24 Sep 2021
Shri Anil asked: Pādanamaskāram Swami! During the Telugu Satsang held on 19/09/2021, You narrated an incident of very strong Camphor smell emitted during a prayer which indicated the response from Divine Mother, Aadiparaashakti, reminding about the negligence of Her in prayers. You also narrated the incident of Goddess Bhramaraamba giving darshan to You in the most unique way for removing the wrong interpretation of verses in the Soundarya Lahari by fanatics. We were all really thrilled by Your explanations on that day. Can You please narrate here again those incidents in detail?]
Swami Replied:- There is no difference between God Datta and Aadiparaashakti. Both have both unimaginable God and imaginable creation. In the case of God Datta, the imaginable creation is a finite part (finite energetic body with finite energetic soul) of the entire imaginable creation and in the case of Aadiparaashakti, the imaginable creation is the entire imaginable creation. In this way, Aadiparaashakti has one plus point more than God Datta. The compensating extra plus point in the case of God Datta is that the finite imaginable creation is merged with the unimaginable God. In this way, both are exactly equal to each other. In order to bring out this point to the notice of devotees, Goddess Aadiparaashakti emitted very intensive scent of camphor while I was singing a spontaneously composed song in Sanskrit on Aadiparaashakti in the house of a devotee in the circle of several devotees. The intensity of the divine scent was so strong that all our noses were almost burnt! I told that this showed the anger of Aadiparaashakti for praising God Datta always neglecting her. I replied to her giving the above said explanation concluding that both Aadiparaashakti and Datta are one and the same, divided into two for the sake of the divine entertainment of the unimaginable God or ParaBrahman. Both include both the creator and creation. This is about the incident at Vijayawada.
In Shrishailam in the temple of Goddess Bhramaraamba (Aadiparaashakti), while reading the verses from Soundarya Lahari composed by Aadi Shankara, I corrected one verse at two places by changing just one letter due to which the ugly meaning changed into sacred meaning. The verse recited so far by the devotees says “How many poets have not become husbands of Goddess Sarasvatii and how many rich people have not become husbands of Goddess Lakshmii?” (Kalatraṃ vaidhātraṃ kati kati bhajante na kavayaḥ?, śriyo devyā bharta prabhavati patiḥ kairapi dhanaiḥ…). I changed the letter “na” to “nu” and the letter “pra” to “na” so that the meaning is changed to “How many poets can become the husbands of Goddess Sarasvatii (by their petty knowledge) and how many rich people can become husbands of Goddess Lakshmii by their petty riches?” Extremely pleased with this correction, Goddess Bhramaraamba came out of the statue as 12-year aged black girl with open hair and ran towards Me kissing My arm with her teeth. Blood came out of My arm, which was noticed by the two devotees (Shri. Balakrishnamurthy and Smt. Bhavaanii) standing with Me. Both have seen the girl biting My arm with her teeth. While they were worried about My wound, she ran back into the statue. I told them that Goddess Bhramaraamba was that girl. When I suggested this correction of the verse to scholars, they told “But, it was written by Aadi Shankara”. I told them “Will Aadi Shankara write such a nasty comment since Goddess Sarasvatii, Goddess Lakshmi and Goddess Paarvati are one and the same Aadiparaashakti? I was Aadi Shankara in the previous incarnation and I know what I have written originally”.
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