinder: “It is peaceful also.”
Question: "Anything else you can add?”
Arwinder: “No, not that much.”
Question: "What language do you talk there?”
Arwinder: “English.”
Question: "You mean all of them understand English?”
Arwinder: “Yeah.”
Question: "What language do They talk with each other, not you?”
Arwinder: “Well, the same thing.”
Question: "You mean English also?”
Arwinder: “Yeah.”
Question: "Is there any other language They speak?”
Arwinder: “Yes, but not all of Them.”
Question: "Do you understand this other language?”
Arwinder: “Uh huh, only English and French.”
Question: "Who is the biggest-sized Sahaja Yogi there?”
Arwinder: “Jesus.”
Question: "How is that?”
Arwinder: “Huh?”
Question: "How is that?”
Arwinder: “What you mean 'how is that'?”
Question: "I mean size, height, muscular, thin, etc.”
Arwinder: “Jesus is the biggest-sized.”
Question: "You mean body size?”
Arwinder: “Yes, and also in tallness.”
Question: "Have you talked to Him.”
Arwinder: “Yeah.”
Question: "Does He have straight or curly hair?”
Arwinder: “It's like straight and in the end is curly.”
Question: "You mean top of head is straight and near shoulders is curly?”
Arwinder: “Uh huh.”
Question: "Who do you like the most among the Sahaja Yogis with Shri Mataji?”
Arwinder: “Shri Mataji.”
Question: "Why.”
Arwinder: “Because I meditate most of the time with Her and She is super-powerful.
Question: "Thank you Arwinder. Thank you very much. Thank you.”
When Lalita returned from school on Thursday, August 29, 2002 at 10:45 a.m., her father enquired whether she, like her brother Arwinder, still meditated with Shri Mataji. She replied: "Yes, sometimes but not for long.” Thus Lalita, like her brother Arwinder, is still seeing and meditating with the Great Adi Shakti within her Sahasrara.
Today, my message to you is: start enjoying the Paramatma, leaving aside all other things enjoy God, have that joy everywhere, of what God has given to you, what are the things He has given to you, be joyous about them. Then you will find that your attention has stabilised. In this way you will progress in Sahaja yoga.
Every minute you should appreciate, 'I have received this. I have received such and such blessings etc.' .”..
But, in some people they have some more ego trip left to be finished. So, they come to me. I find they are flying in the air like bubbles and as if blown by the nourishing Mother blown out-like the bubbles on the surface of the sea. And there are many who are suffering from superego. They get mixed up with the sand and become very heavy and all the time weeping and crying about personal things. But, once the thing clicks they become one with the spirit of the ocean. Then they feel that deep, joyous force of the sea which nourishes them, guides them, and elevates them every moment. Like deep down in the sea they go and there they find the beautiful pearls of eternal experiences. And when they find these pearls they bring to me as poems, as dances, as smiles, as laughter, as enjoyment. These are all within you, and they lie there away from your consciousness.
Though your consciousness is enlightened by self realisation it is not yet enlightened by joy. That is, something happens to all of you gradually, as I told you, and should happen to all of you as soon as possible. What is there to surrender-the force that itself is flowing toward you and nourishing. Do we say the lotus has surrendered itself to its fragrance? Do we say that the sun has surrendered itself to its brilliance? Do we say that the moon has surrendered itself to its coolness? It would be absurd to say like that. The word "surrender" sometimes can mean only, at the most, in the context of Sahaja Yoga that we surrendered our egos, our limitations, our shallowness, what we have achieved is... our own. We have surrendered all that is useless for something that is great and eternal. This weight of the ignorance has to drop out.
I don't know what to do. I don't think I do anything, because I'm really doing nothing. Sometimes I think this is not my due to be praised like this, because whatever is my nature that is what I am, and I haven't achieved anything-1 just exist with my nature because I can't do anything else. While you have achieved. It's great credit to you, very great credit to you-that you have achieved this enlightenment to see yourself, your true Self, which is so joy-giving. Actually, I should compose poem in praise of you. And I do my best to show by my own methods how the Divine is pleased. And that you see everywhere, every lime, every moment. So tonight we all should only say one thing in our heart that this bountiful nature of Motherhood should be brought into our consciousness, which I have told you is called Ritambhara pragaya. Means your consciousness gets enlightened to that nature of this Mother Earth which fills it up with different seasons-that is pragnya. That happens to everyone I said, but it happens more to people who try to be in the centre and don't go on ego trips.”
The Messiah-Paraclete-Ruh-Devi
Translation of Shri Mataji's advice given in Hindi at New Delhi on 11.3.81.
“Even when you get your realisation you are sometimes in a growing
stage up to a point. Like you're nourished by the Mother Earth all the
time but you're not aware of it. In the same way the womb of Sahaja Yoga
nourishes you to grow up into beautiful beings. Still you have to come up
to a point when it has to click in such a way that you start feeling the
awareness of that unbounding love. In the small children it clicks very
fast because they're so innocent and uncomplicated and in some people also
I've seen it click very fast as soon as they get their realisation.”
The Messiah-Paraclete-Ruh-Devi
Lausanne, Switzerland, 25 August, 1983
“The West is exiled of the Goddess — her features are unknown to us, guessed at, hoped for, rejected as aberration, feared as monstrous or deformed. We in the West are haunted by the loss of our Mother. Our mother country is a place many have never visited, though it is endlessly projected as a golden matriarchy, or paradise, but though the house of the Goddess is in disrepair after so many centuries of neglect, some have begun the work of restoration while others have already moved back in and are renovating from within...
Sophia is the great lost Goddess who has remained intransigently within orthodox spiritualities. She is veiled, blackened, denigrated and ignored most of the time: or else she is exalted, hymned and pedestalled as an allegorical abstraction of female divinity. She is allowed to be a messenger, a mediator, a helper, a handmaid; she is rarely allowed the privilege of being seen to be in charge, fully self-possessed and creatively operative.
Sophia is the Goddess for our time. By discovering her, we will discover ourselves and our real response to the idea of a Divine Feminine principle. When that idea is triggered in common consciousness, we will begin to see an upsurge of creative spirituality which will sweep aside the outworn dogmas and unlivable spiritual scenarios which many currently inhabit. When Sophia walks among us again, the temple of each heart will be inspirited for she will be able to make her home among us properly; up to now, she has been sleeping rough in just about every spirituality you can name....
Yet the Goddess of Wisdom is not a newcomer to our phenomenal world, so how is it we have failed to notice her? The Western world has been so busy about its affairs that only a few unusual people have had time to comment on her existence. When they have talked or written about her, it has been in such overblown esoteric language that few had taken notice. Wisdom trades under impossible titles: Mother of the Philosophers, the Eternal Feminine, Queen of Good Counsel and other such nominations do not inspire confidence... . Frequently reduced to God's secretary, who nevertheless still supplies all the efficiency of the divine office, she is from all time, the treasury of creation, the mistress of compassion.
When we speak of God, no one asks, 'which God do you mean?' as they do when we speak of the Goddess. The West no longer speaks the language of the Goddess, because the concept has been almost totally erased from consciousness, although many are trying to remember it. Our ancestors were very young when they were taken from the cradle and it is now difficult for us, their descendants, to speak or think of a feminine deity without the unease of someone in a foreign country. We have been raised to think of Deity as masculine and therefore a goddess is a shocking idea. But we do not speak here of a goddess, rather of the Goddess, and we speak it boldly and with growing confidence, because we find we like the taste of the idea.
When did we make up this idea? some ask. We didn't invent this Goddess. She was always there, from the beginning, we tell them. Somehow, humanity left home and forgot its mother. Perhaps our ancestors took her for granted so much that they lost touch? Well, our generation wants to come back home now and be part of the family in a more loving way, because the West has still got a lot of growing up to do and the Goddess has a lot to teach us.
What or who is the Goddess then? Deity is like colourless light, which can be endlessly refractured through different prisms to create different colours. As the poet William Blake said: 'All deities reside in the human breast.' The images and metaphors which we use to describe deity often reflect the kind of society and culture within which we have grown up. After two thousand years of masculine images, the time of Goddess reclamation has arrived. The Goddess is just as much Deity as Jesus, or Allah, or Jehovah. She does not choose to appear under one monolithic shape, however. Each person has a physical mother; similarly, the freedom of the Divine Feminine to manifest in ways appropriate to each individual has meant that she has many appearances.
The re-emergence of the Divine feminine — the Goddess — in the twentieth century has begun to break down the conceptual barriers erected by orthodox religion and social conservatism. For the first time in two millennia, the idea of a Goddess as the central pivot of creation is finding a welcome response. The reasons are not difficult to seek: our technological world with its pollution and imbalanced ecology has brought our planet face to face with its own mortality; our insistence on the transcendence of Deity and the desacralization of the body and the evidence of the senses threatens to exile us from our planet.
The Goddess appears as a corrective to this world problems on many levels. In past ages she has been venerated as the World-Soul or spirit of the planet as well as Mother of the Earth. Her wisdom offers a better quality of life, based on balanced nurturing of both body and spirit, as well as satisfaction of the psyche. But we live in a world in which the Goddess does not exist, for a vast majority of people. They have no concept of a Deity as feminine. As Bede Griffiths has recently written: 'The feminine aspect of God as immanent in creation, pervading and penetrating all things, though found in the Book of Wisdom, has almost been forgotten ... The Asian religions with their clear recognition of the feminine aspect of God and of the power of God, the divine shakti permeating the universe, may help us to get a more balanced view of the created process. Today we are beginning to discover that the earth is a living being, a Mother who nourishes us and of whose body we are members.' ...
Significantly, the major mystics of all faiths have perceived Sophia as the bridge between everyday life and the world of the eternal, often entering into deep accord with her purpose. But though such mystics as the medieval Abbeses Hildegard of Bingen or the Sufi, Ibn Arabi, are hardly considered to be 'Goddess-worshipers' in the feminist sense, they nevertheless show that the channels of the Divine Feminine have been kept open and mediated upon by many so-called patriarchal faiths.”
Caitlín Matthews, Sophia: Goddess of Wisdom
(C. Matthews, Sophia: Goddess of Wisdom, The Aquarian Press, 1992, p. 5-9.)
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 identified 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/
“Post-war periods generate religious doubts in many minds with the consequent search for a more acceptable explanation of life in some of these minds. But when two wars have been waged within a single generation, when they are the worst which the world has ever seen, and when they have spread on the most gigantic scale history has ever known, it is undoubtedly no error to predict that faith will sink seriously after the shock of the cataclysm. The despairing feeling that life is without a purpose will spread through all classes of people. The power of religion to control men ethically is likely to be much weakened, which will constitute a position of profound social danger. The breaking-down of these old sanctions amid unrest and upheaval demands their reinforcement or replacement by new ones. For most men cannot live in comfort with the thought that there is no fundamental meaning and no great purpose of life. They will soon seek out some faith or theory that will bestow direction to existence. Therefore the present convulsed and collapsed epoch will witness a search for such doctrines as no previous epoch has yet witnessed. And because these changes will always be most marked among the more educated classes, the forms which this quest is likely to take will be mainly mystical and occasionally philosophical rather than religious. Mysticism will probably receive a larger number of adherents than it has known for a long time for it offers an emotional inner peace urgently needed after the maniacal frenzies and horrors of war, but philosophy will also have to welcome within its portals a modest modicum of new enquirers who have changed their intellectual gear....
History is in the throes of turning its sharpest corner, that the cultural growth of mankind has been notably accelerated, that a new and unique epoch in human knowledge is opening before the educated world, that the potential field of receptivity to the philosophy of truth is wider and deeper than ever before, that secrecy is becoming superfluous, and that for the first time a new world-wide propagation of higher views has been rendered possible. Moreover the international political and economic conditions today are such that as to force people everywhere to see events and things in relation to the whole, i.e., to begin to philosophize! Nothing like this opportune phenomenon, which requires the utmost emphasis, can be found in centuries other than the twentieth. This astonishing age of social transition, general dissolution, technological revolution and mental illumination is, in short, a continuous acceleration of the process of turning man from a primitive to a scientific animal. But even this is not enough. Man should live in a way that is proper to him, and not after the manner of the beast, the reptile and the parasite. Hence the time is ripe to disclose a doctrine which does not, like most religions, contradict the findings of science but actually draws support from them.”
Paul Brunton, Ph.D., The Hidden Teaching Beyond Yoga
E. P. Dutton & Co., 1966, p. 17
404) Sri Bhakta-harda-tamo-bheda-bhanumad-bhanu-santaih
— Effulgence of the Sun; dispels Darkness of Ignorance.
— Giver of the Vision of the Ocean of Consciousness.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
414) Sri Sva-prakasa
— Self-Illuminated; nothing illuminates Her as She is 'Svayam-jyoti'.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
415) Sri Mano-vachamagochara
— Beyond grasp of mind and speech.
—"Where words turn back.”Annapurna Upanisad 2
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
419) Sri Jadatmika
— Entire Creation has no power of knowing Her.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
423) Sri Dvija-Vrnda-nisevita
— Pacified by the twice-born.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
429) Sri Panca-kosantara-sthita
— Unbounded Greatness.
— Limitless Power.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
442) Sri Kumara-gana-nathamba
— Mother of Sri Kumara and Sri Ganesha, Commanders-in-Chief of the Divine Forces.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
444) Sri Pustih
— Nourishment
—"Know food as Brahman.”Taittiriya Upanisad 3. 2
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
457) Sri Mata
— Mother
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
463) Sri Suranayika
— Leader of Gods.
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
470) Sri Vayovastha-vivarjita
— Ageless
Sri Lalita Sahasranama
(Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989.)
Notes
1. Kuruvinda-mani-sreni-kanat-kotira-mandita (14th): She is adorned with a crown bedecked with (Padmaraga) precious stones mined from red Kuruvinda stones, symbolising various emotions like love and also the letters of the Gayatri Mantra.
2. Devesi (607th): The Queen of Devas, i.e., the Ruler of all divine forces.
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SUPREME SPIRIT OF THE SAHASRARA