Unity of all tattva


This article is important in respect of the synchronization of different tattva . There are different deities , philosophies depicting the glories of different deities and different religions.  A sadhaka might be confused about the absolute truth . But there is a unique place in the world where all have been synchronized . That place is called Adyapith in Dakshineshwar , Kolkata , India .  It is manifested by the mercy of Adya Shakti and Sri Ramakrishna Paramhamsa who is considered as the greatest devotee of Kali Maa . It is said Sri Ramakrishna after leaving his body dictated the actual tattva to Sri Ananda Thakura and through him fulfilled his aspirations how the sadhakas can acheive the highest goal.

We have intentionally revealed this as this synchronization of tattva is unknown to most of the sadhakas .

Both the Impersonalists(who wish to merge with Brahman) and Personalists (who wish to become an associate of Lord in His spiritual abode) draw inspiration from this temple as these are the two main types of Liberation.

The Main Altar

Like the temple itself, the main altar also takes a very unusual configuration: three altars, one atop the other, like stairsteps.

On the bottom altar is a deity of Sri Ramakrishna, with the word “Guru” inscribed nearby.

On the middle altar is a deity of Adya Ma standing on Shiva found by Annada Thakur in the Eden Garden. This deity is made of eight metals. Nearby is inscribed “Knowledge and Work.

On the topmost altar is a deity of Radha and Krishna, known all over India as the Divine Couple. They are encircled by the sacred syllable OM  (Representing Parabrahman ), and at their feet is inscribed the word “Love.” Thus love for Radha Krishna is the foremost virtue and the  highest of all Goals.



The deity in Adyapith Temple

Architecture and Symbolism:

images (2)

Adyapith temple : Nesting  of three temple

The main temple of Adyapith is unique in both its architecture and its symbolism. Made of immaculate white marble, it is really three temples nestled inside one another.

The temple’s symbolism denotes not only the unity of all aspects of the Hindu faith, but the unity of all religions toward a common goal: humanity’s realization of God. Its spire combines Shiva’s Trident, the Moon and Star, the Cross, and the Hand Fan–the symbols of Hinduism, Islam, Christianity, and Buddhism respectively. Thus representing that whether personal or impersonal all the religion ultimately  worship the same Lord Krishna in his different manifestations who is also manifested by the sacred syllable AUM .

History of the Adyapith temple in Dakshineshwar , West Bangal :

It is no secret that Bengal has the supreme position when it comes to Sakta Tradition. there are total 51 Shakti peeth  where the parts of Devi Sati fell .  Among them, 23 are located in the Bengal region, 14 of these are located in what is now West Bengal, India, 1 in Baster (Chhattisgarh), while 7 are in what is now Bangladesh.  Paramhamsa Sri Ramakrishna Dev is considered the greatest of the sakta sadhaka . He was the head priest of the famous Kali temple in Dakshineshwar . He is also the guru of Swami Vivekananda who needs no mention.  The lilas of Sri Ramakrishna is not limited to his earthly activities but also after he left his body . All of his followers consider him as Bhagavan . It is an Advaitian concept that a Siddha Paramhamsa is considered as God (Non duality) . This is a debatable topic and out of context . The main point is Sri Ramakrishna is a great  Siddha Paramhamsa and worthy of our worship.  Sri Ramakrishna is the reason of this temple.

Dreams and Visions

In 1915, a young Brahmin named Annada Charan Bhattacharya was setting up a successful practice in Ayurvedic medicine in Calcutta. A capable scientist, he had discovered seven patent medicines and went on to become a renowned doctor all over Bengal.

Annada Thakur, as he came to be known, was a deeply religious man, filled with devotion to the Divine Mother Kali and Her great nineteenth-century Bengali saint, Sri Ramakrishna.

Nevertheless, even such a spiritual man as Annada was taken aback by the strange visions and dreams he began to have: A vision of four girls carrying an image (murthi) of the Divine Mother Kali down a Calcutta street, invisible to all but Annada, yet so real that he folded his palms and, to the puzzlement of passersby, bowed to thin air. Two dreams of a sannyasin telling him to shave his head and bathe in the Ganges, to which the outraged Annada replied, “Reverend Sir, if you again talk of head-shaving, I shall hold you by the neck and push you out of the room.”

Then, Sri Ramakrishna himself ordered him in a dream and it was so real that Annada was convinced the venerable saint, though long departed from this life, had been in the room with him.

When the order came from Sri Ramakrishna to shave his head and bathe in the Ganges, Annada could hardly refuse. Sri Ramakrishna in another  dream then told him to go to the Eden Gardens, a magnificent British-built public garden in Calcutta, and to look there for a murthi of the Divine Mother where a coconut tree and a pakur tree grew together.Ananda Thakur as per the instruction went there with three companions and  at the bottom of a pond they found the Deity of Adya Maa . A commemorative plaque marks the spot today.

Adya Ma

She was a little more than a foot tall, carved out of one solid piece of black marble, with sparkling jewels set in her eyes. She was completely intact; not one lotus petal, not one finger, was chipped or cracked. Her form was that of the goddess Kali.

Annada’s household worshipped her in the traditional manner, offering flower garlands, fruit, cheese, sweets, sandal paste, and incense. As word of Her miraculous appearance spread, devotees came from all over the city to make offerings. Her very presence seemed to inspire the deepest devotion. Even prostitutes wept when they offered flowers to Her.

Three men from a Calcutta museum came also. Judging the image to be very ancient, from the Bhuddistic period, they offered a large sum of money for it, which Annada refused. A later encounter with a sadhu confirmed that the image had indeed originated in antiquity, in a temple in the district of Gaya.



Then the strangest dreams of all began. The Divine Mother Kali Herself appeared to Annada and, to his horror, commanded him to immerse the image in the Ganges! How could he return Her to the water within days of having brought Her out of it? In three dreams in one night She appeared, commanding, pleading, threatening.

“I do not want to be worshipped only in one place,” She said. “On the contrary, it is my wish to be worshipped in the home of every devotee, not merely according to scriptural rites. . . . If anyone pays homage and gives offerings to me in the simple and sincere language of the heart, such as ‘O My Mother! Take this food, wear this garment,’ and then uses those things himself, it will be regarded as good an act as worship. The prayer of a simple and sincere heart constitutes my worship.”

Finally, She enumerated sixteen reasons for the immersion, and Annada, his reasoning mind appeased, could resist no longer.

According to Her command, the image was photographed the following morning and copies circulated to any devotees who wanted them. Then, with a few companions, Annada hired a boat, rowed out into the middle of the Ganges, and plunged Her into the water. There, as far as anyone knows, She remains today.

The Divine Mother continued to appear to Annada in dreams. “I am Adyashakti (‘Primordial Force’), and I am to be worshipped as Adya Ma,” She said. She dictated to him a Sanskrit hymn in Her honor, the Adyastotram, promising that anyone who sang it with devotion would find favor with her.

The Vision of the Temple:

In the dream vision, Ramakrishna showed him a complex image of three temples. The first was on the back of a large swan, with a golden spire and gems in the walls. On the altar was a living statue (jagat murti) of Ramakrishna. The second temple was on the chest of Shiva, who was laying like a corpse, and Adya Shakti stood upon him. The third temple was on Garuda, with Radha and Krishna standing within the OM symbol (he emphasizes that this temple was “not inferior” to the previous two or in other sense greater then the others). The three temples then merged into one temple, and the three images at the altar fused into one joint statue. Ramakrishna was at the bottom, with the word “Guru” written, then in the center above him was Adya Shakti, with the words “Knowledge and Work,” and on top were Radha and Krishna in the OM, with the word “Love.” The temple was made of marble. Ramakrishna said that the temple should be built in West Bengal, in “Kalisthan” (the land of Kali), between the temple of Nakuleshwar Shiva at Kalighat and Dakshineswar Shiva at Ariadaha. He said that it would establish faith in people, and that at least three devotees a year will see manifestations of the divine there. He gave instructions for how temple ritual should be handled, and a variety of ashramas built. While the image of the Guru and Radha and Krishna may be of wood, stone, metal, or clay, the Adya image must be made of eight metals. Ramakrishna predicted that, when religion fades from the world, only Adyapeath will remain as a place where God might manifest. And it must be built in Bengal, for “devotion still pervades the land there,” and it is the only land which responds to the divine call. Ramakrishna also told Annada to cut down his penance to one year with his family, and then one year on the Ganges with his wife. After that, he should start building the temple.

Ramakrishna also gave a vision of the future temple to Annada’s friend Dhiren, who drew up the plans. In 1913, the first religious festival to the goddess was held on Makar Sankranti day, on land held temporarily. Annada set up a missionary society, the Ramakrishna Sangha at Dakshineswar, and officially established Adyapeath in 1914. Land was bought at Dakshineswar, and the foundation was laid in 1920. All sorts of people contributed towards the fund raising. One year later, Annada Thakur died. There was chaos immediately afterwards, but the building continued. His wife oversaw work on the temple, and added a Matri Ashram for elderly woman renunciants. In 1926, they began building the marble-faced temple, and in 1959 the images were consecrated and installed. Many more buildings have been added. It has become a major tourist attraction, part of the “holy trinity” of religious sites of Dakshineswar, Belur Math, and Adyapeath, near Calcutta.

Adyapeath, also known as the Dakshineswar Ramkrishna Sangha, is considered by devotees to be a modern addition to the numerous sakta pithas of West Bengal, sanctified by the will of Adya Shakti Kali. It is a large temple complex, with a central temple and a new hall next to it.


Understanding Parabrahman and Adi Shakti :

Radha Krishna

When we talk about Absolute  Truth on the basis of sastra one gets stuck on the topic of Parabrahman and His Primal energy Adya Shakti or Adi Shakti . The Impersonalists sees them as Impersonal absolute reality who takes form . Whereas the Vaishnavas sees them as Bhagavan Sri Krishna  whose radiance is the Jyotipunjswarupa Brahman . The primal energy of the Parabrahman Lord is Adya Maa who acts as the energy of Krishna in creation. It is from her energy that the entire creation takes place . She is also called Mula Prakriti.

As per Devi Bhagavatam  , one of the upapuranas ,  Adya Shakti is manifested from the left portion of Parabrahman Sri Krishna and is the source of different Devi incarnations and cause of creation , Mahavishnu and different Purusha avatars(Brahma , Vishnu , Mahesha). Srimati Radharani is  referred as  the highest manifestation of  mula Adya Shakti in many sastras including Devi Bhagavatam . Please refer to  https://raganugaprembhakti.wordpress.com/devi-bagavatam-canto-9-chapter-2/

for details. Please read it before proceeding  .Srimati Radharani is considered the Highest of the Devi tattva and the consort of Golokapati Sri Krishna . Together they are called the Divine Couple. Rukmini Devi is the wife of Sri Krishna in Dwaraka in spiritual vaikuntha loka and is a direct expansion of Srimati Radharani like Lakshmi Devi (The Consort of Narayana in Vaikuntha). Srimati Radharani is  also referred as  Hladini Shakti(Internal Shakti/Bliss giving potency ) of Prabrahman Sri Krishna.

The Gautamiya Tantra also explains:
“The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for the goddess of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.”

Together Radha Krishna are manifestation of Love which the highest  goal of a sadhaka.

The scriptures say –
“binâ râdhâ-prasâdena krishna-prâptir-na jâyate”
Meaning – “It is impossible to attain Sri Krishna without Srimati Râdhârâni’s mercy.”

Lord Shiva has told Devi Durgâ in Sammohan-Tantra –
“Who rejects Sri Râdhâ and worships Shyâmsundar, takes His Holy Name or meditates on Him, will verily fall down.”

When the great sage Parashar mentioned ‘parâ-shakti’ (the Great Power), he said –
The Great Power is always beyond description; it is extremely far from our mental speculation and it is a subject for only self-realized paramhamsas – I pray to That supreme Ishwari.
Although some refer that supreme shakti as Laxmi and some call her as ‘Durgâ’, she is Sri Râdhâ and resides as the absolute shakti in Vrindâvan. Sri Râdhâ is the height of the supreme shakti.

“laxmi Saraswati durgâ sâvitri râdhikâ parâ,
bhaktyâ namanti yat shashwat tam namâmiparât-param.” – (Nârad-Pancharâtra)
Meaning – “I forever pay obeisance to Sri Krishna Who is more divine than the divine, and Whom Laxmi, Saraswati, Durgâ, Sâvitri and the ‘parâ-shakti’ or supreme shakti Sri Râdhâ worship with devotion.”

It is evident from this verse that although Laxmi, Durgâ etc. are divine shaktis, only Srimati Râdhârâni is ‘parâ’. What does ‘parâ’ mean?
“parânte shreshtha-vâchakâh”
Meaning – “When we use the word ‘parâ’ at the end, it indicates the superlative (greatest)”.

It is easy to understand from this that Srimati Radharani is the supreme. Sri Nârad-Pancharâtra has used ‘parâ’ many times in connection with Srimati Radharani. Example –
“rasikâ rasikânandâ swayam râseseshwari parâ”.
Meaning – “Srimati Râdhârâni is the connoisseur of ras, She takes delight in the devotees of ras; She Herself is the controller of the Râs-dance and is the greatest of all.”



Bhagavat Gita 17.23 states:

oṁ tat sad iti nirdeśo
brahmaṇas tri-vidhaḥ smṛtaḥ
brāhmaṇās tena vedāś ca
yajñāś ca vihitāḥ purā

From the beginning of creation, the three words oṁ tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brāhmaṇas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme.

Commentary by Sri Ramanuja:

Up until this time Lord Krishna has elaborated upon the distinctions between yagnaor propitiation, tapah or austerities and dana or charity and how they are categorised in the three gunas or modes of material nature. Now the Supreme Lord will illustrate how yagna, tapah and dana become spiritualised by being unified with the pranavaOM. The term pranava refers to first breath which is first vibrated as OM commencing all Vedic rites. It is derived from the root word prana meaning breath and is properly pronounced AAH with mouth open OOH with lips puckered and MMMM by pursing them together.

The triplicate formula OM TAT SAT is used in reference to the brahman or spiritual substratum pervading all existence which is the impersonal aspect of the Supreme Lord. The brahman also refers to the Vedas which also originally emanated from the Supreme Lords prana. The Vedas denote Vedically ordained activities of which yagna, tapah and dana are essential. All Vedically ordained yagnas, rituals and ceremonies are only bonafide and valid if prefaced with the pranavaOM at its commencement accompanied by its auxiliaries TAT and SAT. The absence of the transcendental sound of OM vibrating from the very inception of any Vedic activity automatically disqualifies it and renders it invalid even if subsequent rituals are performed perfect and perfunctory. The pranava OM is an eternal prerequisite for every expiatory rite prescribed in the Vedic scriptures and thus indispensable. The pranava OM is the transcendental sound vibration personally representing the Supreme Lord Krishna. The auxiliary TAT denotes complete perfection and auspiciousness and the auxiliary SAT denotes the source of all creation.

The Vaisnavas and the brahmanas are those who have the sole right and exclusive authority to vibrate these transcendental sound vibrations audibly and inaudibly during all rituals prescribed in the Vedic scriptures. Brahmanas are those seminally born in India in the topmost caste of Brahmin families. Vaisnavas are devotees of the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures, who are born in any caste, in any country, in any planetary system and who are so attracted to the Supreme Lord Krishna that they make themselves available to receive twice born Brahmin initiation from a Vaisnava acarya or bonafide spiritual master from one of the four authorised sampradaya or bonafide channel of disciplic succession. Only duly initiated Vaisnavas and Brahmins are ordained to perform Vedic rites, no others have this authority and in this matter there is no exception. The Brahmins and the Vaisnavas were originally created by the Supreme Lord along with the Vedas and yagnas to harmoniously evolve and perfect all creation.


Bhagavat Gita 8.13 States:

“After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of Me(Krishna) and quits his body, he will certainly reach supreme destination.”
Commentary by Sri Ramanuja:
Systematically vibrating the singular syllable OM vibrated as A-U-M. It is the personal sign, symbol and sound of the aksaram or imperishable. OM is the indicator and Lord Krishna is the indicated Who is to be to be profoundly and humbly meditated upon. Whomsoever departs from this life at the moment of death fixing the prana or life force in the crown of their head in the manner so indicated goes to the exalted, eternal spiritual worlds. The words paramam gatim mean the supreme destination from where there is no return granting moksa or liberation and includes atma tattva or realisation of the soul which is in essence comparable to the Supreme Lord and contra distinguished from matter and everything material.
Sri Madhava states:
Except through the Brahmanadi which is one of the 100 nerve centers in the crown of the head; if the life force of a jiva or living entity exits the body by any of the other 99 nerve centers it gets diverted and recycled back into samsara the perpetual cycle of birth and death without attaining moksa or liberation.

Bhagavat Gita 8.14 States:
For one who always remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.
Commentary of Sri Ramanuja:

The word nityasah or always means always since the aspirant consciously devoted themselves to Lord Krishna as the exclusive goal. The word satanam or continuously means at all times. The word smarati or remembering implies that the Supreme Lord has become the sole object of intense love and devotion so much so that the instant one is bereft from thought of Him, one’s very life feels it is in jeopardy. So one incessantly meditates upon Him. The words nitya-yuktasya yoginah is the enlightened one who yearns for eternal relationship with Lord Krishna. This is the jnani or knower and lover of god to whom the Supreme Lord is very easily accessible. What the jnani seeks for his goal is the Supreme Lord only and nothing else. This means that it is not the elevated state of consciousness of the Supreme Lord that the jijnansur seek or the state of unlimited fortune like the Supreme Lord that thearthathis or seekers of fortune desire. The goal of the jnani is to obtain eternal relationship with the Supreme Lord Krishna or any of His authorized avatars or incarnations and expansions as revealed specifically in the Vedic scriptures.

The Supreme Lord is sulabhah or easy to achieve. This means Lord Krishna is happily available and accessible to all those who are devoted to Him in love and further more He, Himself is unable to bear any separation from His devotees at any time. Therefore it is He who chooses to be associated with them and this is the confidential tattva or truth. By so doing the Supreme Lord Himself quickly carries to perfection by inspiration and intuition the very method that His votary is performing for attaining Him. The Supreme Lord Himself removes all obstacles which may hamper His chosen votary from swiftly progressing to Him simultaneously while generating an increase in His devotees love for Him to propel Him onwards. The Katha Upanisad II.XXIII beginning yam evaisha vrinute tena labhya states: The Supreme Lord is attainable by him alone whom He, Himself elects. This will be explained further in chapter X, verses X and XI but now the remaining verses in this chapter will be focused on showing that there is no return to samsaraor the perpetual cycle of birth and death for the jnani who is the knower and lover of the Supreme Lord nor is there any return for the jijnansur who has achieved atma tattva or soul realisation; but there is a return to samsara for the arthathi or seeker of wealth for they have not qualified for moksa or liberation from material existence.

Adya Maa :

Now coming back to the main topic let us discuss about Adya Shakti.   Adyapith  is the only place in the world where she is worshiped in her primal  Name as Adya Maa(Adi Shakti). In all other places she is worshiped in her incarnated forms . Her complexion is similar to Lord Krishna and here She is manifested in a form similar to Goddess Kali though she is main  Mother Adi Shakti  not any of her incarnations. She is a Vaishnavi so here non vegetarian food  is not allowed .



Adi Shakti Maa Adya 

She manifest herself in different forms according to nature of work and desire

Tri-Devi’s (three form of Goddess) are :

1. MahaKali, 2. Maha lakshmi, 3. Maha Saraswati.( Not to be confused with Lakshmi and Saraswati . Though some sakta sects consider them to be same but it is not correct understanding. MahaLakshmi and MahaSaraswati are an expansion of Durga . Their form is different from Lakshmi and Saraswati who are expansion of Radharani  )

Kali Lakshmi Sarasvati


Dus Mahavidya’s (ten great female forces of knowledge and wisdom) are :

1. Kali, 2.Tara, 3. Sri Tripur-Sundari, 4. Bhuwaneswari, 5. Chhinnamasta, 6. Tripur Bhairavi, 7.Dhumavati, 8. Bagalamukhi, 9. Matangi, 10. Kamala.

Nav Durgas (nine different menifestation of Durga) :

1. Shail Putri, 2. Brahmacharini, 3. Chandra Ghanta, 4. Kusmanda, 5. Skand Mata, 6. Katyayini, 7. Kal Ratri, ;8. Maha Gauri, 9. Siddhi Datri.


Siddha Vidhya’s are :
Kali : 1. Chinta Mani Kali, 2. Sparsh Mani Kali, 3. Santatiprada Kali, 4. Siddhi Kali, 5. Dakshina Kali, 6. Kamkala Kali, 7. Hans Kali, 8. Guhya Kali, 9. Shamshan Kali 10. Bhadra Kali etc. and other menifestation of Goddess Kali.
Tara : Known as these eight form as ‘Asta-Tara’, 1. Tara, 2. Ugra Tara, 3. Mahogra Tara, 4. Vajra Tara, 5. Neel Tara, 6. Saraswati, 7. Kameswari, 8. Bhadra Kali. Others are Stithi Mahogra Tara, Sanhar Mahogra Tara, Anirudha Saraswati etc.
Sri Tripur Sundari or Sri Vidhya : Bala Tripur Sundari, Lalita, Kameswari, Raj Rajeswari, Bala etc.
Bhuwaneswari : Jagat Dhaktri, Lalita etc.
Chhinnamasta : Prachanda Chandika etc.
Tripur Bhairavi : 1. Sampat-Prada Bhairavi, 2. Sakal-Siddhi Bhairavi, 3. Bhay-Vinasini Bhairavi, 4. Chaitanya Bhairavi, 5. Bhuwaneswari Bhairavi, 6. Kaameswari Bhairavi, 7. Annapurneswari Bhairavi, 8. Nitya Bhairavi, 9. Rudra Bhairavi, 10. Bhadra Bhairavi, 11. Shubham-Kari Bhairavi, 12. Shamshan Bhairavi etc.

Dhumavati : Alakshmi, Jesthya, Niriti etc.

Matangi : Raj Matangi, Vasya Matangi, Chanda Matangi, Karna Matangi, Sadamnya Sadhya, Sumukhi Matangi etc.

Kamala : Famous as Asta or eight forms of Lakshmi, 1. Saubhagya Lakshmi, 2. Maha Lakshmi, 3. Tri-Shakti Lakshmi, 4. Samrajya Lakshmi, 5. Sidha Lakshmi, 6. Sri-Vidya Lakshmi (Goddess Sri-Vidya Tripur Sundari), 7. Raj Lakshmi (Goddess Kubjika), 8. Dhyna Lakshmi (Goddess Annapurna) and so many’s.

Knowledge &  Karma:   

Till now we have come to know about the highest goal one jiva can achieve is Love for Divine Couple . A question may appear in mind why Karma and Knowledge is tagged with Devi .

We have to understand that from beginingless time we the jivas are bound in the cycle of birth and death in 8 lakh 84 thousand yonis. We are bound by Maya and consider the pleasure available in this world as the highest which is not true . That is why it is called Maya. It is Mahamaya (an aspect of Adya Maa) which binds the jiva in the material world.

When a jiva wants to enjoy the results of their Karma they are entitled its result whether good or bad thus he is entitled to more births. When the jiva  wants relief from the material pain they worship Shiva or Shakti. Thus the jiva is purified throughout multiple life times and gets relevant knowledge according to the mode of a jiva(sattva, raja , tama) by mercy of Devi.  Devi being the compassionate mother grants us mercy , knowledge and strength to purify our existence. Thus with correct knowledge  we start performing Karma according to scriptures and thus offer all the results of our karma to Supreme Lord. In this way Devi gradually takes us to Supreme Lord. Without Devi’s mercy one cannot overcome maya as she is the one who grants devotion to Lord . Thus she is the one who binds one to Maya as Mahamaya and she is the one who releases us from maya and guides us to Krishna as Yogamaya.

From Devi Bhagavatam canto 9 Chapter 2:

She bestows all the wealth that a householder wants; She bestows on Krishna’s devotees, the devotion towards Krishna , She is the Vaishnavi  Sakti of the Vaishnavas. She gives final liberation to those that want such and gives happiness to those that want happiness.

It is very unfortunate that there are many Vaishnavas who condemn Devi and her worshipers. Thus they cause severe aparadha and are bound in maya by Devi. Krishna accepts those who are pure and the test of purity is taken by Devi. Those who are ninduk are never favored by Krishna. Such people out of their false ego dig their own grave. Let u all love and respect everyone and pray for the mercy of Adya maa and her various manifestations and thus attain Prema Bhakti.


The Supreme Lord and Devi sends guru to us who directly gives us knowledge and guide us to overcome the samsara. Guru can be Diksha Guru or  Siksha Guru . One gets guru according to his previous samskaras and qualification as attaining the stage of liberation is not a matter of one lifetime.









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