The Divine Mother is far beyond anyone’s thought and mind. Universal forms originate from the Divine Mother. The Sun’s rays are not clear to our normal eyesight but when it splits into seven colours, we can see it distinctly. Similarly, the Divine Mother is having the universal form and takes our mind and thought far beyond.
Her form when understood by mind and explainable by words is called Chintita form, which is very small portion of Her total self. Shakti is reachable to all universal beings. Lord Shiva is also far beyond to our mind and thinking. Those who reach the Brahman understand the grace of the Divine Mother.
The human mind is made of three gunas or qualities. Anything
that comes to the mind also must be the nature of gunas. The three gunas are:
1.
Rajas is projecting power; passion desire and
activity are covered in this.
2.
Sattva is revealing power, purity, positivity,
creativity, intelligence, and peace.
3.
Tamas is veiling power, ignorance, inertia,
negativity darkness, delusion, depression, and inactivity.
The Divine Mother, on the other hand transcends the gunas. For this reason, She, is described as, “beyond the reach of mind and speech.” (Earlier Namam 415: “Mano vacam agocara” with the meaning that the Divine Mother is beyond the range of mind and speech, was discussed.)
God realization is not a creation of the mind. It is beyond
all senses. Thoughts arise in a mind fed by senses. The Divine Mother is beyond
such thoughts.
The Divine Mother is far beyond the reach of our
thoughts.
C N Nachiappun
Singapore, 01 August 2021.
References:
1.
The Thousand Names of the Divine Mother
published in English by Mata Amritanandamayi Center, San Ramon, California,
USA, with Commentary by T. V Narayana Menon
2.
Shri Lalitha Sahasranama Stostram published in
Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with
Commentary by C. V. Radhakrishna Sastry.
3.
The Lalitha Sahasranamam published in Tamil by
Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu,
India with commentary by Shrimath Swami Sithbavandar
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