www.anandamayi.org 1- s

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Question arises : here is birth, physical growth, such as a girl, badhu, and various forms likesadhana in the midst of all--what are all these then ? In all changes, 'it is the same self at alltimes'. That is, in all changes or absence of change, it is the one and the same. Where thequestion of one, two has no place, what Ma refers to as THAT only, this is Ma, Herself inHerself in the midst of us all!

The question of re-birth, or previous birth does not arise. It is self-revealed a play with theappearance of a body through Her own Kheyala.

Then what is the objective of sadhana, where attainment, non-attainment, all indeed is the self- It is Her own play with Herself in Her own Kheyala.

Just as there is rising, sitting, movement, speaking, etc., of the body, so also the play ofsadhana, discourses on abstruse truths, etc., are the same indeed - THAT only.

Therefore, what it is being all, the same it is,

indeed, without being any -THAT only absolutely.

Although a body is here, yet it is not a body-while having all dealings, it transcends all dealingsas well. Theravami, 26th March, 1988.

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PREFACE

The Term SVAKRIYA SVARASAMRITA

Bhagavan, the Supreme Ultimate Svarupa, is manifest-unmanifest. The kriya in themanifest form, which is called lila-this is He Himself in the form of this kriya. And this,indeed, is His Svakriya. The ecstatic joy of lila, this rasa itself is He Himself-Svarasa.Again, He' who is manifest, He Himself is Unmanifest 'amrita' - "Tripadashamritangdivi", i.e., three quarters amrita, which is (sva) amrita (amrita itself).

In other words, He Himself is in the form of lila in the context of His birth and kriya asaction, etc. He' Himself is in exultation in His own joy. He Himself is eternallyunmanifest, where the question of manifest-unmanifest has no place-THAT alone. This,which is the Svarupa of Ma, this itself is this Grantha-Svakriya Svarasamrita. That isway Ma says, "When ordered by the Guru, this Grantha, as Attainment Itself of SupremeWealth, has to be read again and again. That, in the form of akshara (letter of alphabet),there is ankshara (absence of akshara), absence of sound-this truth too will be grantedat the appropriate stage. Again, akshara (Supreme Being), the immutable He Himself isthe sound. And that this akshara is beyond sound as well-the revelation of this too willbe gifted. The form of "this Grantha is Bhagavan Himself, who in the form of Akshara

Brahman, does, indeed, give Himself to Himself".3

That is when akshara is considered as letter, the distinctive ideas carried by words,which are letters, will lead to absence of letters, (anakshara), beyond expression, beyondsound. Also, when akshara is considered as Supreme Being, i.e., Akshara Brahman, Hereveals as sound, Shabda Brahman, leading to beyond sound as well.

THE SERIES SVAKRIYA SVARASAMRITA,


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IT'S DISTINCTIVE CHARACTERISTICS

This Grantha is, in reality, Ma Herself in the form of sound, letters, ideas and language.About the identity of the speaker and the spoken word, in Ma's words "Where you utterthe word Bhagavan, the akshara that is immutable', there all vigrahas' in entirety are Hisreality. Himself, He alone. Avangmanoshogochar (beyond mind and speech) - this word,from where does it originate? That Parabrahman - the word Brahman, from where does itoriginate, do you know? The moment one is established in Brahrnan, at that very moment,there has to take place by itself the utterance of the word Brahman in the form of sound.But where kriya pertaining to Svamool is concerned, this hearing takes place in the formof sound in identity with the Self. Therefore, only that much is there as it is in manifest;in unmanifest, where can there be sound-what are you going to say?"'

From these words of Ma, the state and the word revealing that state are identical, i.e.,immediately with the revelation of that state, the sadhaka will realize himself in identitywith the word which is indicative of that state.

That is why Ma is saying, 'The moment one is established in Brahman, at that verymoment there has to take place by itself the utterance of the word Brahman in the formof sound.'

This is the word revealing the Brahmi state which is the form of attainment that bad notbeen attained before by the sadhaka. In the case of Ma, however, no question arisesabout attainment of what had not been attained before. All kriyas in entirety, includingempirical dealings too, the play of Sadhana, etc., all, indeed, are Svamoolkriya. So, wherekriya pertaining to Svamool is concerned, this hearing takes place in the form of sound inidentity with the Self'. That is, Ma Herself is in the form of sound in identity with thespeaker and listener. So, Ma Herself is this Grantha.

Ma was once asked, as follows, about the Svarupa of this language of Hers : "Since weare with mind-may be someone has advanced a little - we talk about that aspect throughthis mind of ours,ï¿½ but the word of yours, how are we going to comprehend?"

Ma: "The particular appearance that is allowed to be comprehended in the context of anyparticular place, He whose word it is, He allows comprehension. "From the sentence, 'Hewhose word it is, He allows comprehension', one has to understand that these words andthe Reality are in identity. Then only there can be 'allowing Himself to be comprehendedthrough words'.

THE COMMON BIOGRAPHY WRITTEN IN THE MENTAL KINGDOM

AND THE SERIES SVAKRIYA SVARASAMRITA

By a biography, we understand it as a record of events in a book form relating tosomeone's birth, death and achievements. In all biographies, in general, written by


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persons functioning in the domain of mind, are recorded, in this very pattern, a series ofevents relating to birth. death and whatever achievements there were, as they took placealong the flow of time, as a continuous movement involving e appearance anddisappearance of each event. The writing of an autbor depicts only the appearance,movement and disappearance of a moving action. But the cause and effect of suchappearance, disappear ance, coming and going, remain unknown. What is acclaimed as anachievement, that too is forgotten one day in the womb of fime. What is just seen only,the same, in course of time, remains in Ihe unseen form following the kriya inherent inthe movement pertaining to jagat. All these life-movements are but a temporary mode ofappearance of an unrecognised Shakti. Why did it come and go as well? The achievementsand failures in life, whose form of will are they? All these, indeed, remain unknown.

In the moving picture, as this is, of coming and going, and of activities in the course ofits ups and downs, the reader too is, as if carried away. In this situation, while, on theone hand, the reader cannot discover the reality of the person whose biography it is, onthe other hand, the causal connection, of the Shakti behind, with the course of thelife-story remains beyond his quest.

Is not the series Svakriya Svarasamrita a biography too? Here also one may see a recordof various events including birth and death. Then, this too portrays a moving picture. Yes,a biography it is, but here, in the form of birth and death, there is the glory of lifeeternal1 the form of immovable in movement-the pictureless Svarupa in the picture. And

in action, She Herself is Her own action-in birth. The eternity of birthlesness. In theflow of events in this record, the reader gains a glimpse of reflection of his own Svarupaof immortality itself, the light of Life Eternal, beyond birth and death-in the self-gloryof the Self in the Self.

The following is an attempt to comprehend what is possible about the aspects pertainingto the aforesaid Truth through Ma's own words.

MA'S BIRTH-THE SAME THEN AS IT IS NOW

In the context of some topic, Ma was once saying, while smiling with a strange bhava,"Just as at present too, this body, grown up, with clothes on, meets people, talks, hasdea'ings with them, etc., exactly in the very same way, this body is that small one, nudetoo - everything perceived in that bhava only, including those diverse forms too. This,what it is, 'and that, what was observed-indeed, the same one' is ever there definitely.New, old-whatever you say-is from your point of view. This body, as you see, speaking toyou, it was in that form at that time, through your observation only.

Your observation and (pointing Herself) this - are they different? - The same One surely.

Nothing is excluded-the One is in two, that two is also in One. Of course, what is abadh(unrestricted, unlimited, innate freedom), it is ever there (in tile case of Ma). However,words, dealings, etc., were in that particular way according to your observation as well,


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including that gaziflg*, that calm state, that atmosphere as well-all abides in all indeed.

"In the case of this body, what it was then, now too the same it is - this, indeed. If youcontend it was gazing, so it was, and yet no question of gazing and absence of it. It isthat, indeed, whatever you say-where everything is possible. Where can be a place andabsence of it, time and absence of it, ponder over".

What happened at the time of Ma's birth was once related by Ma as follows,according to what had been reported earlier by Didima (Ma's mother). "Thekriya that led to the appearance of the child-that aspect cannot indeed beexpressed. Besides the fact that the crying of the child too was totallyabsent, there was the pattern of gazing freely for a short time with a kind ofbhava. Looking intently while moving the eyes all around, She moved a littleupwards by rolling. And, finally, while lying on Her back with the body slightlybent obliquely towards Her left, She became motionless".

See Vol. 5 (Bengali Ed. .1985) P. 129.

What is beyond time appears in the form of birth, accepting the limitation of time.

This is how 'that small one nude'.

But time supporting the timeless, expands in its span. The continuous flow appearing insequence in the play of time, portrays the dancing waves of the timeless. Therefore,'this, what it is and that, what was observed-indeed, the same is ever there definitely'.In the form of time, it is this time, that time. But in the case of this body, what it wasthen, now too the same it is', 'where everything is possible'.

Here is the form of birth in Ma's own words and ingress into this Tattwa is but anindication of Tattwa beyond time and space when a sadhaka undertakes his journey forrevelation of his Self.

"In the case of Ma, all aspects and absence of them are self-revealed,

of Her own, the Svamool only-playing Herself with Herself. Here is the self-revealed,Herself in Herself, Ma, in the midst of us. However, since a form - the body - isobserved, the thought arises in us, through our intellect and investigation, for anunderstanding to comprehend Her previous birthï¿½ï¿½

"A birth is, of course, subject to' karma due to prarabdha. But Ma is in our presence, andwe never heard from Her about Her previous birth, not even by signs and indications. Therevelation of that body is but a play ... In response to our repeated query in his context,


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Ma was once heard saying, while smiling : "The source from which this creation-perception is there, be it in whatever aspect, who is it in the context of Svamool, in theform of Visva, transcending Visva? Are you trying to comprehend in the light of theaspect pertaining to Jiva-jagat - is that so? In the context of all aspects, there is,indeed, Infinity. The created world, of course, pertains to the aspect of what isperishable-with what are you going to grasp ? "

So the same one Tattwa beyond Tattwa, where there is no question of one/two, asobserved in the form of birth, this also pertains to Svakriya. The birth itself is Herself,just as other kriyas -the self-transformation in the kriya of self, Herself in Herself.This is a revelation beyond comprehension by mind and intellect of jiva. That is why Mais saying, 'who is it in the context of Svamool, in the form of Visva, transcending Visva?Are you trying to comprehend in the light of the aspect pertaining to jiva-jagat?'

Birth of a jiva is subject to his karma, the form of bondage of the self throughself-action.

WHAT IS IN MOOL (SOURCE),

THE SAME IS IN STHULA (GROSS FORM)

The following is an attempt to comprehend in brief the aspects pertaining to theaforesaid Truth through Ma's words.

(Pointing to Her own body), Ma once remarked, "Do you know the fact concerning here?You are only observing physical kriya alone similar to yours. There is one thing beautiful,amazing, closing, opening of eyes under any condition, does He play only with thephysical body? Is there nothing at all in mool, do you think so? What is there in mool, thesame, indeed, appears in sthula. In the place of absence of appearance, in the place ofappearance, where there is no room for question of beyond and not beyond ofappearance, absence of appearance-THAT alone, indeed, where three -, quarter is

unmanifest and the manifest too has to be searched out".8

This, the physical body of Ma, which one can observe like any common body of flesh andblood-what is its Svarupa? In Ma's reply: 'What is in mool, the same indeed is in sthula'.The Supreme Ultimate Svarupa is manifest-unmanifest, and no question of beyond, notbeyond, manifest and unmanifest. That is, who is in manifest form, He Himself is, inunmanifest form too. That is why what is the same, indeed, is in sthula. Again, there is noquestion of beyond, not beyond, manifest and unmanifest-THAT alone. The implication isthat He, who is in relative aspects of manifest and unmanifest, He Himself, at the sametime, transcends all relative aspects and .at. is the Supreme Ultimate Absolute----THATalone. So what and what not is in the limited vision of manifest form, the same HeHimself is in the unmanifest form-no question of division of time as then and now. Whatis mentioned in the Vedas as three-quarter amrita, refers to the unmanifest.


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"What is in mool, in the context of a particular place, how will you realize yourself thesame in sthula - in dealings, absence of dealings, in the context of particular stages inappropriate places in you? What exists, does not exist in entire Visva, beyond Visva,beyond jagat that can reveal cannot reveal - unless the perfect Tattwa, the SvarupaHimself, pertaining to this in revelation, unrevelation - is revealed, how can there be a

complete solution beyond solution. "9

What is spoken of as 'in mool, that refers to the Avyakta Svarupa of Bhagavan.

To say that the same He is in sthula, refers to His lila in His Vyakta Svarupa...

Therefore, that Avyakta Svarupa Bhagavan, He Himself is in manifest form in thecontext of dealings, absence of dealings pertaining to jagat-lila as whatever isappropriate in whichever place-in the indivisible Svarupa of manifest-unmanifest. Whatexists does not exist in entire Visva, beyond Visva, that can reveal, cannot reveal-this isthe manifest-unmanifest SvarupaTattwa of Bhagavan. In the manifest, He is perfect inthe form of Visva, in the unmanifest too, beyond Visva, He is perfect-only on therevelation of this perfect Tattwa, the Svarupa Himself, there is complete solution,beyond solution.

Solution means that both in manifest and unmanifest form, it is the same perfect Tattwaand beyond solution means the exclusion of all relatives, i.e., the Svarupa, where there isno question of beyond not-beyond manifestation-unanifestation-

- the Supreme Ultimate Absolute - 'THAT' only.

The attainment of a sadhaka, his each kriya, dealings, etc., all, indeed, must reveal as theSvarupa of Bhagavan. Just as this revelation is in manifest, so in unmanifest too is HeHimself Again, there is no question of manifest, unmanifest, revelation, absence ofrevelation tooas Ma says, it is that what it is his revelation too is there as well. This thatis the Svarupa of Bhagavan-only, on this revelation, is conferred the comprehension of'what is in mool, the same is in sthula'. Where this revelation in the form of dissolutionof the distinction that mool and sthula are different takes place-Bhagavan, indeed, is theonly One, then only is all solution, i.e., freedom from the existence of opposites. Again, itis beyond solution too, where there is no place for existence, non-existence of opposites.This is because where Bhagavan alone is, can there be any other talk-how, with whom,who else?

Therefore, what is in mool, the revelation of the same is in sthula -Ma.

SVARUPA OF MA'S ACTION

TAKING PLACE BY lTSELF

From the time of appearance as child, all in entirety took place by itself according towhat was appropriate in the context of any particular situation. The particular course of


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bhava, where it is concerned within all kriyas, in the inner world, in the external world, inthe Kheyala of Sadhana- in fact, within all, if any one takes notice is taking place byitself, even openly. ... This fact of taking place by itself is in THAT only. By this(syllable) THAT, the Svarupa of Ma is expressed through indication only. Since thisSvarupa is beyond language and speech, whatever little of it can be expressed is throughindication only.

Ma's movements, in fact, all kriyas are by themselves-the Self only. No question ofsubjection to any separate unknown power arises at all. By the expression 'by itself',what is to be understood? "Where the doer of kriya, the kriya and the object of kriyaare the Self Him-self with Himself, who is there to discriminate between one kriya andanother under different definitions of kriya? Here in infinite forms, only the Selfexists, I exist. Yes, for this reason, indeed, why not grasp (the significance of) the

expression 'the Self Himself".10

"Ma was asked Ma, everything is according to your Kheyala, and yet you say 'by itself'.What is then the import of 'taking place by itself'?

Ma : "The Self Himself in that form (Kheyala) too, The One alone Himself--'I'HAT,indeed, of course, who else, 0 you Baba !

MA'S KRIYA IS

MA ALONE - SVAKRIYA

This, which is undifferentiated actor-action, object of action-this, indeed, is Ma'sSvakriya, She Herself alone, the act of kriya. As cause and effect, Ma alone is in thisform, Her own free movement-Herself in Herself with Herself. In this kriya, She aloneis in infinite forms - Herself only, "because Bhagavan and kriya of Bhagavan in entirety -eternal, transformation of the Self in the Self - the immutable Himself in Himself is in

action as lila".12

On the other hand, the kriya of a jiva, operating with a sense of doership, on the basisof intellect functioning with a sense of duality, leads to the reaping of its fruits in theform of joys and sorrows experienced in the infinite cycle of births and deaths.

Under the sense of a separate entity, the jiva is propelled by the object of desire for itsattainment. Since desire does not end with this attainment, it really amounts tonon-attainment and, therefore, the jiva's karma leads only to the creation of, moreKarma in an endless stream. In this way, he remains in the condition of bondage, beingalways subject to the attraction of rupa, rasa, gandha, sparsh and shabda.

In Ma's kriya is Ma alone, Herself only-no question of bondage and absence of bondage.This is Ma's Svakriya. In the course of jiva-sadhana, if there is ever a touch of thisSvakriya, then only the distinction between actor and action dissolves and the jiva is on


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the march aiming at his Svarupa.

THE SVARUPA OF MA'S PLAY OF SADHANA -

IN 'THAT' ONLY

In the Reality, where there is identity of 'mool-sthula, there, He who is as being all,without being too, it is He only. Therefore, the distinction of manifest-unmanifest isfrom the point of view of jiva only. He, who is manifest, it is He only who is unmanifest.Again, He, who is unmanifest, it is He only manifest. In this light, what is the Svarupa ofMa's play of Sadhana? Ma calls Her Sadhana a play. How can sadhana be a play? Wherethe sadhaka, sadhana and object of sadhana is the same One, there, what else is sadhanabut a play?

Then, in this play, what is the object of attainment?

"Through Her own kheyaIa, She is in Her own play with Herself. Just as all kriyas are inthe context of simple observation of a perceptible body-from movement, seeing, hearing,sitting etc., that is, all kriyas in entirety - so also, in the play of sadhana, explanation of

Tattwa, etc., in THAT only".13

JIVA-SADHANA - TO BE IN THE CURRENT OF SVABHAVA,

ON AWAKENING OF ABHAVA

Ma was asked, "What was as a child, the same, indeed, is even now. If this be so, thenwhat is the difference in respect of the bhavas pertaining to the gradual progress inupasana, between the case of others and that of Ma?"

Ma : "In jiva-jagat, the particular stages reached during the course of Svabhava-Kriyawhich follows the (awakening of) bhava of abhava, have their indications-manifestationof signs due to attainment of what had not been attained before, such as the yogitva of ayogi - as appropriate to the stage reached. It should be understood that attainment ofthat which had not been attained earlier has taken place - the yogitva of a yogi.

According to the particular stages reached there, are corresponding manifestations,signs of kriyas too. About knowing and attainment of Bhagavan, this is in the context of

the journey of a jiva. "14

Ma is saying, if there be the manifestation of the course of Svabhava on the awakeningof abhava of a sadhaka who is devoted to his sadhana according to the directions of theGuru, then the sadhaka is on the march towards his objective. The Svarupa of theawakening of this abhava in Ma's words : "If there be, at any time, a bursting forthwithin anyone (as to) who is Thakur, where is He present or not? By doing what andwhere to know Him, realize Him - a search, and then only commences the journey to


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realize Himself." 15

On the awakening of this abhava, the nature of movement in a sadhaka's body, mind andbreath undergoes a change. Referring to this stage, Ma says it is the moulding of asadhaka, and as the different stages manifest, the signs corresponding to them too arenoticed. When through this abhava of sadhak, there is manifestation of the course ofkriya pertaining to Svabhava leading to his establishment in the objective, then this isattainment of what was not attained before.

"But in the context of Bhagavan" this cannot be the case.

There, there can be no question of awakening, attainment, moulding. Where He Himself isconcerned. ... There cannot be any question of moulding, non-moulding, of attainment and

non-attainment - it pertains to eternity." 6

Therefore, Ma's Sadhana, attainment of stage, etc., are Ma only. Just as whatevermovement, sitting, rising, conversation, etc., are, so also these kriyas, etc., pertaining toSadhana too are the same only. There can never be any question of change, no change,attainment, non-attainment in the case of Ma - Ma, Ma alone. So Ma's birth, Her Kriya.Her Sadhana are only a play. Then who is She in reality?

Let us get the answer in Her own words.

WHO IS MA ?

- MA, MA, ALONE

Repeatedly, the question was put to Ma:

"Ma, who are you?

What is the way as well to comprehend you?"

In reply, Ma said, "This that is 'I', 'mine', 'you', 'yours', 'I am this', 'you are that' ,-

all these are indeed limited by definitions.

This body is, however, elomelo, exclude it, and Try to comprehend your own self.

You, I, beyond you, I - This, -

that is infinite and the only One - THAT,

THAT, THAT, it is that only, whatever you say. "17


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The terms 'you', 'I', convey the sense of separateness.

Transcending this sense of 'you', 'I', where there can be no question of separation orabsence of separation too, there, He, who is infinite, is, in spite of being infinite, allalone too. Transcending mind and speech, this is, indeed, the Svarupa-Tattwa of Ma. Thatis why it is expressed by indication as THAT, THAT, THAT.

Whatever you say, it is that eternal, ephemeral, manifest, unmanifest, with form, withoutform - what it is and what it is not. What He is being all, the same, indeed, He is beingnone.

"So it repeatedly occurs in mind that the great Kaviraj Mahasaya,* while investigatinginto the Svarupa of Ma, had considered that it did not belong only to that of themahatmas who had attained exalted states - Knower of Shastras, yogi, rishi, seer ofmantras, Muni.

On further examination regarding the state of the eternally liberated and the state ofIshwara too, Kavirajji had found that it was not the Svarupa of even these classes.

Is that the reason why Bhagavan is addressed as mother, father, friend, close associateand master? In the words of Kaviraj Gopinathji, what we got in his conclusion - Ma, Ma,

alone."18

* Mahamahopadhyaya Pandit Gopinath Kaviraj, PadmaVibhushana, M.A. D. Litt. (1887-1976), the peerless genius,widely revered for his incredible scholarship and masterlyunderstanding coupled with inner illumination, phenomenalmemory and versatile contributions in the various branches ofphilosophical thought and Indian spiritual heritage.

In the previous discussions, an attempt was made to have a touch of the reflection ofMa's Svarupa in the context of Her birth, Kriya, Sadhana, etc., in the light of Her ownwords. After these discussions, mention was made how Ma had once been repeatedlyrequested to shed light by Herself on Her Reality.

In response, Ma had spoken a few words emphasising the one Reality, where I, you, areidentical and which She terms as THAT only.

Now, in the volumes published so far, we are enlightened through the word Maha-purna-Akhanda with its elaborate explanation in the context of Her Reality. The unique vastness


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of the Reality explained is unheard of and simply amazing, which keeps one spellbound.So, with a prayer that Ma may condescend to throw light in our heart to comprehendwhatever little She will grant, we proceed to deal with the subject in the light of Herwords as follows.

MAHA-PURNA-AKHANDA

(THE SUPER PERFECT INDIVISIBLE WHOLE)

"Without form, there is that Parabrahman Paramatman and whom you call Shree Bhagavanwith form too -THAT only indeed.

It is He alone as all abiding in all.

There is that Lilamaya (all lila).

Hari . . . He, who is that Self, certainly It, Hari refers to Him.

Saguna (with attribute) Brahman, where there are name and form, there He Himself isthe attribute itself. The Nirguna (attributeless) Brahman, without form, thatunmanifest-the question of manifestation does not arise . . . in fact, in whatever form,etc., you attain Him, being self-revelation of the Self in the Self-in all those particular

forms, it is He Himself". 19

From these words of Ma, indicative of Her own Reality, we can conclude the SupremeUltimate as the indivisible sustaining principle in all, abiding in all. Therefore, in anyform, without form, it is He Himself in His unrestricted, unlimited innate freedom(Abadh). In that revelation, there is no question of stage or absence of stage, inclinationor no inclination towards any aspect, predominance or absence of predominance of anysampradaya, or no samadaya, and yet what are mentioned as non-existing, in fact, allthose exist in all. Therefore, where existence, non-existence, negation of existence,negation of non-existence co-exist, there, this language of expression can never beperfect. In whatever name and whatever action it is expressed, in all these, it is Healone, the Self-THAT only. Consequently, in whatever manner this revelation may beexpressed - One Brahman without a second, Parabrahman, Paramatman, Shree Bhagavan -Ma refers to THAT.

Regarding the various Svarupas pertaining to different lines of sadhana, each of thoseSvarupas is He Himself, THAT only. In the context of discussion of a few such familiarSvarupas, we shall see in each one, in Ma's own words, She reveals. In other words, it isMa alone in the form of all those Svarupa.


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In the Svarupa of Avatar Vigraha

"In various forms, etc., which reveal in those, the Self alone, self-revealed in the Self.Again, that vigraha, the self-revealed One, He with Himself, in Himself is HimselfAnanda-Svarupa (Sri Rama).

Also, look at this particular vigraha too (Shri Krishna) - His self-revealed kriya, HeHimself attracts Himself in Himself, that is, whom does He attract?

Is it not Himself only?

Yes, those that are with names, without name as well.

Name and Named are one, you contend too". 20

In tile Svarupa of Mahabhava

"Look at this aspect too - the Svarupa Himself (Svayang Svarupa), when revealed inSvakriya Mahabhava Svarupa, the manifestation of all aspects pertaining to bhava iscomplete in every respect. For the common people, it is unknown, but there (in Ma)

everything is possible". 21

Established in Atman (Atmastha), the State of Brahman (Brahmi-athiti)

"Where it is the great attainment that was not attained before-leading to Atmastha, inunion with that nishkriya (actionless) Mahayoga, i.e., Paramatman, Brahmi-sthiti(establishment in Brahman) that Maha-sthiti (great state) - . . where, whatever it is asname and form, being subject to change, is perishable and (therefore) rejectable-this iswhat takes place in this Maha-sthiti.

But the fact-the relative aspect remains well-protected. That is, in spite of having aseparate existence of self as with form, without form, the eternal sustaining principle is

certainly maintained completely". 2

In the Aspect of Saguna (with Attribute) and Sakar (with form)

"Where the appearance is He, the form is He and the attribute is also He as Svakriyawith all these aspects in entirety, there is His Svayam Svarupa . . . . If the Self is theSvarupa, then there are manifest unmanifest, all in entirety and leads to this state

through that Supreme touch". 23

Incomprehensible Dual - Non-Duality?

Qualified Non-Duality, etc.

"Where form and formless cannot be differentiated - the union being such-and this too


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with all the above-mentioned aspects, and if that touch be, there is that SupremeUltimate-THAT only. And where you talk about qualified (non-Duality), if in this line too,ere is revelation of all those aspects in entirety through that touch only, in that case too,there is this Supreme

In the Course of Shunya (Void) -

- Further, look at this aspect: that Maha Shunya (great void) all aspects and absence ofaspects are complete in all respects. If there be exclusion, non-exclusion with theaforesaid perfection of all, in the context of a particular aspect in appropriate place,leading to Maha Shunya, transcending Shunya, if the touch of that Supreme Ultimate be

there, in that case too - (it is) THAT only, the Self alone". 25

On the perfection of each of the above-mentioned courses, what are the completeSvarupas of those course i.e.,

in the course of Sakar-Saguna,

in the Tattwa of Avatar Vigraha, etc.,

in the Svarupa of Mahabhava,

in the Svarupa of establishment in Atman, the state of Brahman,

in the course of Shunya, etc., in fact, what are the complete forms of attainment in thecontext of entire Sampradayas, non-Sampradayas; -

-it is the Mahapurna-Akhanda-Ma only.

So, in Ma's words, "in fact, whatever it is, in the context of a particular place, He

Himself is there as self-revealed." 26

By Himself, Ma is indicated.

MAHAYOGA

Ma says that the revelation of Mahapurna Akhanda is the great revelation, which Sheterms as Mahayoga.

A comprehensive explanation of this Maha Akhanda in Mahayoga, in Ma's own words is asfollows :

-"Know the Mahapurna Akhanda as indeed the great revelation. It is that Mahayoga,where the question of Yoga (Union) or Viyoga (absence of union) has no place. Therelatives too have a place, no place, and yet no question about them arises. What isSupreme Ultimate (where all these relatives exist as) beyond negation and affirmation as


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well, negation also, affirmation too-say what you may.

There are those Sampradayas, no Sampradayas in entirety with all their ways of

contradiction, no contradiction,

staying intact, not intact,

the particular place where there is maintained the way, no way,

of dispute, absence of dispute,

a particular line, no line,

of sadhana, whatever as you may contend.

In the line of sadhana, there is a sense of line of sadhana, in the absence of line ofsadhana, there is the line of sadhana in their appropriate places - (everywhere) HeHimself is there as self-revealed.

All those, indeed, eternal, ephemeral, aspect, absence of aspect, with question beyondquestion, relative absolute (are included) in their entirety.

What is the language, what is the syllable, which can express it?

And where verily everything is Brahman, one Brahman without a second - there is thatone Maha-Advaita (Great Non-Duality), call it Maha - Advaita or whatever you may say,

provided it is that Maha-sthiti with the touch of that Maha- Akhanda". 27

So this is Mahayoga, where takes place the great revelation of Mahapurna Akhanda -Supreme Ultimate -- which, in fact, is the Svarupa of Ma. Since it is not possible toexpress it in language, Ma refers to it my indication THAT only. At any state or stage ofany line of sadhana and even on its completion, if there be the touch of the MahapurnaAkhanda, and only then, can there be no barrier for that great revelation.

So Ma is saying, "Although one's Svarupa with form or formless may have separateentities, in all of them underlies definitely an eternal sustaining principle even with the

existence of their completely separate entities." 28

Therefore, "There, what is called Maha Akhanda, know, it is all indeed- -where thequestion of exclusion, inclusion, non-existence, existence as well, has no place. Thereeach action too is sustained in akhanda "in each Khanda (part) is Akhanda and in Akhandais THAT only - manifest, unmanifest, beyond, not beyond, all these have to be taken into

account". 30

Consequently, in the context of Ma's birth, action, play of Sadhana, etc., in fact, in allphases-there is that Akhanda Puma (complete) Tattwa, even in all Khanda Kriyas too is


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that Akhanda only. The sadhankriya of jiva should be undertaken aiming at the touch ofthe reflection of that Mahayoga. On the completion of this Kriya, all Kriyas, indeed,reveal as the form of the Self. This is Svakriya, and when this reveals, then only, onemay have the touch of the reality of Ma's birth, action, Sadhana and all other Kriyas. But,after all, who can comprehend Her unless She allows Herself to be comprehended?

THE SERIES SVAKRIYA SVARASAMRITA -

MA ONLY

IN THE FORM OF WORD, LANGUAGE AND IDEA

There is only Ma in the form of Her each action, Kriya, Bhava, etc. Therefore in thedescription of all these aspects in words, who else can they be other than Ma. The seriesSvakriya Svarasamrita is thus Ma alone in the form of word, language and idea.

THE OBJECTIVE OF READING THIS GRANTHA

The series Svakriya Svarasamrita has come into existence through Ma's Kheyala - it isMa only. In its first volume, there is some attempt to unravel the truth of Ma's birth anda general survey about Her parents, paternal and maternal lineage, paternal home,maternal residence, etc., and the self-created environment and circumstances in thecontext of Her advent.

The introduction of the subject of Ma's paternal and maternal lineage is not aninsignificant matter as it commonly is in general. We have been hearing about theuniqueness of Ma's father Shriyukt Bipin Bihari Bhattacharya Mahasaya and motherShriyukta Mokshada Sundari. "In their presence, the little girl moved around in Her playand merriment.

The little that could come to light - Ma, of course, speaks (about Her talks) 'elomelobhava' could it not be grasped and comprehended through our small understanding, theform that manifested, that Paramalaya (Supreme Abode) too, that mundane, in extra-mundane, the extra-mundane in mundane lies beyond the domain of the people, thejana-janardan . .

"These words, i.e., the mundane in extra-mundane, the extra-mundane in mundane andGhanibhuta Paramalaya (condensed Supreme Abode), beyond not beyond, are, indeed,THAT only, as we understand from what we have heard - Bhagavan Himself, Himself in

Himself, playing Himself with Himself". 31

Taking the above-mentioned words into one's heart as much as possible, with an effortto comprehend them, one should begin reading this Grantha.


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'Bhagavan Himself, Himself in Himself, playing Himself with Himself' - retaining thistruth as the underlying, sustaining principle, attempt should be made to comprehend eachkriya, bhava and lila of Ma, beginning from the child form to Her entrance intogrihastashram, and the form of Her seva-kriya in grihastashram as narrated in thesecond half of this publication.

During this effort, if through Ma's grace, one may have the flash of the reflection ofMa's Svarupa, then, as Ma says, "where you', of course, is really 'I', 'I' indeed iscertainly 'you', there the Visva Brahmanda is He Himself.

In and out of the play, in all plays and the play itself is He Himself." 32

Therefor, in this childhood and grihastashram lilas of Ma, although from the worldlypoint of view, it is but natural i the state of one in grihastashram to appreciate the finesentiment of affection to a child, etc., yet an effort should certainly be there to revealthe form of freedom from the bondage of a jiva. So, here, is the extra-mundane in themidst of mundane and even in extra-mundane, there is mundane. With the objectiveaiming at a touch of this fact, one should engae oneself in the daily kriya of reading thisGrantha. He, with infinite form and rasa, is in infinite manifestation-Himself only inHimself. To search oneself in oneself-if the fulfillment of the effort to do so be the aimin entering into the patterns of Ma's Kriyas in childhood, grihastashram, then it will leadto success in reading this Graniha.

MA'S SVAMOOL LANGUAGE

AND THE MIND-CREATED LANGUAGE OF JIVA

Ma has Her own language free from the rules of syntax relating to the relationship ofsubject-object, noun-adjective, etc. She places the words freely in Her independent way.Where one reveals oneself in the form of words, where is the possibility of suchrevelation through a mind-created language? The reader, living in the domain' of mindwith the language of mind, when, in his attempt to follow Ma's Svamool language, findsthe door of entrance into this Grantha closed for reading, there is, in many cases, anexpression of disappointment.

"We understand only through investigation pertaining to the domain of mind. But where itis the philosophy of the Tattwa related to Svamool Svarupa, it is certainly not within the

purview of mental interpretation-can never be the subject of mind". 33

What it is that can be realized through this Svamool-word?

"What does not belong to the realm of the language of the mind, the particular high pitch(transcendent) articulation revealing intermediate, infinite, finite, quiescent (states), be

it where these are, these are also transcended, leading to Ashabda (no sound)".34


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Here, by intermediate and low states, a difference (in states) due to place is to beunderstood, i.e., what is ephemeral. And saying infinity, finite, implies finite in infinity,infinity in finite, and where there is no question of finite infinity, this is shanta(quiescent). In Ma's Svamool words, there is revelation of these aspects of the Svarupa,that is, in the ephemeral form, finite form, quiescent form (which is beyond the domainof the language of mind) and in the unmanifest.

Again, there is no-akshara in akshara (syllable), akshara in no-akshara, that isunmanifest in manifest, manifest in unmanifest, and where there is no question of beyondmanifestation and not beyond-THAT only. This THAT implies Ma's Svarupa by indication.

This leads to the clear conclusion that it is Ma only in the language of Ma in all states andstages of Her play.

IN COMPREHENDING THIS GRANTHA -

- WHAT IS HELPFUL AND WHAT IS OTHERWISE

If, while reading this Grantha with devotion, regularly every day, one can abide incomplete faith in the aforesaid Tattwas with reverence, then there is hope of awakeningof the power of understanding on the part of the reader through the inherent power ofword in identity with Ma's Svarupa. Therefore, one should go through this Grantha,keeping this bhava in view. Otherwise, any endeavour to pull down Ma's language into themental whirlpool would naturally lead to the creation of an unintelligible fog screen. Themore the heart of the reader would get purified by remaining devoted to his dailysadhana, accompanied by the increasing brightness of his bhava and kriya, the deeperwould be the revelation, illumined by the Chaitanya pertaining to that word.

Worldly pleasures nourished by reading books indulging in accounts of sense enjoymentare a serious hindrance in comprehending the contents of this Grantha. Sense enjoymentkeeps extroversion alive, and for one whose mind is outwardly turned, not only is thedoor for inner entrance closed, but the extrovert continues to remain ignorant even ofthe existence of such a door. Therefore, the endeavour to free oneself from theclutches of sense enjoyment is an essential step in becoming aware of the treasure inthis Grantha.

COMPILATION OF GRANTHA AND COMMENTARIES

lt has been the good fortune of the undersigned to be blessed by Ma's mostcompassionate grace. For a long time extending over some four decades or so, thishumble self had the rare privilege of being allowed to sit at Her lotus feet, engage inlistening to and recording Her divine utterances, and thus becoming, through HerKheyala, the medium in whom were revealed the inner truth and Tattwa of Ma's words,subject to the limitation of his capacity to receive.


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In the process of revealing Herself through Her words, which are Ma Herself, She madethe compiler of these utterances Her instrument for putting questions. Sometimes thesequestions were answered as they arose, but many a time Ma appeared indifferent in Herresponse. For the compiler, however, it was impossible to stop pursuing his question,though he himself did not know as to what he would receive and what he wouldcomprehend, and so he continued to remain in agitation and distress because of hisextremely keen desire to understand.

As days passed, and sometimes even months, there would arise an occasion when asubject of similar character would come up which had not been grasped earlier, and Maalso would speak in a somewhat greater detail. And as he comprehended the subject, hewould be led to think that Ma had allowed so much time to pass to bring him to a stagewhere he could grasp the subject with his limited capacity.

However, since, in the case of Ma, everything takes place by itself, another idea thatcame to his mind was "that the forming of a question and the state of being able toreceive the reply to it by him at a particular moment-all these were a creation of Hers,Herself in Herself. The relation of cause and effect, which is there in the gross, subtleand causal spheres, does not find a response (with reference to Ma's realm) even in acorner of our mind".

Now, with all this background of the various aspects of the process involved in thecompilation of this sacred Grantha, 1 felt in all humility and gratitude that I had the dutyto serve all the readers of this series, and particularly those that did not have theopportunity to become familiar with Ma's special way of expression. To meet this need,suitable commentaries have been introduced, interspersed throughout the Grantha,elaborating the subject under discussion and printing them in a type comparativelysmaller than that of the text.

LANGUAGE AND SUBHEADINGS

Regarding the language of the text, it has to be remembered that the compellinglimitations inherent in the vocabulary, specially of English language, make it extremelydifficult to produce a perfectly flawless English version, depicting appropriately themeaning, bhava, emphasis. etc., of the original Svamool words of Ma.

However, during the production of such a version of the first edition of these twovolumes several years back, valuable experience was gained, which was further enrichedwhen the third volume was brought out two years back. Equipped with all this experience,it became possible to amend the language carefully at several places to make the Englishversion of this combined revised edition more faithful to the original than before.

It is hoped the reader will find the amended publication, supported by comprehensivecommentaries - a grace of Ma only a positive help in comprehending the esotericmeanings of Ma's words. Also, the pointed subheadings, placed at appropriate intervals


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throughout the Grantha, which too have been mostly re-worded, should further assist inenabling the reader to have a better appreciation of the transcendental import of thesubject matter.

VlRAJANAND

REFERENCES

The references listed below from No.3 onwards are to the first five original volumes inBengali except No. 35.

1.and 2. See Glossary at the end of this volume.1.

Volumes No. 1 and No. 22.

(Gombined) 1986, P. 593.

Vol. 3,p. 1134.

Vol.5,p. 1535.

ibid pp. 137-386.

ibid pp. 174-757.

Vol.4,p. 178.

ibid p.1769.

Vol.4,p. 1610.

Vol. a,p.8911.

Vols. 1& 2 (combined), p. 7512.

ibid pp. 55-5613.

ibid p.7514.

Vol.4,p. 17515.

Vols. 1& 2 (combined), p. 7616.

Vol.4,pp. 73-74pp. 99-100 (see also) Ch. 3,17.


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Vol. 3,p. 203, pp. 71-7218.

Vol. 5, pp. 141-4219.

ibid p. 14220.

ibid p. 14221.

ibid p. 14222.

ibid p. 14323.

ibid p. 14324.

ibid p. 14425.

ibid p. 14326.

ibid p. 14327.

ibid p. 14228.

ibid pp. 100-10129.

Vol. 3, p. 9230.

ibid pp. 196-9731.

Vol. 5, p. 11732.

Vols. 1 & 2 (combined), p.5633.

ibid p. 5734.

Vol. 3, (English) 1985, ch. 5,35.

CONTENTS

Page

PREFACE III

INVOCATlON xxv

THIS GRANTHA xxvi

VOLUME 1


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INTRODUCTION

CHAPTER ONE

The Kula Vigraha (Family Deity) Shree Shree Laxminarayana and in the context of theSvarupa (Reality) of the Adi (First) Guru of the Kula (Family)

CHAPTER TWO

Grilzastashrain. (Life of a Householder) of Shriyukt Ramakanta Mahasaya and ItsDistinctive Naure; Trust as Its Foundation and Different Phases in the Pattern of Truth

CHAPTER THREE

Kriyas (Actions) which Help to Mould the Receptacle (Person) on Shastric Samaskarasbefitting the Ashram of Shriyukt Ramakanta Mahasaya

CHAPTER FOUR

Essence in the Context of All Factors Pertaining to the Supreme Shriyukt Bipin BihariBhattacharya and Shriyukta Mokshada Sundari Devi-Marriage; Triveni Sangam(Confluence of three Rivers)On the basis of Spiritual Interpretation-Father, Mother,Daughter; Prayer of Ma's Thakurma; Advent of Matri Vigraha; Discussion on Ma'sSvarupa

CHAPTER FIVE

Kirtaizainrita Leading to the Advent of THAT; Dealings based on Svakriya in Himselfonly; Daily Routine of Shriyukt Bipin Bihari Bhattacharya-Bhajan, Song, Kirian--Engrossed in Bhajan; Query on Svarupa of his Bhajan and Ma's Reply; Mokhada SundariDevi-Entire BhavaA'riya in the Course of Svakriya.

CHAPTER SIX

In the pattern of All Kriyas, That Small Girl in Association of Kumaries, An Auspicious.

Unfoldment Abiding in Righteousness and Good Morals Within the Purview of Kriyapertaining to Spirituality and Supreme Objective-A Touch Itself of THAT only;Sultanpur : Ma's Maternal Home-Religious Festivals All Round the Year; Ma's MaternalUncle Sharada Charan Vidyasagar; A Description of Daily Puja of Thakur and Durga Puja;Account of Death of Ma's Three Younger Brothers and Sisters Surabala and Hemangini

APPENDlX : A Note on Shree Yantra

LIST OF PICTURES


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Shree Shree Ma Anandamayi (on back of Picture No.2)1.

Facing Pa.

Shree Shree 108 Swami Muktananda Gin Maharaj.2.Father, Daughter, Mother.3.Ma and Giriji with Gurupriya Did and some Ashram4.

Brahmacharinis

Shree Shree Ma.5.Giriji in Palace premises of Raja Sahib Solan6.Shree &hree Ma and Giriji Maharaj.7.Ma and Giriji with some Ashram Mahatmas.8.Kheora--where Ma was received first-Indicating that place,9.

standing in Her own 'Kheyala'-Ma.

This-'Ma'--permeating and transcending the Universe10.

>>>><<<<<

INVOCATION

Shree Shree Shree Bhagavan : The unmanifest manifest Svarupa. In the forms of mahamaha (super) yogis, rishis, munis (saints and ages) as eternal and infinite, the UndividedWhole in all aspects and ways, Thou only, Ha Bhagavan - the Supreme UltimateSelf-contained Perfection Itself!

This body is Thy creation only and with all its eight limbs (sashtangay)*, I offer Thee mypranam, pranam, pranam.

Shree Gurudeva, it is in response to our heartfelt prayer that, through Thy compassion,the truth about the Guru as well as what are related to particular aspects will surely cometo lit in this in-significant writing.

Its language is Thy gift only.

After all, a child of immorality, Thou hast graciously accepted, are accepting and willcertainly accept in future this poor self. It is with this hope that O' Bhagavan, in theform of akshara (letters of script), that this super pilgrimage is being undertaken withThee.

May Thou reveal in this writing the realities in whatever form Thou chooseth!


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O' Thakur, this is the prayer of this poor dull-witted self!

O' Thou, the Thakur of my heart, the supreme great Guru,

with whatever Thou hast graciously bestowed on this poor, low self, my effort today is tooffer all that to Thee alone to the best of my ability,

Thy child, under Thy refuge.

HUMBLE CHANDAN

* Sashtangay pranam: literally a pranam (an act ofobeisance) performed by lying prostrate at full lengthwith face to the ground and sa (with) asht (eight) ang(limbs), namely, feet, knees, hands, chest and foreheadtouching the ground. The significance of repeating theword pranam thrice is that the obeisance is offered byall the three bodies of an individual - the gross, thesubtle and the causal.

THIS GRANTHA

Shree Shree Bhagavan creating Himself, this Grantha is He only. This is supercompassion. He is Supreme, Ultimate beyond not beyond, eternally present. At the sametime, He is in eternal yoga, in the context of Svakriya with duality, non-duality, etc. AllBhava, Akhanda Bhava Ghana (integral Bhava condensed), Maha Bhava (super Bhava),Bhavatita - beyond Bhava, where bhava, absence of Bhava exist - not exist, form-formless, manifest - unmanifest - all in entirety is He.

All, indeed, in respect of the right place and object, takes place by itself - this, surely,is, what we have been hearing throughout all these 32-33 years. Whatever little theremay be of the various aspects related to these, it is in the kingdom of Bhagavan certainlya gift from Bhagavan.

It is only He who has conditioned Himself to effect the appearance of this Grantha. Inwhat way and from what source have these words, letters, ideas and language pertainingto this stream of nectar did combine and make an appearance is not known - is beyond

comprehension as well.

In this darkness, while one is kept in bondage, where, possibly, is the way to have atouch of its glimpse?

Incidentally, as much as was obtained, through conversation, and questions and answers


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as well, has found its place here to some context. Otherwise, where was the likelihood of(emergence of) the form this Grantha has taken in the piled-up darkness of ignorance ofthe receptacle of the mind.

For all this, indeed, within our jiva-jagat, Shree Great Guru is the cause.

— VOLUME 1 –

— INTRODUCTION –

My most revered Gurudeva, Shree Shree Swami Muktananda Giriji Maharaj was known inher pre-sannyasa life as Shriyukta Mokshada Sundari Devi ( or Vidhumukhi Devi). Lateron, in the circle of Mother's devotees, she was well known everywhere as everyone'sDidima (Mother's mother). The venerable father of Shriyukta Mokshada Sundari Devi,the late Shriyukt Ramakanta Bhattacharya Mahasaya, was my great grandfather.Needless to say, in the hereditary descent of maternal lineage of our supremely reveredShree Shree Ma, this family is Her maternal home.

The holy Svarupa (reality) of Shree Gurudeva came to light and in her Svakriya, whateverof this Svarupa was comprehended by us in whichever particular way and whatever aspectof it was reflected in this poor receptacle (the authoress) finds expression through themedium of this incapable pen. In this treatise, the distinguishing features of thegrihastashram (householder's life) of rishi-like Shriyukt Ramakanta Bhattacharya havebeen investigated and discussed a little in the appropriate context. It is in thebackground of this discussion that we have endeavoured to examine the glorious image,which is an unbroken super cause in the form of a stream sustained by a system ofmetaphysical and spiritual truth. The original source of it-how and when?

Iet that be left to its own place in its own way.

But, in the lineage where appears my most revered Gurudeva as the adorable vigraha,there is, at the same time, the Supreme Ultimate Svarupa in the form of Mothers much asand in whatever manner it may be grasped and comprehended. Whatever shape theremight be of the original or absence of the original cause of that lineage and whatever wasthe modus operandi for the advent of that Svarupa, as a fore-runner, surely of that, thislineage reaches, with a comprehensive march, the fullness, as is evident before us.

CHAPTER ONE

The Kula Vigraha (Family Deity) Shree Shree Laxminarayana and In the context of


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the Svarupa (Reality) of the Adi (First) Guru of the Kula (Family)

KULA VIGRAHA SHREE SHREE LAXMINARAYANA-

OF UNKNOWN HOARY PAST

The village Sultanpur (presently in Bangladesh) in the district of Tripura was theancestral homestead of my forefathers. The hereditary Kula Vigraha (Family Deity), thesupreme wealth is Shree Shree Laxminarayana Salagram Shila. As I undertake thepublication of this Grantha, my head bows down spontaneously, and with a little tear inmy eye, there arises, from the core of my heart, the pranam:

Shree Shree Laxminarayana, Namo, Namo, Namaha

(Salutations to Shree Laxminarayana).

It was during the time of my late father that this Kula Vigraha Shree ShreeLaxminarayana was removed and kept with some one at Agartala. Mother India becameindependent (15th August, 1947), there was widespread distress and every householdwas full of panic. At that time, my uncle (younger brother of my father) ShriyuktShashikant Bhattacharya Mahasaya had carried this Kula Vigraha to Agartala afterputting it in a pouch and suspending it from his neck. There, before his death, he hadplaced it in the custody of a certain Brahmin. Since then, the Seva-puja of the Vigrahahad gone on in whatever manner it had been possible for him to do in thosecircumstances. When the proposal to take back the Vigraha was made to the brahmin, thepoor Brahminï¿½s plea was that this should be done after reimbursing him with theexpenses he had incurred till then in conducting its seva-puja. Mother's instruction onthis point was to take back the Vigraha after giving the brahmin whatever he wanted inreturn. In accordance with Mother's Kheyala, the Vigraha was recovered from Agartalain April1972 after a search, and on payment of the dues to the brahmin, it was broughtback by plane escorted by someone.

CHAPTER ONE

Worshipped by my ancestors in continuous succession over a very long period, howancient this holy Vigraha is, has not been ascertained till today. It is my great goodfortune that the all merciful Lord, after condescending to accept Himself as the masterof this humble servant (the authoress), is graciously accepting whatever seva, and inwhichever form, these hands, which also are His gift, are presently able to render. WithMother's grace, may He make, and will make, me a fit instrument for His seva inwhatever form it is offered to the best of my ability : this is the prayer of this humbleaspirant.

We have beard something about the greatness of this Salagram Shila in the context of


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the lila during Ma's childhood. As a small girl Ma used to visit Her maternal uncle's house.Pertaining to that period, Ma has sometimes revealed a little of the amazing super-normallila between Her and this Thakur (deity). This Narayana Shila Vigraha was sofantastically mobile that sometimes it moved away by itself to such a place that it couldnot be traced even through a search for it. Later, it would allow itself to be discovered,and when revealed, it would be brought back and worshipped.

THE COUR&E OF THIS KULA-THE WAY OF RISHIS:

THE OBJECTIVE OF THE IMPERCEPTIBLE MOVEMENT OF THE

COURSE CULMINATING IN THE ADVENT OF MA

Here is a general survey of the various aspects of life pertaining to this lineage based asthey were o the way of rishis alone, and that (survey) too is according to what little wecould come to know and hear about.

We shall make an investigation of the discipline pertaining to the lineage of rishis asfollowed by this family at an appropriate place in this work, if Ma so wills. What wasconsidered to be the Supreme Objective of this pattern of life and keeping in view theway leading to its fulfilment, there was maintained a momentum from the times of theearly forefathers for the realization of that inexplicable cherished ideal is that not so?

Arising from the source, the momentum of a flow keeps gaining impetus as it passesthrough several stages in reaching its meaningful culmination, i.e., when blessed inrealizing itself as the ocean, after uniting with it. Similarly, in the lineage of this family,it was as if through the passage of time, a grand preparation was on, for culmination inthe shape of the desired objective.

Today, that revelation, as it may illumine our heart and be comprehended externally aswell, in whatsoever manner and to whatever little degree, leads us to the quest of theclue, and this search may bring about a little touch of the same as it may be granted in ameasure deemed fit even through the medium of this writing!

THE ADIGURU OF THIS KULA

WITH THE STATUS OF THE STATE OF JAGATGURU

Some mention of the lineage of this family has been made in the Introduction.Proceeding from an unknown hoary past-as heard from time to time from Giriji9 and we

heard it from Mother's divine lips-this lineage has been carried down to the form as ispresent before us. There appeared, in this lineage, a great spiritual figure whose statusand reputation were acknowledged as those of a Jagatguru. Moreover, from the unknownpast, there had been successive generations of many Pundits in this family; and personsexpert in spiritual rites, sadhakas and yogis as well took birth here.


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GIRIJI AND MA: TWO FORMS

OF THE SAME ONE-MOTHER, DAUGHTER

In this lineage, whatever distinguishing features were revealed at different stages,including the way of Maharishis as well, the aim all the time was at what w have alreadymentioned, namely that grand preparation which led to concretise the super-advent ofour supremely adored Gurudeva, Giriji Maharaj.

Besides, it is this supreme great receptacle, supporting Itself in Itself as well, whereappeared that Self-revealed Ultimate Supreme Reality, which, again, became a cause 1orour presence and provided an opportunity for us to comprehend a little about our Gurujitoo. Two forms of the same One-Mother, Daughter-the two, indeed, are One; the One, infact, is two, as it were.

The receptacle is His own creation and because He will reveal in Himself, is not thisparticular form too His only? It is only in the lineage of this family that what cannothappen, has happened.

From the worldly point of view, we have Didima and Ma-mother and daughter.

But underlying this view, it is Ma only in these two forms. Where the One alone is in two forms, this second entity, infact, is that One only. Therefore, the second one in the form of mother-this receptacle too is that One only in thisform as the Self created by the Self. In other words, it is Ma alone-the receptacle for self-revelation-as the body ofHer mother, Herself creating Herself in that different form.

The fact to be considered here is that in the diverse forms of the One, there really is that One only, just as it iswater alone in the waves. In the appropriate working of any particular lila-khela to completion, the associated diversebhavas pertaining to that lila, although revealed in their respective roles, are truly the same One.

That is, the diverse bhavas associated with many in the context of a lila, are, in reality, the unfoldment of that Oneonly. This fact cannot be comprehended by an ordinary mind. But the traveller, in his journey should aim at thiscomprehension for the revelation of this Svarupa.

A little description of this lineage has been obtained from Ma's lips, in response, ofcourse, to our queries made with persistent efforts or rarely through Ma's own kheyaIaas well. But how much of the little we received have we been able to catch through ourideas and language, despite strenuous efforts, we do not know. That very supreme bliss,what is considered the touch of it, is surely meant for us, as it were.

In this context, it is repeatedly coming to my mind that this self-revelation of Jagatguru,from where also, in the hereditary flow sustaining the subtle abstruse principlepertaining to the Supreme Objective, there is presently the way too for a comprehensionand a touch of all these should this also not be grasped in our mind?

THE TWO KULA GURUS BELONGING

TO MA'S PATERNAL AND MATERNAL


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LINEAGES RESPECTIVELY

On the occasion of spiritual initiation of Ma's parents, Ma was taken to the house of Herpaternal family Gurudeva. Adjacent to this house was also the house of Her maternalfamily Gurudeva. Both were mutually related but it was as if all this connection too hadbeen automatically pre-arranged and hearing about it now, we feel amazed. Thoughleading a householder's life, it was noticed that they were guiding its course in thetradition of rishis.

In the house of the Guru of Ma's father, one 'Lakher Jyoti'* was continuously burning ina solitary room. It is not known how Ma, who was then a small child, managed to see theflame (of this Jyoti).

When Gurudevas used to visit the paternal and maternal families of Ma on rare occasions,the respective houses assumed the festive appearance of a puja ceremony, as it were.Starting with the cooking of bhoga (food), all aspects used to be covered through aseries of activities, with devotion and reverence. Guru Thakur is looked upon as one'sadored deity (Ishtadeva), and it was L who had come to the house; so wherever what allwas required to be done was attended to in an environment of discipline, self-composureand serenity-all this was specially in evidence.

If any one at any time had amassed a fortune worth Rupees one lakh or more, he used tohave a flame in a lamp burning all the 24 hours in such a solitary place in his residence that itdid not come the notice of any outsider.

That flame was called 'Lakher Jyoti' (Light of a lakh).

STATE OF ADIGURU OF THIS KULA AND

SVAMOOLSVARUPA MA

Just as Shree Shree Narayana Shila was and is in the family, so also, there was theShree Yantra* but it is not known where the latter is now.

He, whom we have referred to as our Adiguru, was one of this lineage and wasestablished in the profound Guru Tattwa (Niguda Guru Tattwa). We surely do not know allabout the advent of this Adiguru, nor can we describe him. But, as reported, thatGurudeva certainly had a distinctive inner illumination. However, to which age in thehoary past this relates to, we cannot say, nor have we enquired about it too.

Only this much have we heard that he had distinctive illumination.

This, the Adiguru of our lineage, from there alone are all the techniques of sadhana-all isabiding ill all, which we have been hearing from Ma--as revealed and prevalent inJiva-Jagat; out of these only he chose to prescribe a particular line of sadhana


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appropriate to a particular state. We have always been hearing from Ma's divine lips:Nitya (eternal) Yoga, etc., the reality of mantra pertaining to all Systems. aspects andmethods related to particular revelations, such as Atma Svarupa, Prem Svarupa, entireKriya Svarupa Whatsoever, pertaining to universe and world, beyond the world and assuch all those pertaining to particular Svamool must reveal as well. And in the case of atraveller, his journey continues, aiming at the revelation of his own objective accordingto the line of sadhana prescribed.

But where it is THAT only, there are included one's own objective, line of sadhana,beyond not beyond too of the course or absence of the course.

Svamool-Svarupa Ma (Ma, the Svamool Itself) - with this Svarupa in the background, letus try to understand the state of Adiguru (the original Guru) of this lineage. TheJagatguru is considered as one who can direct disciples in all ways of sadhana, each alonghis respective path, to realize their objectives as are generally prevalent. This is thestate of the Adiguru of this lineage. It is he from whom is being maintained thecontinuity of the stream of subtle Tattwa pertaining to this lineage ; in fact, he is thesource sustaining the same.

What he imparted through instruction and training, that indeed is being observed andfollowed in this lineage in continuous succession.

The state of Jagatguru, the little that is explained here-in that light, an attempt is beingmade to comprehend the, Svarupa of Ma with a further understanding of the state ofJagatguru.

Ma, Svamool-Svarupa-Svamool, where self and mool are in identity, and Svamool-Svarupais the mool itself.

Mools, pertaining to entire lines of sadhana are contained in this Svamool.

This is, what is perfection in the context of each line of sadhana, which means the mool

of that particular line and all such mools are contained in Svamool.

In Jiva-Jagat, a sadhaka follows a particular line of sadhana, and when he realizes hisobjective completely, he is then its mool itself. One in the state of Jagatguru, whiledirecting through various prevalent ways of sadhana, moves a sadhaka aiming at his ownobjective.

Following this particular path, the sadhaka attains what was not attained before, inidentity with Tat, i.e.., as his Ishta itself.

In an attempt to comprehend the full significance of the term Svamool, the followinganalogy is offered. An analogy, however, cannot be all-comprehensive ; only the relevantpart is acceptable.


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In a tree, its branches originate from the trunk and sub-branches from its branches.

Here the places of origin are indeed the mools of those branches and sub-branches. Butthe essence f the mool of a tree as a whole permeates and sustains the mools of thosebranch and sub-branches. This will be noticed clearly when on chopping off the mool(root) of a tree, the life of the entire tree with its branches and sub-branches comes toan end. In this analogy, the branches and sub-branches are the various courses ofsadhana and their places of origin as aspects of the respective mools of sadhana-themools where the perfection of respective sadhanas are attained. But Svamool-the mool ofthe tree as a whole is, in fact, the form of the mool of all.

In each volume of this series, one will often find the term Svamool mentioned. TheSvarupa transcending the mind, that is the Svarupa of Ma as conveyed by the wordSvamool. In order to receive a little as reflection of it in mind as may be granted, one hasto make an endeavour. Proceeding ahead, further elaboration in this context will benoticed in succeeding volumes.

Ma often says : " Where is Bhagavan not? When He is not, in what is He not? That is, itis Bhagavan, who is in the form of all states, stages and perfection of all sadhanas-withform, without form. Therefore, the Ishta of a sadhaka is also a form of Bhagavan.Because of this fact, when the Ishta reveals as Bhagavan, then only everything abides ineverything, because Bhagavan is all."

It is necessary to have a clear idea of

the statement 'all abides in all'.

Certainly nothing exists to the exclusion of Bhagavan.

He is all, yet one.

Therefore, whatever is there, it is indeed Bhagavan. So, in every manifestation, whateverthe form, it is Bhagavan indeed. Again, Bhagavan is as all forms. It follows, therefore,that every form contains all forms as well. This is the significance of the statementï¿½All abides in allï¿½.

This statement is in the context of the Svarupa of Ma - all indeed is Ma.

Thus, to conclude, it is the play of Ma in Svamool with all the mools. It is a play, becausein all mools, the mool itself is Ma only, with whichever mool She may play at any time.

This indeed is Her Svakriya, the Kriya in undifferentiated actor, action object of action.

Therefore, in this Svakriya of Hers-Atma Svarupa, Prem Svarupa, Kriya Svarupa, Nitya(eternal) Yoga and the like, emanating of mantra, that is the mool in the context of everysadhana, as manifested at any time in Visva and beyond Visva - it is the play of Svamool


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with a particular mool.

So the mool, the state of the aforesaid Adi-Jagatguru is also in Svamool.

ANTECEDENT TO MA'S ADVENT

It is also heard: He reveals in response to prayer to Him - as here before us.

The revelation, which cannot wholly be comprehended through words and language, whatthen can be the language for it? All the same, behind our worldly language, there is thatAkshara, and through the ideas and language, pertaining to that Akshara, whatever littlerevelation that can be expressed. Also, through our ideas and language, what can becomprehended, there is that Bhagavan, from whom alone is everything entirely-thisacquisition of ours (Ma) as well.

In response to prayer to Him only there is revealed that Supreme Ultimate Svarupa,manifest-unmanifest. To express that revelation through the language of jiva, it may beonly very little that is possible; also, a little that can find expression of that revelationthrough the language (lying hidden) behind the language of jiva.

But through whatever word and language it may be, where is the possibility of completecomprehension, since the eternal unmanifest too is there. What is in manifest revelation,only a little of that can be found in expression.

This is the Svarupa of Ma, and in this context, Ma says : "there is that Bhagaiian, and allin entirety are from Him. What is before our vision in the form of the gross physicalbody, Ma, the little of which that can be understood by mind and what is beyond that tooare also taken into account. Ma further says: where there is no room for beyond, notbeyond, that is, unmanifest manifest too, where is the language for it?"

The revelation of Ma-this physical body in our presence, as an antecedent to it, a placefor prayer is also pointed here. The manifestation of this body is, as if, an aspect offulfilment of a prayer too. This subject will be further clarified later in the context ofthe prayer of Thakurma.

In respect of Ma's Svarupa, it has been said :

Supreme Ultimate Svarupa, manifest, unmanifest.

What is in manifestation is an object of vision and, therefore, ephemeral, such as thephysical body, etc., of jiva. The unmanifest is beyond mind and speech. It is Bhagavanwho is all. It follows, therefore, that in the manifest ephemeral form too, it is He and theunmanifest as well is He only. Consequently, what is before us in the form of a physicalbody, Ma, it is manifest-unmanifest.


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It is only the manifest aspect-the little of which can find expression through thelanguage of jiva and through the language behind it.

But transcending the manifest, the unmanifest, which is never to be manifested, that alsois Ma definitely.

Again, there is no question of manifest-unmanifest; Ma is Ma only-where is the languagefor it. This is, in Ma's language - THAT only.

DISTINCTIVENESS OF THIS KULA-

SUCCESSION OF GURUS FOLLOWING THE WAY OF RISHIS

In this lineage, there was a succession of Gurus who followed the way of rishis. One isconsidered a rishi, when the reality of the principle of Maharishi takes an awakenedform. And this distinguishes the rishi, rishi's wife, rishi's son and rishi's daughter. Inthe context of the truth revealed, there is kriya in the respective places till this day - ina particular pattern like the blossoming of a flower, the bearing of fruit in appropriatetime, and this allows itself to be comprehended in that little measure appropriate to aparticular place.

Everything in entirety as considered and accepted in any direction was in conformity withsuch ideology. With this pattern, the course of the super way, pertaining to the supremejourney has remained alive; the state of Guru has positively remained well preservedpermanently.

A bee proceeds towards the flower to collect honey as its normal behaviour.

In the same way, one who is to accept and receive would spontaneously arrive at theappropriate time and acknowledge him who happens to be in the family then in the stateof his Guru, to collect the means of travelling to move aiming at the objective, along thepath determined for that individual, leading to the supreme state. In the lineage whereone is established in the innate state of a Guru, there, indeed, the guidance too is on theway for unfoldment of the natural state of a sisya, leading to the fulfilment of theSupreme Objective.

This, our Adiguru, in whom is the state of Jagatguru as self-revealed itself, from histime, indeed, one got inwardly whatever one was to receive. All the aspects too, relatedto the systems followed in due order, were surely self-complete in this family; thisconcerned all techniques in entirety. Among all the successive Gurus, this conviction wasever present that the family deity Shree Shree Laxminarayana gets done whatever hewants done. So it is this Vigraha, who was the be-all and end-all too of this family.

The continuation in succession of Gurus originating from that Adiguru is referred to here. Thisstream is on the tradition of rishi-pantha (ways followed by rishis). Ma is explaining here thedistinctiveness of rishi-pantha in the con-text of its Tattwick aspect : 'One is considered a rishi,when the reality of the principle of Maharishi takes an awakened form.


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And this distinguishes the rishi, rishi's wife, rishi's daughter.' In the case of awakening ofBrahmanatwa (principle of Brahmin), Shastra says - Brahamanam janati iti Brahamanam (A Brahmin iswho knows Brahman). Similarly, he, in whom the Svarupa of rishitwa is awakened, is a rishi-rishimantra drashtha (A rishi is one to whom are revealed the mantras).

And, therefore, his wife and children, having the blood with that potentiality, possess a distinctivecharacter, as compared to the common people of the world immersed in sensual pleasures.

Since there was revelation of rishitwa in this kula, so the truth thus revealed is being carried downthrough the medium of kriyas prescribed to sisyas till to-day. That is why, just as a bee in its normalbehaviour collects honey from flowers, similarly, anyone, who desired to receive diksha (spiritualinitiation), would, of his own accord, accept as his Guru the one whoever would be in that state inthis kula at that time, and receive guidance leading him on the way to the Supreme. What had beenreceived as guidelines in sequence from that Adiguru, the same would be conferred in turn to thenew aspirant.

The conviction of everyone who conferred diksha was that it is the kula Vigraha Laxminarayana whomakes Him confer diksha in the way He likes through a particular person.

So it is this Vigraha, which is the ï¿½be-allï¿½ and ï¿½end-allï¿½ of this kula.

In the context of that Jagatguru, in response to my query made repeatedly,

Ma said : "Look, you have been asking about this, time and again; you will hear exactly asyou play on.

This, that you desire to hear on the subject of the Guru, you will get as much as what youcan get spoken (by this body). Regarding this aspect of Guru, one way of looking at it - isJagatguru and what one has received from that Jagatguru.

If Jagatguru leaves instructions, then whatever is imparted to you, with that educateanother when such concurrence is there and give initiation in appropriate place and stage.In such a case, whatever little he has brought to light, whatever Guru has imparted andinstructed, that much only should be communicated on a particular line in compliance withhis instruction."

GURU-KRIYA AS PROFESSION IS

A WAY THAT DISSIPATES SELF-POWER

Question: Ma, in some other quarters, it is heard that ordinarily Guru operates under thedomination of his mind. Whatever he has to do, is done after attaching importance to hisown supremacy.

Without gaining the appropriate status, when a Guru thinks of publicising in the outerworld his bhavadhara for spiritual benevolence, it is with an inner feeling to promote thecause of his own name and fame, without knowing and understanding this himself, and insome cases there is desire for having disciples and devotees, and lust for money as well.

Ma, here the activities, etc., under the guise of a Guru, are carried out under thedictation of the mind actuated by the impulse as it works, while still remaining in


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ignorance. However, as you say, there ought to be granthibhed (dissolution of the knot ofignorance). Well, if one's own granthibhed has not taken place, meaning, if he himself

has not known how the screen of ignorance is to be removed, then how will the so-calledGuru be able to show to the disciple, whom he accepts, the path aiming at the attainmentof the Supreme State?

"Avidyamantre vartmanah

Svayamdhira punditmmanyamanah.

Dandrmyaman pariyanti mudhah

Andhenaive niyamana yathandhah."

("Living in the midst of ignorance and considering themselves wise and learned, fools goround and round, staggering to and for like blind men led by the blind").

Ma: "In the context of the subject referred to, whatever little power is acquired, towhatever aspect it may relate, that too heads towards loss. Some people comment that itis a commercial activity in the profession of Guru. This is what is heard as you yourselfhave mentioned just now. The instance you have referred to in regard to a particular caseand the state that is publicised among the people too, it is necessary that one should, ofcourse, be on guard against it. By 110 means should one let one's shakti be wasted.

It should rather be well preserved, so that the shakti may awaken, while aiming at theattainment of param-pada (Supreme State), to remain steady in the journey to realizeone's own self.

This is the endeavour, which one should make in human life.

In fact, one should so engage oneself that the effort leads to success."

GURU SHAKTI-PERFORMANCE OF SADHANA

AND EFFORTLESS SADHANA

Question: ï¿½Ma, my particular question is that I am keen to know a little about theprofound Tattwa of Guru. I do not know how much 1 shall be able to comprehend-justthat much, little or more, depending on the kheyala you may have.ï¿½

Ma: "So this is what occurs in your mind, and that mantra of the Upanishad with itsmeaning as you said just now. The place of Guru is distinct, highly profound.

Engaged in reading and writing, as you are, surely you have been hearing that in differentstates and stages, Guru-sisya relationship is determined by that state, and also by theparticular type of sadhana followed. For instance, there are Jagatgurus adhering to thedoctrines of monism and dualism.


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Then there is the Jagatguru professing the principles of Vaishnava sect as well. Besides,there are other forms of Gurus who go by particular names and are recognized accordingto states and stages."

About the different systems of philosophy, such as monism, qualified monism as well asother doctrines., an effort should be made to secure reasonable knowledge. Otherwise,how can there be an awakening in the heart to feel the absence of the opening of thepath, investigation as well for comprehension of the methods and ways of the param-Guru(Supreme Guru). One should follow the path by which one develops competence tocomprehend one's own Shree Gurudeva.

Question: Ma, please, just a little about this comprehension!

Ma: "Look, in the life of a spiritual aspirant, there is doing of kriya (a particulartechnique) given by the Guru and effortless action of that kriya. After sowing the seed inthe earth, you cover it with the same you do just that much. Then, after sometime, whenyou go there to have a look at it, you find that a sprout has come out of the seed toreveal the existence of a tree-in-making on that very earth.

This is effortless action innate in the action itself, because the effortless appearance ofa shoot from its seed is surely not the result of an act of pulling the sprout out of theseed. The sprouting takes place in concurrence with its innate nature.

Now see what happens in the case of a physical body of five elements (panch bhut) andthe union of the seed with the earth. In the body of a human being made of the elementsearth, water, fire, air and ether, when MahaKriya yoga takes place, in that yoga, thepower of the Guru is communicated (Guru Shaktipata)."

That which is in the form of making effort, in that lies as well, in a latent and concealedmanner, the form of kriya related to making effort and giving shape to it. Through thecommunication of Guru-power, it is now ready for awakening-awakening that acts asshaping as well. It is that shaping which initiates the journey aiming at the attainment ofone's own objective.

When this is in co-operation with one's 'doing', a particular form of action comes tolight. In the 'doing' too there lies effortless action. Similarly, effortless action carriesin its womb the act of 'doing'. This fact is comprehended when the appropriate timearrives. Action in the realm of mind (manorajya), that is in the gross plane, also takesplace in a manner similar to 'doing' and effortless action mentioned above.

Action through attachment results in a blind act born out of delusion and leads to thepath of distress and misery. In this, one should know that according to one's stage,effortless action also takes place. On the other hand, there is one whose aim is speciallydirected towards the Supreme Objective alone. In the case of such a traveller on thepath, action with effort and effortless action too continue to take place bearing with


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what is admitted by the mind.

Since it is the way which aims at the Supreme alone, if at any time during the process ofone's spiritual progress, one gets established in a particular stage, one can experiencethat action is taking place effortlessly. In such a case that particular state ofexperiencing has to be understood.

As contact with internal action continues to take place, to that extent one observe thataction with effort is taking place in combination with effortless action. At that stage, ifthe mind remains fixed only for the fulfilment of the objective then gradually a stagemay be reached where there is progressive relaxation of the grip of ego sense that is thefeeling of 'I' on the mental level.

And there, occasionally, it can bc noticed that everything is happening on its owneffortlessly through the admission by mind depending on its advance, as little it may bewithin the purview of 'drishti-shrishti' (creation exists so long as there is a witness toit-the idealistic theory of self-creation of all perceptions).

Step by step, in a gradual process, at a different stage, action with effort and effortlessaction may be found to be taking place simultaneously-this may happen as well. Thissimultaneous occurrence - prior to this stage, surely that does occur which has to takeplace.

When this action continues to take place effortlessly, transcending this stage too, attimes, in this effortless action, there is, as if a touch of peeping and prying directedtowards one's place of objective this cannot be adequately expressed even by signs andindications - as much as you have got spoken.

In all these, there is also no limit.

Besides, there are still more endless ways and methods. A sadhaka who is following apath as prescribed by his own Guru, has to tried along the same path as his own for thefulfilment of his objective.

For a sadhaka, in his journey aiming at his objective, Guru-Shakti is indispensable, and the importance of this fact is emphasised here. Progressin the right direction in this journey is possible only by taking refuge in Guru-Shakti.

While starting on the journey, one is in a state pertaining to mental kingdom. Assuming the role of a 'doer', still under the agency of the ego, oneundertakes the journey under the direction of the Guru. Now the state of the sadhaka at this stage is the 'doer' of sadhana. With the aid ofGuru-Shakti, the 'doer' is now at work with the object of unfolding the state of effortless action. The sadhakaï¿½s own action, doing sadhanawith the help of that Guru-Shakti, is now ready for unfoldment of the transformed course of effortless sadhana.

The significance of effortless action is indeed a waning of the ego's doership under the operation of Gurushakti. This now leads to an alertawareness for a march along the course aiming at his objective, just like the normal course of flow of a river towards the sea. In the context ofthis 'doing' and effortless action, initially a course of joint action is followed, of course in the domain of mind only, i.e., with the 'doing' andeffortless action, actively in conjunction, the former under the authority of the ego and the latter under that of GuruShakti.

As an example of 'doing' and effortless action, Ma says :

"ï¿½when the seed is sown in the earth, it is 'doing' and the sprouting after - that isnaturally an effortless action. When a jiva is doing sadhana, the form of kriya to mould


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his life into that of a sadhaka lies dormant and latent in this doing. When Guru Shakti isconferred in the heart of jiva, it means the course of kriya leading to Mahayoga isinstilled. Then that dormant and latent Kriya-Shakti in jiva is ready for awakening.

The course followed by the sadhaka as a 'doer' of sadhana is now transformed into theform of a course of effortless sadhana."

In 'doing', the course of effortless action too is there in a natural conjunction. Whensowing seed, in this doing, the effortless sprouting remains in conjunction. Similarly, if,preceding effortless action too, there is no course of doing, how can it lead t the former.

As an example of effortless action leading to doing, consider a bhava in the form of akriya in mind. This is effortless action and it leads to doing when it appears in the formof external action. Without resorting to GuruShakti, this kind of effortless actionleading to doing is nothing but a cyclic rotation of resolution and doubt in the mind,sometimes leading to 'doing' of kriya under a delusive impulse.

As a result, this ends only in distress and misery.

In that process of 'doing' in the course of transformation, sometimes the changed form3of 'doing' and effortless action or effortless action and 'doing' move on jointly. In thismovement, when only the Supreme Objective is nourished, at one stage, it is observedthat sadhana is going on effortlessly. This is a state of witness no doubt, but in the mindonly.

Now, with regard to Antar-Kriya * (inner-action) * See the last commentary at the end of this Chapter.,although 'doing' and effortless action continue jointly, the progress in union withAntar-Kriya leads to more and more steadiness of mind, resulting in the waning of theagency of ego more and more. Here, at a higher stag of mind, it can be noticed thatsadhana is going on effortlessly. Still it is the mind and, therefore, the united movementof doing and effortless action continues even then. However, gradually the aspect of'doing' merges in identity with effortless action. In other words, one is on the way todissolution of ego.

Under this simultaneous movement, the kriya moves ahead, and when the aspect ofeffortless action only is sustained, there reveals the aspect of the touch of peeping andprying of the place aimed at.

When 'doing' sadhana, it is a movement under abhava. With progress in sadhana, theaspect of waning of ego follows. Gradually, with the disappearance of ego, there revealsthe course of Svabhava. This current of Svabhava ultimately leads to the objective itself.The primary factor is to resort to Guru, the Guru Shakti.

INNER GURU, GURU OF KNOWLEDGE (JNANA GURU)


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A REVELATION LEADING TO REVELATION OF ALL ASPECTS

Well, again, there is that particular question of yours, that is, regarding Antar Guru(inner guru), Jagatguru. One distinction, the Antar Guru - there, in the awakening theAntar Guru, Jnana Guru. It must take place when there is a genuine, precise touch. It isthat particular revelation through which the ways to all revelations are unfolded. There isrevelation of particular forms pertaining to different ways of sadhana and its methods.In innumerable patterns they are surely there where they are to be; the particular stageallows itself to be apprehended too in appropriate time.

Inexhaustible are all these innumerable methods and ways, but then how will you graspthat state and stage in this mind?

PERFECT STATE OF JAGATGURU

GAINING AND ESTABLISHMENT

Again, he who is Jagatguru, there it is gain of the perfect state. Here you shouldpositively keep in mind the little word 'gain'. On the other hand, one who is establishedas Jagatguru, you must remember also the word 'established'. Surely, there areindications through which 'gaining' and 'establishment' are positively evident.

He who is on the journey aiming at the attainment of his own reality by following theways and methods as prescribed by his Guru, there reveals the reality of Jagatguru.Again, he who pursues his sad/Lana along the lines followed in his past life, such sadhanatoo may lead him to the reality of Jagatguru. Apart from these, within the purview of stillmany more ways and methods, the reality of Jagatguru may be revealed and does getrevealed.

Question: ï¿½What is the difference between 'gaining' and 'establishment'?ï¿½

Ma: "Of course, both positively abide in both. Regarding gaining, it is like the installationof a king on the throne with rajya-tilak (mark of royalty on the forehead), whichsignifies gaining of a kingdom.

At that particular moment on that day, as much as is observed pertaining to thatcoronation ceremony, i.e., being seated on the throne in the royal court and gettingcrowned. This is gaining.

Do you understand?

Look, there is the case of a prince.

When the mark of royalty is placed on his forehead in a coronation ceremony, it signifiesgaining of a kingdom. Then, through training in administering his kingdom, in a gradualprocess, he gets established."


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Question : Through this explanation I have surely got the idea about gaining. However, Icould not get a clear conception about tablishment.

Ma: "Here, in the context of the theme of Jagatguru, the aspects of 'gaining' and'establishment' are as under: When, in that moment of kshan, the reality of all aspectsand ways in their entirety reveals in perfection, there is the self-revelation ofJagatguru.

As, where the entire activities of a kingdom are concerned in the context of his ownKriya, when, after being eternally installed on the royal throne, he is now Maharaj(absolute ruler) in respect of the entire kriya, including the welfare of his subjects. Inthat great kingdom, in his own eternal, perfect royal court, the art of ruling the subjectstoo is there-this is his own state, which as the self base is, in fact, in eternal union,existing eternally.

What is it that exists?

The state of base pertaining to within gaining, becoming, doing, beyond not beyond - onlythat throne where seated he is.

Who is seated?

What is seated?

That state of Jagatguru ï¿½ that one throne only.

My Guru is the Guru of the world; the Guru of the world is my Guru - that state ofMahaguru. That supreme base too surely abides in all."

Ma is explaining the ways for attainment of the state of Jagatguru. One way is throughthe journey aiming at one's Svarupa, following the path as directed by one's Guru, andrealizing the state of Jagatguru. Then, there is Jagatguru as a result of what is earnedthrough sadhana in previous lives. Besides these, there exist the realities of Jagatgurupertaining to different ways and aspects, and these realities reveal as well. Here, again,there are two aspects in relation to the state of Jagatguru, one of which is the gaining ofthat state and the other is establishment in it.

In regard to gaining that state, it is like a prince who is crowned king.

He is now entitle to all the rights of a king, but still he has to wait to gain experiencethrough gradual training to arrive at the state when he can administer his kingdom.Therefore, here it is gaining of the kingdom only. Later, on the completion of the above-mentioned training, he acquires the state when he can administer the kingdom and rulehis subjects. Now he is established as Maharaj.

With this analogy, it is explained that where the objective of a particular line of sadhana


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is Jagatguru, when the mool of that line is touched, it is the gaining of the state ofJagatguru. But with this gaining only, there has not been the unfoldment yet of Kriya-Shakti to guide different sadhakas in their respective lines of sadhana. It is likecrowning only of a prince as king.

When there is a touch of Svamool in the mool of this particular line3 then there unfold

completely all the ways and aspects. This is the self-revelation of Jagatguru. Only in thisstate is the Jagatguru in a position to guide the various sadhakas in their different lines,leading each to the state of his/her respective objective. This is the state where a Jagatguru is established.

It is, as if, seated on the royal throne, the people are being ruled and the administrationof the kingdom carried on.

In this context, in which Svamool is referred to by indication, it is Ma only, the SvamoolItself-that Svamool as the eternal sustaining principle existing in every mool, and alsowhere the question of mool and absence of mool has no place. As Ma says it is the stateof the sustaining principle of gaining, establishment,, doing, beyond-not beyond. In this,Svamool is also the mool of the state of Jagatguru, the abstract principle ofJagatguru-this is referred to as that 'One throne only'.

Only on the revelation of this Svamool-my Guru is the Guru of the world, and the Guru ofthe world is my Guru - this is the state of Maha-guru. How ever, that Svamool as supremesustaining principle is in all, and that is why Ma plays with every mool. In other words,this is Ma's play of sadhana with any aspect of sadhana.

KRIYA OF GURU SHAKTI - THE WAY FOR

REMOVAL OF THE COVER OF IGNORANCE

About communication of Shakti into sysyatva (reality of sisya), you have already heard alittle. Where the technique of liberation concerning jiva-jagat by removal of the veilingcurtain is imparted-this is effortless communication to sisya. In the case where thetravellers set out on the journey for the realization of their own realities, theculmination of this journey is, indeed, in that maha-yatra (super-journey), aiming at 'theattainment of Param Prakash (Supreme Revelation) permeating Visva (universe) andVisvatit (transcending it).

Here, this revelation does not come about through one's own effort alone; the techniqueof uncovering the veil, removal of the curtain of ignorance and also the way leading tothe opening of the door are surely received from the Guru. But, bear in mind, the actionof putting c'n and removal of cover is solely one's own responsibility, as these aresustained in the mind. For this reason, every one has to remove the cover put on byhimself, by himself alone.


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He (God) is positively manifest, Himself permeating everywhere eternally, (but this canbe realized) if that particular door be open, then only.

On the other band, what exists in the context of the aspect of self-revelation of the selfis, of course, eternally there. Try to catch and comprehend those states and stages (asexplained) - about which you had asked as much as is within your capacity.

While following a particular course of sadhana, the revelation of the objective isdefinitely subject to the bestowal o GuruShakti. This leads to the perfection of that line.But a sadhaka must not confine himself to realizing only the objective of a particular lineof sadhana-that should not be his only aim. His final objective should always be theattainment in which his Ishta reveals as every Ishta and even transcending that. Wherethe question of a line or sadhana, its perfection, beyond it, absence of line has no place,it is the Svamool, where, again, the mools of all lines are there. And when the journey ofa traveller is undertaken for that realization only, it is that Maha Yatra (great journey)for the realization of the Supreme Revelation permeating Visva and transcending Visvatoo.

This Svamool may allow itself to be comprehended in a way a it may from any stage of aline of sadhana or on its perfection, on the awakening of abhava for it. But proceeding onany line of sadhana whatever it may be, removal of the curtain of ignorance has to beeffected through Guru-Shakti only.

He, in fact, is self-revealed and never depends on any kriya. Kriya helps only to removethe curtain of ignorance-for this, the application of effort in the form sadhana isabsolutely necessary.

So Ma says: "He exists definitely, revealing Himself eternally, permeating all places, butonly the opening of that particular door will lead to the realization of this truth."

STATE OF JAGATGURU - GAINING AND ESTABLISHMENT:

TOTAL OBJECTIVE OF JIVA IS SVAMOOL-KRIYAS

TO BE DIRECTED AIMING AT THIS

Question: Surely, the gaining of the state of and becoming established as Jagatguru inregard only to the Supreme Objective-it is this, which was my question. At the sometime,I am desirous of listening in detail, to Some extent, also about the actions leading to therealization of our objective.

Ma: "Again, as you get spoken. When one advances towards the objective, while skilfullytreading the spiritual path with a particular technique, it leads one to the Self, THATalone. You are surely asking about the line of sadhana, which leads to the realization of


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this objective, is it not?

On the other hand, beyond and not beyond pertaining to a place comprise that Self alone,He in His own reality, Svakriya - there, on the only great throne, the seat of Jagatguru iseternally placed, which is as it should be.

Regarding that particular great throne and all that is concerned with it are, indeed,difficult to comprehend in the realm of the mind.

The one who is called a Jagatguru 'being naturally so, he reveals himself with a particularaspect despite being the repository of all aspects. What is that, on the basis of whichone gets established on the seat of a Jagatguru?

That supreme throne is surely eternally there where it has to be. Gaining that seat,followed by the ceremony and completion of entire activities in that super greatconjunction, signifies that supreme Throne.

It is this, which is through gain and in that eternal state of Union-simultaneously here.Understood it - is it not? Try to grasp whatever little glimpse you can have in the mind.On this throne too, even in ten million, there is one.

Yes, in the state of Jagatguru, there are so many - this Jagatguru (gets established) inthat Mahayoga (great conjunction)."

Question The reality of a yogi in eternal perfection (Nitya Sidha Yogitva): how to graspthis aspect?

Ma: "The talk about that aspect!

Where there is Yogitva, ever in perfection, there it is indeed an everlasting state, as youhear from the Shastras also.

Where it is, to be, it is surely there, in fact, forever."

Question : Sidha, Yogitva: Is it gaining or becoming established?

What should we understand?

Ma: "Where the question of being ever there is concerned, there the everlasting realityof a yogi, everlasting reality of perfection are surely ever there. You can take it this wayin such aspects.

That is why, know it, they are called ever perfect, ever a yogi.

On the other, hand, where one is engaged in activity for the removal of veil,. spiritualpractices, etc., - this way, one becomes a siddha yogi. That is where there is sidhatva,yogitva realized through that right touch, that right contact-this is gain for himself


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which was not there already. This being a revelation, which surely takes place within therealm of jiva-jagat, here it is really becoming established through gaining, and, again,indeed, gaining as well while becoming established-try to clearly grasp this too throughcritical reflection. The attainment of a particular stage concerning a particular aspect ofgaining as the result, of an action-this too is gaining and becoming established. In suchconcurrence, indeed, one is on the ways and methods mentioned above. Try to grasp andcomprehend."

The truth about this Jagatguru and all these aspects are difficult to be grasped in therealm of1 mind of yours. Bear in mind, what it is that is not there and what it is that is

there.

The sign of an action:

pertaining to a state and stage, as comprehended depending on one's competence iseternally true. Here a little has been indicated, as you have got it spoken.

The Objective as Perfection Itself of this course is Jagatguru. But the completerealization aimed at by jiva should be Svamool (Ma), where also exists the mool, i.e., theabstract principle of Jagatguru-the asana of Jagatguru, which is eternally placed on thatgreat throne.

This great throne is spoken of as referring to Svamool, where the mool, the abstract

principle of Jagatguru also exists eternally.

In regard to the mool pertaining to each course of sadhana, i.e., the stage of revelationof Ishta on the perfection of that course, the objective of each separate course ofsadhana has its own distinctiveness. For example, the different lines of sadhana such as

dual, dual-non-dual, qualified non-dual, incomprehensib1e dual-non-dual, etc., are distinctaccording to the different forms of objectives aimed at.

As already explained, the revelation of the objective of any one course only cannot bethe whole objective of a jiva. What Ma calls sama-agra (all points) i.e. where the entirecourses are revealed, that Svamool indeed is the whole objective. Th Svamool, of course,is everywhere, and all abides in Svamool. Therefore, from any stage of any course, or onthe perfection of any course, on the awakening of abhava, this Svamool can reveal.

That Svamool has been referred to as the one great throne, as stated above, where themool of Jagatguru too eternally exists - this is in regard to the ï¿½eternal moolï¿½ inSvamool.

In the real sense of the term, all aspects exist in Jagatguru.

However, what is commonly understood by the term Jagatguru is one in whom a distinctaspect predominates. What is the eternal state of a Jagatguru that definitely exists inSvamool in eternal union. Only on the revelation of Svamool, does simultaneous revelation


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take place of the two states of Jagatguru, i.e., the one attained by sadhana, which is itsindividual mool, and the other existing in eternal union.

This is referred to as the Ultimate Throne.

While emphasising the really rare case in connection with the revelation of Svamool, Ma

Says: "It is one in ten million."

The state of Jagatguru and all aspects connected with it are definitely difficult tocomprehend in the domain of mind.

Similarly, considering the aspect of Nitya Sidha Yogitva (the state of having eternalesoteric powers and the state of an eternal Yogi), there are Nitya Yogitva and NityaSidhatva, and they exist eternally.

But in the case of a sadhaka, it is his attainment through sadhana which was not attainedbefore, and in this mool, it is first gaining and then becoming established in what iseternal, that is, initially it is the gaining of the state of Nitya Yogitva and theestablishment as a result of kriya-this is gaining and establishment.

SEQUENCE OF THE COURSE OF KRIYA PERTAINING TO GURU-SHAKTI ALLASPECTS INCLUDING 'GAINING' AND 'ESTABLISHMENT' OF THE STATE OF

JAGATGURU:

TOTAL REVELATION OF OBJECTIVE - SVAMOOL

All aspects have the potentiality of the state of becoming established - this is yourquery. Just a little, in brief, as you get it spoken.

That place of Guru pertaining to Jagaiguru, where it is eternally established, is perfect inall respects.

This relates to your query about the particular aspect-what it is that is not present andwhat it is that is present pertaining to that aspect-surely, it is He alone in that state. Inorder to be a traveller in the realm of jiva-jagat aiming at self-realization, when onebecomes desirous, with that goal in view, to take refuge in that Jagatguru, their that isthe direction in which the action of communication of GuruShakti can take place. Onattaining a particular state, if there is an evidence of Svakriya too through the touch ofPurusha-kriya (action pertaining to purusha), know it that this is in the direction ofself-revelation.

Here it is this communication of Guru-Shakti, the Svakriya pertaining to Jagatguru. It isa result of such action that the person of sisya gets moulded into its own reality-thelittle on this aspect as you got spoken. In the state of Jagatguru, there is gaining and


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becoming established-in fact, a revelation of all aspects. It is Svakriya in entirety. Firstof all, try to understand this little by little. Look, you have already heard, haven't you,that even in becoming established, there is gaining and in gaining too there is becomingestablished. An action too is effortless action, and this effortless action also takes placewithin internal and external action, which cannot be fully comprehended due to ignorance.In the journey towards self-realization, there is gaining and getting established. Thiswill be grasped and comprehended by one who has the competence to do so. This is just alittle indicated only through hints, as you got spoken.

After taking refuge in the Jagatguru, when that Guru-Shakti is communicated, one shouldmove in the direction leading to success of one's journey. Becoming a super-traveller,aiming at the revelation Of one's own reality, with the gift from that Jagatguru andfollowing one's line of sadhana, one gets established in the objective to which themovement had been directed-as little you got, as played on. And for them who are onsuch particular movement, in respect of the aspects of one's state, no state as well, it isHe in Himself indeed-a matter to be pondered upon.

Within the purview of this, he who has appeared to guide others along a particular line,when doing so, surely, that aspect of that form as well is indeed one's own. Related tothis too, there are hundreds and hundreds of aspects. Regarding your query again, on thispoint, bear in mind a particular aspect that when, in fact, there is no question ofrealization through personal effort, still, if the Self-revealed allows Himself to becomprehended in the form of the state of Param Guru (Supreme Guru), then this factshould be grasped in the mind.

According to the state and stage of the traveller, only he is in the position to grasp andcomprehend his own state. Further, bear in mind hat through talks, dealings andactivities, signs of genuine action as well as of imitated action can be detected. Thefactors, which should be there to help detect and apprehend these, as well, they too aredefinitely there.

The place of the Guru pertaining to Jagatguru exists eternally in perfection - this refersto the mool in the context of a line of sadhana, when it attains perfection.. But in thecase of Svamool, what is it that is not there, and what is it that is there? That is, allmools are there, and it is Svamool only as the reality of all mools-He only indeed.

During the course of progress under the guidance of Jagatguru, there is bestow ofGuru-Shakti leading to the awakening of inner Kriya, and in due course, the sadhakareaches the stage when the touch of Purusha-svakria (kriya pertaining to Purusha)unfolds Svakriya, i.e., the kriya where actor, action and object of action areundifferentiated. This is the state of kriya taking place by itself and the objective ofthis self-operative kriya is Self-revelation.

This bestowal of Guru-Shakti, a Svakriya of Jagatguru, leads to the moulding of theSvarupa of sisya. This Svakriya when it covers in entirety the state of Jag atguru-


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gaining, establishment and revelation pertaining to all aspects-it refers to the touch ofSvamool.

Here kriya is taking place by itself, this taking place being within inner and outer kriya,leading to a course where the aspects of stage and absence of stage, are in self in theself and this is referred to as the state of Svamool, which is the whole objective aimedat by Jiva.

The state and reputation of the Adiguru of this lineage is that of Jagatguru. In thisconnection, the description of the aspects of Jagatguru contained in the above discussionhas been received from Ma and in this light, the Svarupa of Ma is also revealed throughHer own words.

CHAPTER TWO

Grihastashram (life of a Householder) of

Shriyukt Ramakanta Mahasaya and Its Distinctive Nature

Truth as Its Foundation and Different Phases in the Pattern of Truth

PECULIARITY OF THE RESIDENCE OF

THIS ASHRAM-SPIRITUAL NOURISHMENT, ITS BASIS

The Grihastashram of Shriyukt Ramakanta Bhattacharya: As one entered this ashram,the planned layout of is different structures came into view. The design of theirconstruction showed a refined taste in keeping with the spiritual objective, and indeed, itappeared as if the environment had been built up while keeping in view what wasnecessary in regard to the place and requirements involved. The house was divided mainlyinto two sections-the Outer Section and the Inner Section-and these again into severalsub-sections.

The Outer Section for meeting People from all Classes of SocietyTaking Seats allotted on the basis of Traditional Social Positionwith Cheerfulness and dignified Acceptance

The room of the Outer Section was, on the whole, somewhat larger in size. According tothe village tradition of those days, in such constructions, the plintli and flooring were of


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earth and the walls of chatai.* *A coarse matting woven with palm leaves or with sliced bamboo strips.

Again, in some cases, the walls, built of hard earth, were covered with roofs thatchedwith stuffed chhan ( a variety of straw) of thick quality. In keeping with the aristocraticviewpoint, there were variations in the design of such roofs. Thus, besides the ek-chala(single inclined roof), there was the do-chala (two inclined roofs meeting at the top alonga horizontal line). Similarly, there was the chau-chala (four inclined roofs meeting at thetop from four sides) and the at-chala (eight inclined roofs meeting at the top in anoctagonal shape) too. In this house, the pattern was of two roofs and four roofs, and thestructures were also bigger in size.

As one entered the outer room, one noticed that the whole place was kept clean and tidywith everything arranged in faultless order. One felt as if the innate sanctity of theplace was itself coming forward to extend a sincere welcome to the visitor. Portraits ofvarious gods and goddesses were hung up on the walls with appropriate care.

This outer apartment was suitably set up as a place for meeting, conversation andexchange of views among the people on everything connected with social and familyaffairs and dealings in daily life as well as on matters concerning mutual giving andtaking. Among the people who met there, were guests, distinguished visitors, people fromoutside the village, residents o the village-dignitaries as well as ordinary poor cultivators,Hindus and Muslims-all without distinction and from all stratas of society.

The speciality in these meetings was the feeling that all were one's own and a spirit offriendliness towards all classes-brahmins, kshatriyas, valsyas, sudras, etc.,-with respect,kind treatment, love and affectionate regards, as appropriate for each individual.According such a welcome to all was a distinguishing feature of this family. For seatingthe visitors, there was wooden bed, low stool, stool made of cane, wooden seat andcoarse mat made of motre (a kind of reed), and each visitor occupied the seat meant forhim in accordance with his status and traditional place in society.

The natural form of the traditional discipline, as just stated, namely, sitting only at theplace earmarked for each, engaging in conversation with endearing demeanour andcourteous manners-these, indeed, ever remained as basic principles of social conduct. Asfor controversy or heated dispute over taking a higher or intermediate seat, the questionjust could not arise in the environment prevailing at that time. Preserving the specialideal of the supreme spiritual goal of this family as the distinct common cord through allaffairs, provided the background of this meeting place.

Observance of Social Tradition, Moral Code and injunction based on Shastras,

aiming at the spiritual Objective, sustained by Love.

Continuing over a long past, and particularly within the atmosphere as it then existed,what a beautiful pattern of state of affairs was there, as we have heard. Even livingwithin the confines of jiva-jagaI (mundane world), the heads of families fulfilled their


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obligations in the way which would be deemed the right one in keeping with the demandof the particular pattern, with each person discharging his obligation within the limitationof the task in hand. Every family had, indeed, its own definite rule of conduct andregarding the one that particularly relates to this family, for instance, whenjana-janardan came over, what was the procedure followed to ensure that everyoneoccupied the right seat-higher, intermediate, etc.?

As it was hard and seen, just as each individual, to whatever class he belonged, did whatwas proper, following the code of conduct in accordance with the religious bindingpertaining to his class, to preserve intact the spiritual ideal, so, in keeping with that codeof conduct, each visitor himself used to occupy the particular seat meant for him. Andthe subject discussed were those on which discussion was necessary. On such occasions,queries too were raised by the visitor to educate himself.

The status of each person was according to the class he belonged to as well as to hishaving successfully gone through examinations, like officer, clerk, peon, etc. All kinds ofgrades were there-in wherever one fitted.

So in regard of differentiation in seats, one would, while maintaining the correct spirit,occupy the seat for which he had the obligatory right. In this connection whatever suchright anyone had, if after understanding it, one was able to regulate one's conduct inaccordance with such rights, in keeping with the highest tradition of one's caste andbirth, then it was counted as a matter of pride and joyful satisfaction.

While taking into consideration the caste, the status and the occupation of anyone, whatshould be his behaviour, manner of walking and pose in standing; how he should sit andexchange ideas and what mode of speech should he adopt when approaching anotherperson? Simultaneously, however, where there is love born out of the under-standingthat there is only one Atman abiding in all, then, in that state, a spirit of pleasantfriendliness will always be there whatever the type of activity based on his caste,religion and work may be there as his means of livelihood.

For eample, in the case of a cultivator, whose primary occupation was tilling, etc., thefact that it was deeply embedded in his make-up as to what should be his attitude whenmeeting anyone-where should he keep standing, what etiquette he should observe, whatseat it would be proper for him to occupy, with whom and with what manners he shouldtalk, all this was, indeed, clearly known in all situations. So, if with an affectionate frameof mind, anyone occupied the seat appropriate for him and was able to conduct himself inall matters according to his station in life, he felt highly gratified that he had conductedhimself in accordance with traditional behaviour.

Class and Social Order-Division to help Everyone to realize the

Svarupa as One's Objective


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What was this particular viewpoint? What is mentioned in the Shastras was, indeed,followed by all classes - Brahmins, kshatriyas, vaisyas, sudras, etc. Even at the time ofpartaking prasad, food, etc., their position and status were given due recognition on thebasis of the principles and customs following tile injunctions of the Shastras. Theactions of a brahmin had to be what was befitting a brahmin to reveal what theessentiality of a Brahmin is. This too, indeed, has to be borne in mind that as theShastras declare, a brahmin is he in whom Brahman (Ultimate Reality) stands revealed.As for kshatriyas, he who properly follows the code of conduct laid down for akshatriya, positively attains the stature possible for a kshatriya. On the other hand, evenone born in a kshatriya family can attain to that which a brahmin essentially is, if hisactions and qualities are of a stature befitting a brahmin, as, for example, RishVishwainitra. Among the vaisyas too, there are so many examples, which are alreadyknown. In observing the religious code pertaining to one's caste and occupation, onepositively attains the reality related to it. In the case of charan-seva (worshipping andmassaging other's feet and legs), when properly carried out, the stage is attained relatedto it - indeed, all these pertain definitely to that Supreme attainment.

All these injunctions in the Shastras regarding regulations for each caste are laid downto help one who has undertaken the j6urney for Self-realization from where he isstationed, in order to reach his own objective.

Answering a query on this subject, Ma said that whatever caste one may belong to, thereis, after all, only one Atman. Where is it that Bhagavan is not; truly, all abides in all. Thisis the reality of one's own Self as mentioned here. All that is required is that there nistbe awakening in the heart to commence the journey for the full realization of thatobjective, but one should be qualified for the kriya of undertaking the journey.Therefore, for a traveller mindful only of the revelation of the Self, that particular stateis bound to be revealed in which there is unfoldment pertaining to action and quality thatleads to Self-realization. After all, the creation is of Bhagavan. Therefore, whatever maybe the stage one is in, from there itself one must proceed, aiming at the Supremeattainment, and one can be on the way leading to that splendour-is it not that whichcomes to one's understanding?

In connection with the purpose of Varna Ashram (Caste system and social order), wecould gather from the words of Ma: " In order to realize one's own Self, the stag will

have to be reached where the unfoldment pertaining to the relevant kriya and guna

(attribute) takes place."

The hunan mind, subject to the predominating attribute, forms its own nature-tamasick(subject to tamoguna), rajasick (subject to rajoguna or satavick (preponderance ofsattvaguna). Unfoldment of sattvaguna after discarding raja and tamo, is indispensable inthe march aiming at spiritual progress. But one has to initiate one's journey from whereone is stationed. In this journey, it is but natural that respective Kriyas observed shouldhave their distinctiveness. Right observation of the Kriyas in keeping with the station


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where one is placed, help; to overcome tamoguna, leading to purification of heart, and asa result, one is on the march towards the objective

This is the stage of the relevant kriya and attribute, and only on the attainment of it, thejourney is directed towards the objective.

Giving up kriya, which is in keeping with one's own nature, is a hindrance in achievingone's desired purpose. 'Wherever one may be stationed, a movement from there only,aiming at the Supreme Objective, is the right course leading to illumination - adispensation of Bhagavan related to His creation. The aim should be the revelation of theSupreme Objective, a fulfilment of human life, and all endeavours must be canalised tothat end. But the adoption of ways and means for the realization of that objective doesnot mean indulgence in one's fancy prompted by propensity. The journey shouldcommence with due observation, protecting one's station and stage.

This is the kriya innate to one's own nature, and the course followed aiming at theobjective with movement under this kriya, leads to illumination. In the diversity ofcreation, one should move with one's own kriya whichever is innate for one. Then only itleads to success in the movement directed for the revelation of the objective - this,indeed, is the dispensation of Bhagavan related to His creation.

In fact, it is one Atman only fundamentally.

Where is Bhagavan not, all abides in all indeed-this is what is one's Svarupa, and all thatis required is an awakening in the heart to commence the journey for a whole revelationof that objective after one has become competent to receive the right for kriya relatedto the journey.' It is one Atman in all, in all forms, but the emphasis is on awakening toundertake the journey for the revelation of this Atma-Svarupa. However, this awakeningis possible only after one has received the right for the kriya, which would lead, tosuccess. In order to realize one 5 own Svarupa, the stage will have to be reached, wherethe unfoldment pertaining to the relevant kriya and attribute takes place.

But revelation of this state is not possible by leaving one's own station in life. Theindividual state in which one is stationed, a movement undertaken on that as the base, willlead to the natural unfoldment of that stage.

Except this, any other kriya is considered as unauthorised or unworthy.

It should be noted that at the base of every kriya or ritual undertaken in thegrihastashram of Ramakanta Bhattacharya, there is sustenance in the heart for anawakening of the journey leading to the revelation of Svarupa.

The rule of conduct, dealings, kriya. reception and esteem, manners and customs,etc'.,-the pattern of each one of them as observed is to nourish introspective movement.

In order to build up a sadhaka-life, the practice of the discipline under yama, niyama,


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etc., is indispensable. Unless every dealing in life, its kriya spirit, food, company, etc.,are disciplined on this basis, where is the foundation of a sadhaka-life ? This was theideal of grihastashram of Ramakanta Bhattacharya.

This is whatever I have heard about all this, namely, the dwelling place of ShriyuktRamakanta Bhattacharya, the behaviour pattern of Janardan (the Lord) in the form ofjana (the people), etc., matters concerning internal and external aspects-to write aboutall this and in this manner, a desire arose in me. Indeed, all these which, as it were, aredifferent forms, aspects and ways pertaining to the kingdom of Bhagavan-these too, aslittle as I could understand, are in the play of His unrestricted freedom centring here aswell around the same family Deity Lakshmi-Narayana.

In those days, even in the normal behaviour of treating people with esteem, respectingtheir wishes and making them feel at home - even in offering pan, tobacco, etc., - theinner feeling of sincere courtesy was self-evident.

To offer a smoke, in those days, was an important item in the pattern of social reception.Even in the mode of reception, again, there was classification to take care of socialstatus of visitors. Near the bed was kept a low stool and on it a brass plate. Around thecentre of this plate were a few built-in raised designs of taste to keep the hookah inposition. The hookahs were of various patterns, such as the one mounted with brass platefor distinguished persons. Some, of ordinary types, were also kept neatly arranged, whilethe rest were there for those entitled to use them. All these were symbols of love forthe service of those who were looked upon as one's own. The owner of the house, if hewas a smoker, had his own hubble-bubble mounted with a brass plate and equipped withthe arrangement for drawing smoke through a long tube.

In a corner at one end of the room, fire from paddy husk was maintained, without theflame, in an earthen pot. This was because, generally, someone or the other among thevisitors was there all the time and to meet the demands of the customary pattern ofsocial welcome, fire was indispensable.

THE FLOWER GARDEN

In front of the outer apartment, there was a lawn, the grass of which was of a specialthick soft variety, which usually grew to a limited height, so that it generally required notrimming. As for the grass required for seva-puja of the family deity, it was grown in asuitable restricted place.

On the four sides of the lawn were grown several varieties of flower plants, such asgandharaj (gardenia) chameli Jasmine), luje (small jasmine), chapa bela (Arabianjasmine), mallika (Arabian jasmine), karqbi (oleander), jaba (China rose), varieties ofsandhya malati, daizdk a/ash, akand, kanakdhatura (stramonium flower), surajnzukhi(sunflower), radha chakra, aparajita, atasi, raflg(m, dopure, chandi, tagar, sephali;liasna-hana (night queen) and the like, which presented a beautiful display when this


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variety blossomed. This plant collection was of such flowers as could be offered at thefeet of the family deity. It had to be ensured that such flowers and Tulsi were nottouched by feet.

Sanctity-consciousness was, indeed, evident in every action. The sweet smell carried bythe cool gentle breeze indicated that a spiritual environment had been preserved, and atouch of it was certainly experienced by some people.

All this - whatever has been said - brings out the fact that proper utilisation of theseflowers lay solely in the seva of the family deity. The thought of decorating homes rindulging in luxury by individuals, as in modern times, had no place even in the imaginationof this family in those days. Deva seva was the sole purpose for which the garden waslaid. Flowers devoid of sweet smell were not worthy of deva seva. Only nice inappearance! How could such a class of flowers be given the privilege of being offered inpuja? Therefore, in beautifying a garden, only plants bearing sweet-smelling flowers hadany place.

A hedge made from a kind of a plant of short stature closely planted served as a naturalfencing of the garden. The growth of the hedge was maintained at a certain height bytimely trimming. The beauty aspect of the garden was also not ignored. On one side of it,a cluster of Tulsi plants was grown, as its leaves were required for daily seva of thefamily Deity Laxminarayana. A Shivalinga too had been installed in the house. Since belleaves have a special place in Shiva puja, bel trees were also grown. The garden wasspread over an extensive area. A straight footpath in its middle, dividing the garden intotwo equal halves, enhanced its beauty.

THE FRUIT GARDEN

Various kinds of trees bearing fruits, such as, mango, lichi, jamun, guava, kul, batapilebu(pomelo), amra (hugplum), golapjamun, pineapple, jack fruit, amlaki and the like weregrown all over around the house so that one or the other variety became availablepractically all the twelve months of the year. Besides these, there were others too inlarge numbers, such as lemon of several varieties, kamranga, jalpai (olive), betel nut, panand coconut. All such trees were, indeed, planted (by the inmates) with their own hands;the seva of the family deity was, of course, always in view (in the choice of the varietiesof trees). In this way, due to the several varieties of trees, the Ashram of Ramakantahad acquired an impressively beautiful appearane.

THE TANKS

Therc were two tanks, one in the north and the other in the south. The name given to oneof them was Tarapukur (tank full of the plant called tara). A member of the vegetablekingdom, the tara plant grows only in water. Since it has a thick growth, the entire tankremained covered by this plant which grew to a height of about 2 to 2.5 metres. We haveheard Mother saying that when these tara plants were cut down and heaped over their


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roots (left in water), a track was formed which could be used as a footpath. At selectedspots in the tank, the covering formed by tara plants was cleared to create a well-likeshape out of which water could be drawn. The 'well' yielded crystal clear water and itssoil was not sandy but of common earth. The water could be used for all purposes exceptfor cooking and drinking.

This Tarapukur was the one on the northern side. Ma was then a small girl. Her cousin(the daughter of Her mother's brother), Sushila auntie, used to take Ma with her for astroll. They generally went out in the morning after a little breakfast and also in theafternoon. Again, at noon too, after lunch, some of the girls of the same age group usedto come and take Ma along with them.

THE BASE FOR DEVELOPMENT OF SPIRITUAL LIFE

OF BRAHMACHARIS AND BRAHMACHARINI HARD DISCIPLINE

I record below whatever little Ma said in the context of the subject of appropriate codeof conduct in regard to movements in our ashram life. I became an ashramite when I wasa seven-year old girl and now I have crossed forty-eight. All along, during this period, Ihave been undergoing the rigorous discipline which the ashram residents, who are moreor less within this age-the brahmacharis and the brahnacharinis - have to observe.Indeed, the instruction for us is that we should conduct ourselves, to the best of ourability, in conformity with the injunctions of Shastra and we make all possible effortstowards that end.

Once a young foreign lady, who intended to return to her country after learning from Mathe technique of japa etc., had enquired of Ma as follows:

"Ma, I am going there. Please do tell me what discipline I should follow when back in mycountry." In reply, Ma had exclaimed, "Oh, this subject ! Well, your age is such that

if you have liking for it, you may enter grihastashram (householder's life). But

then, you must not move about, associate and have intimacy with any man other

than your husband."

On this the lady had remarked, "If I am not disposed to accept grihastashram, then ?"

Ma: " A Kumar is a gift in the principle of kuinari and kumari accepts with ieverence

the principle of kumarAhis is grihastashram. So, if you are inclined, you may accept

grihaashranz. Further, you should not talk to any young man. If there be a need

for a talk on a matter of special nature, then this must be done in the presence of

an elderly woman. And you are never to let your eye meet the eye and face of the

young man. You have never to direct your eye in the direction of the eye, face and

body of the man. Fixing your gaze on the ground, a tree, water, fire or the void,

you should finish the talk and come back. You must not gaze in the direction of any


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man even from a distance. Further, you are not to pass on anything into the hand

of any man directly from your hand. In the case of an urgent necessity, the object

should be dropped (from your hand into his hand), maintaining a gap of separation.

Thi5 giving and taking too should take place in the presence of an elderly woman.

Also, no object should be given to or taken from any young man through a third

person. While moving on a railway platform or anywhere else in a crowd, do not let

yourself be pressed against the body of any man-be alert about this. If at any

time, even a grazing contact takes place accidentally, then you should resort to japa

of your Ishta mantra.

Others, who live not received any mantra, can take the name of Bhagavan a

thousand, five hundred or 108 times.

If unable to do this, then they may meditate on the Ishta and do japa ten times."

Indeed, this entire code of conduct has to be followed by the grown-up girls amongst us.

TARAPUKUR-STORY BY SUSHILA AUNTIE

Reverting to the previous subject, while moving along the northern bank of Tarapukur,Sushila auntie used to caution Ma. She would say, "Do you know that inside this tankthere is a chest-a very big one, with a chain attached to it. One does not know when,while passing near this Tara forest, the chain would emerge out of the water and aftergetting hold of the leg of anyone who happened to be nearby (at that time) would, in aflash, tie it up and drag the body into the chest. Nobody knows what happens to the bodywhich is thus taken in. The chain is so big that it remains piled up in a heap. So let usquickly move away."

Sushila auntie used to tell a good number of such type of stories. Ma would simply laughaway at the (fanciful) story and say. "Why should it tie up everyone? All kinds of

fears are there wherever there is wrong doing and telling of lies."

TARAPUKUR WHERE CHILD-MA USED TO TAKE HER BATH

On the southern side, in front of the Outer Section, was that big lawn of special qualityof grass and beyond that were fruit trees of mango, etc.

After that lay a broad highway, stretching from east to west. Along its border weretrees of mango, etc., in small numbers and adjacent to it lay a ghat of the southern tank.This tank too was previously full of tara plant. When Ma was seven or eight years old, infact before that, the tank had been cleared of tara plant, leaving no trace of it behind.The tank had crystal clear water and in this itself Ma used to take Her bath.

The water of this tank was used for drinking and other purposes as well.


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There were plants of the species of motra and nalkhagra (reed plants) with also a clusterof bamboo. Silk-cotton trees, too, were there and the cotton from them was put to use asand when required. This short description of the house, the premises of which extendedover quite a large area of land, shows how naturally secure it was, indeed,-- -so well wasthe layout of trees, plants, tanks, etc.

RAMAKANTA'S HOUSE-PURE, PEACEFUL ENVIRONMENT:

HIS PERSONALITY-OUTSTANDING,

INWARD-DRAWN MIND TOUCHING THE INNER SELF

In the village, the well-to-do people had pukka construction in their residences withfurnished rooms and other requisites-at some places, these were even on a more affluentscale. But, in regard to the house of Shriyukt Ramakanta Bhattacharya, such was thepre-eminence of the atmosphere in and around it that whoever visit this place haddefinitely a direct experience of a peaceful and pious inner feeling. About these richpeople mentioned above, in the midst of affluence in their houses or even anywhere else,could such a pure peaceful inner feeling be experienced! In the background of ethicalstandards and right aspirations, the visitor-whoever he was-who came to this house forsolution of any individual problem, for him, wise counsel based on justice and moralitywas, of course, always available here.

But along with that there was, as if a strengthening of ethical values, faith and the idealtraditional conduct leading to unfoldment and development of inner wealth. In a similarway, readings from sacred books, etc., on appropriate occasions, contributed to themaintenance of an elevating atmosphere.

The head of the family had a separate seat for himself. Indeed, his own stature was suchthat his personality naturally attracted everyone's reverence, devotion, courtesy and thelike. Everyone knew that he was leading the life of a sadhaka and even while completinglife's journey through the medium of grihastashram, he was aiming at the SupremeObjective. His demeanour was noticeably calm and composed in a dignified pose. Indeed,in all activities it was plainly evident that his mind was drawn inward with an inner touch.Perhaps that was the reason too why the good advice given (by him) to solve problemswas readily accepted.

Inner Section of the House - Orderly Arrangement all over in every Aspect.

A marked feature of the planning of Inner Section of the house was the location of theresidential section of ladies, the temple of the family deity, the cooking place for bhoga,etc., and kitchen. The layout of all these places was such that if any outsider entered thissection suddenly, these would, indeed, all remain out of his sight. The chau-chalastructure of the Inner Section was skilfully constructed with particular emphasis onmeeting the various requirements of the house.


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In this grihastashram of Shriyukt Ramakanta Bhattacharya, everything was available inplenty. We have heard Ma saying that sometimes there were, indeed, huge stocks offood. Foodstuff like rice was kept stored in large quantities in very big earthen jars indifferent sections of the chau-chala structure, while for special storing there was aseparate place as well.

We have heard from Ma the description of a chest too. It was huge in size, of sturdymake and studded with ornamental designs displaying skill of construction as prevalent inthose days. In the locking arrangement too, there was a special device. The lock was,indeed, of an extraordinarily big size. Ma would indicate its measurement with both Herhands, exclaiming: look, so large was the lock that it was over three quarters of a cubitmeasured by the hand and arm of a girl eight years old. About the special device of itslocking arrangement too, Ma would give a detailed account. This chest used to be full ofplenty of clothes, plates and utensils. An interesting fact about this chest was that when,as a child, Ma visited Her maternal uncle's house, She would sometimes clime up thischest and even sleep on it.

Whenever Ma visited this maternal uncle's house on the occasion of Durga Puja or duringany other celebration, a bag of clothes used to be placed before the boys and girls(assembled there) and the were asked to pick out the clothes, each according to one'schoice. Old clothes, washed clean with washing soda and lime were kept in a few separatebags. These were useful whenever required for purposes of mud plastering (withcow-dung, mud), wiping (of floor, walls), cleaning, etc. From a child to an old man, theyserved the purpose of everyone according 'to one's need.

A big kamandal (ascetic's bowl) containing Ganga-jal (Ganges water) was kept suspenedhigh up from the ceiling. Whenever any one of this family visited places like Varanasi,Calcutta and other places (on the river's bank), he would collect and bring Ganga-jal withhim on return. That water used to be stored in this vessel.

It was, of course, meant to serve the needs of this house. But even if anyone in thevillage had any need of Ganga-jal, he , too could get it from here on request. In certaincases, the water from the tank, to which Tulsi leaves had been added was utilised. Butwhen Ganga-jal had to be taken out of the vessel, it could be touched only with cleanhands after taking a bath, putting on faultlessly clean clothes and sprinkling over'oneself a few drops of water containing Tulsi leaves.

Management of Inner Section - Ideal, Orderly, Harmonious Co-operation in

Household Duties through Love and Reverence

The ladies of the house generally remained busy all the time with one household work oranother and sometimes with matters of personal concern. There was no room at all forindolence born out of tamasic bhava (lethargy). They discussed household affairs andother matters between themselves as a team and in a spirit of affectionate regard forone another.


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The head, of the family and all other men generally took their meals together.Afterwards, small boys and girls, old women and all elderly people laid their food and allothers later. All of these others generally ate together, without excluding any one. If,sometime some one fell ill, the rest would help - all equally - with the specific object ofreducing the suffering s much as possible.

Keeping back or hiding of facts, or formation of separate groups and functioning withgroup loyalties - such activities had no place whatsoever in their way of life. As for foodclothing and such other items, these were distributed among themselves with equalvision, consistent with individual requirements.

The head among he ladies in the house (the house-mother) was, in fact, the central figurein each activity of the home and all its affairs.

With love and affection, the house-mother would keep every one enthusiasticallyengaged in work, inspiring them with her own example. With the cutting of jokes inbetween, as appropriate to the occasion, now and then, delightful harmony too wouldprevail in their midst, to the extent possible. Indeed, in all affairs, the principle of truthwas specifically followed. If some one became burdened with excess of work, thenothers would help by sharing the extra load among themselves. Reporting with aprejudiced mind in favour of some one-such partiality was totally absent.

If any particular matter had to be brought to the notice of the house-mother, it was donewith all humility. Every one accepted cheerfully whatever view was taken and thedirection given by her. Level headedness and sobriety were indeed always there in thedemeanour and personality of the housemother, and as to mental agitation on her part,the question simply did not arise.

In the event of anything getting damaged through lack of care, how was the matter to bereported to the house-mother and who was to initiate such action? In the first place, allthe associates would get together and try to manage the situation themselves as much aspossible. Later, the house-mother would be approached (by the person concerned) calmly,and told in a polite and humble manner. "My hands have caused this damageinadvertently". Appreciating the plight of the reporter, the house-mother would thencalmly make the person concerned understand what may be necessary so that such anincident may not recur in future. She would explain the technique of handling to makethat person become aware of the precautions which should be taken in such cases.Further, in this connection, it may be added that, to lay blame on another, to say thatsuch and such person did the work and that is why it has been done badly-to maintainsuch an attitude and speak in that fashion was morally wrong and unbecoming. It showedlack of culture and refinement and not in accordance with civilised behaviour.

That any action which was against this accepted principle could ever be indulged in, wassomething which nobody could imagine in those days.


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Fault-finding was, of course, never indulged in and self-importance was non-existent. Ifany one was involved in any way in a work (that had not been done properly), then thatperson would himself come forward and report, "It is due to my fault that things havehappened in this manner". In the context of this subject, we have heard Ma saying:indeed, the tendencies which are uncivilised, unrefined and lacking in culture preventprogress in the journey aiming at the Supreme Objective. In fact, they are a greathindrance, as they create obstacles in the path. One should remain aware of this.

Also, in this grihastashram, if anything was damaged or there was a lapse on the part ofanyone in some work, then, in this, another side of the picture was that all the associatesstood together. Among them, if there was a possibility of anyone being held up for afault, then even in that too they were as if prepared to share that blame amongthemselves. The object was not to let the defaulter stand singly on trial before the head.So, while holding on to truth, by taking this step, they extended their co-operation witha feeling of sympathy through sharing of mental agony.

The person due to whose fault the incident took place would be filled with great remorseand would say: it was through my negligence that so much was wasted and this mishaptook place, as if that person was a big culprit and would appear distressed and full ofpitiable guilt. All this was an index of refined conduct. When appearing before elderswith this kind of mental state and while using such expressions, what the inner conditionof mind of the elders was could easily be made out. The house-mother could also judgethe inner bhava of anyone concerned.

After all, a human being is bound by his samskaras.

If, in some situation, there was, even to a small extent, a show of self-importance in talkand behaviour, the house-mother would, as usual, handle the development with a cool andcollected frame of mind. She would, after explaining what was proper in words andmanner appropriate to the occasion, ask the person concerned, 'Should you act in the wayyou are doing?" Understanding the significance of the remark, that person would feelashamed and take steps towards self-rectification. In keeping with the needs of theplace and the situation, the. mode of speech and conduct should indeed be so regulatedthat while talking, this aspect (vain glory) does not get aroused; on the other hand, thediscriminative faculty based on pure and holy thoughts may be awakened. Refined people,of course, do not have to be told this over and over again. Indeed, on telling them' onceonly, they would be able to understand everything and regulate their conduct accordingly.

Even in the case of an elderly person with wide experience, if there was a lapse, it wasnecessary for him too to have the humility to make the truth known in the presence ofeverybody. At that time, such action was, indeed, recognized and spoken of by all inkeeping with the glory of truth. The younger generation knew that hiding of truth wassurely a despicable act and that revealing of truth was in fact, of foremostconsideration-this was truly the ideal prevalent in those days. This was because tellingtruth and upholding it was normal and that resorting to lying in speech, hiding of facts,


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expressing oneself in a round about fashion with signs and signals - this kind ofbehaviour against moral code was totally absent then, and was looked upon as an actcontrary to religious principles.

Indeed, Ma always says: To whatever extent the mind of anyone is drawn towards God,to that extent the forging ahead towards the Supreme Objective takes place in an easierand natural way because of this high moral code and virtuous deeds. One should neverspeak ill of anyone. Also, when anyone is held up in praise, in that too is, indeed, impliedthat we are speaking ill, in another way, of those belonging to the other group. Abiding intruth and with a virtuous outlook, one may offer good counsel and interpret rightly in allmatters. Ii an occasion arises, when, if truth is told, it would clearly lead to loss of lifeor may result in heavy damage or creation of a situation in which there would be exposureof indecency or improper conduct, then, at that time one should keep silent and seekadvice from a specially experienced person.

As the traditional saying goes;

Tell the truth, but tell what is pleasant;

Do not tell the truth, which is unpleasant.

if at any time some persons are jointly engaged in a work and through the inadvertanceof one of them something goes wrong, then this incident should not be disclosed toanyone except the colleagues working together, nor should there, indeed, be anydiscussion over it (with any outsider). Such a discussion too would indicate lack ofculture. Also, it is improper to arouse hostile feelings in the minds of others. Whateverhappens accidentally is due to lack of alertness and cannot be said to have been doneintentionally. In such a case one must realize one's own mistake and disclose the truth ina calm, humble and polite way to the superiors. In such a development, the associates toowould become serious as if they themselves were responsible for what had happened, andlooking upon it as their own doing, would canalise efforts to set things right. Ifsomething happened due to one person's error, it would be felt by all as if everyone wasguilty and this expression of identification would be a natural one and not artificial. Thisis because they were all associates, and just as when one friend is in sorrow, the otherfriend also feels sorrowful.

Ma says: "lt is, indeed, the duty of everyone to see that an environment of moralgoodness is well preserved. To crack jokes and make fun in a hilarious amusement at theexpense of someone on some remark of that person, hurts those who hear it. Engagingand co-operating in - this kind of frolic-both such actions create serious impediments andare harmful in the journey aiming at the Supreme Objective."

However, in those days, the kind of spirit that existed was of feeling equally delightedon happy occasions and equally sorrowful in other's agony. Generally, such identificationwas, indeed, almost always observed among most people those days.


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THE, COURSE O VIRTUOUS KRIYA

A HELP IN REALIZATION OF OBJECTIVE

Question: All these virtuous qualities and conduct based on good moral rules are helpfulin taking one towards the objective of God-realization - it so Ma?

Ma: "Remaining collected with sobriety in all activities, having an attitude of decentbehaviour with a tranquil mind, evolving a right pattern of sweetness in speech andmovement-indeed, it is through 'such qualities and conduct that one is moulded to becomecapable of moving towards right action leading to the realization of the objective."

Grihastashram of Ramakanta: The Environment in which the Advent of Giriji took

place - She lived, still living now.

As to this narration about the house, the garden, the various structures inside andoutside, etc., 1 had, of course, not seen them, but only heard about them.

Only, it occurs in my mind, Oh!

The temple where our family deity presided, what sort of environment, I wonder, wascreated around and kept manifested to fulfil the required pre-requisite in which didoccur the advent of my Supreme Guru. It is in response to an inner urge that I am writingin detail everything that was created pertaining to my Gurudham (abode of Guru). But Iam writing only whatever I have heard.

Could it be within my limited capacity to give an expression to i all in its entirety throughideas and language?

I feel as if hardly anything has been said.

One thing in particular: indeed, everything is a creation of Bhagavan so we hear. It igBhagavan, in whose hands e 'are all instruments-we are constantly hearing this as well.Through the working of that instrument, has come about this entire creation and thisworking functioned within this environment too. If everything had not got moulded andappeared in the way in which it did and continued to exist, how could the advent havetaken' place of that which is' my objective that is, in fact, the reflection of my innerfeeling.

Of course, everything is certainly possible through His Kheyala.

Where the instrument in His hand is concerned, there, He reveals in the way He likes.That mahayantra (great instrument) - the form, in which it was in the past, still existstoday. In fact, within that, like a bright lamp, the flame of kriya (by that mahayantra),wherever it was present and in whatever shape, it seems to me, it is alive even today andwill remain eternally present.


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I feel that He appeared in the pattern of all these forms of Kriya and is present eventoday.

Where is it that Bhagavan is not?

We have been hearing this from the lips of the spiritually great. He is positively presenteverywhere in multitudinous forms. The form in which He (Giriji) should have existed, Hedid, in fact, exist in complete form - He existed in all those Kriyas and definitely exists(now too).

So, He has appeared in Himself in our midst with such a form as He chose to

assume.

We hear from Ma's lips too-indeed, Bhagavan alone is there, the Parbrahnan Paramatman(the Supreme Being) in reality.

He is the living truth pervading within and without, beyond and not beyond-this is what isto be understood here.

According to the knowledge gained from studies with my limited capacity and from whatwe hear from the lips of the spiritually great men, all this is, of course, the truth and sois what has been expressed above from the core of my heart-that too is similarly thetruth and nothing but the truth.

The picture of the grihastashram of Ramakanta, the pure, calm and pious environment is adepiction of that place where Bhagavan appeared in an embodied form. Such a kind ofholy atmosphere, a stream of spiritual bhava sustained in all Kriyas and bhava ofeveryone-this was the divine conjunction to make Bhagavan appear.

All indeed is the creation of Bhagavan.

All the same, everything is also an instrument in His hands. Here is that action of theinstrument and through it only all within this environment was created too. He Himself inHis action of creation and by this action, is revealed also the self-revealed form of Hisindeed.

In the concept of time, there is appearance and disappearance.

But He exists at all times, beyond time as well. Thus the picture that is past and all thoseKriyas too exist even today in that pattern, in the form of those Kriyas, and Bhagava1 in

His eternal lila-Khela exists in that environment.

He is eternal and so his lila-kheyala.

That is why He appears this day too and will allow Himself to he comprehended in Hisown way at a particular place. There is that Bhagavan, the only One, indeed.


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He is the Parambrahma - Paramatman definitely in form, without form, and there is noquestion of form, formless too - "THAT" only.

CHAPTER THREE

Kriyas (Actions) which help to mould the Receptacle (Person) on Shastric samskarasbefitting the Ashram of Shriyukt Ramakanta Mahasaya

ALL KRIYAS OF THIS LINEAGE

BASED ON SHASTRIC INJUNCTIONS

A Stream of Scholars and Pundits, from Unknown Hoary past.

Becoming scholars, attaching importance to erudition, gaining proficiency in theknowledge of Shastra* (training for character building right conduct and behaviourthrough teachings of Shastras) - a special emphasis in this direction was indeed everthere in this lineage.

In those days, fondness for learning was considered praiseworthy in society. Byrespectfully inviting learned people from far and still far off places and by offeringthem, according to the prevalent standards of tradition, money, clothes and otherarticles appropriate to their status, the donor felt himself blessed with a sense ofgratification at having accomplished a noble task--this too was a distinctive trait in thosedays.

With the helpful support thus forthcoming from the distant past for the study ofShastra's and allied subjects, and for building up ideals of life on the foundation andrespect for Shastras, the practice of spending days in the journey towards the highestobjective in a calm, care-free and one-pointed movement received nourishment.

This ideal developed in the receptacle (person) who took refuge in a great one and fromthis source it assumed fuller and still fuller dimensions. The life of such (a one and hiactivities set up a comprehensive pattern complete in all respects, leading the entiresociety in those days to get established on the path aiming at the high objective.

This family had a distinctive feature in regard to this aspect too. From a hoary past, aswe have heard, its members used to receive without fail, most cordial invitations withreverence to the different sabhas (assemblies) of brahmins and pundits held at remote


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places. And as worthy recipients of loving veneration and appropriate offerings, theywere, indeed, always honoured.

They held the dignified and well-reputed status of Sabha Pundit (Court Scholar) of royalfamily of Agartala so long as this family had that environment.

Ramakanta Bhattacharya -

Distinctiveness of a Righteous Brahmin:

Profound Spirituality, Dexterity in Behaviour, Insight into Shastric Wisdom.

My most revered great grandfather Shriyukt Ramakanta Bhattacharya Mahasaya was adescendant-disciple of Bhagadwaj Rishi.

The distinguishing feature of a righteous Brahmin, namely, adoption inwardly andoutwardly of the ways and methods which help to abide in truth, bring the same to lightand become a centre of natural attraction for society's regard and devotion wasself-evident in him.

Study and teaching of Shastras and allied subjects, the essential characteristic trait in abrahmin-this too was, of course, there.

A Sanskrit residential school called 'Tole' had also been established at his home toimpart education to students and sisyas who sought learning. They came from remoteplaces to the home of the Guru and acquired knowledge while remaining under his careand devoted to his seva.

In thus imparting and acquiring knowledge on the basis of the ideals of ancient Aryanculture, how could there be any scope for serving selfish ends and greed as worldly giveand take in any form.

In their bringing up, the students received affection which the sons get from theirparents and, in turn, there was an awakening of regard and devotion among the studentstoo towards their Guru and his wife as is due towards one's parents.

In such a background, the imparting and acquiring of knowledge, while' aiming' at a greatideal was like a spontaneous upsurging of the holy course of Ganga - a flow of the streamof knowledge being retained by a competent receptacle properly moulded as well. Oncompletion of education the sisya would return to his home and his complete success inacquiring knowledge lay in the sustenance provided by the unreserved blessings from hisGuru.

The Guru-dakshina*(Offering to the Guru on the eve of departure of sisya on completion of his' studies.) was thedisciple's deep sense of gratitude and devotion expressed by his folded bands and abowing down with a vivid expression of sincere inner feeling.


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This was the ideal which depicted the distinctiveness of Shriyukt RamakantaBhattacharya Mahasaya and the pattern of excellence in imparting education. Being afamily of righteous brahmins and moderately well-off too, all kinds of scriptural riteswere, of course, performed there. Worship, prayer, rituals and the like, all aimed at thatOne, the Supreme, as the Objective.

The Ananda (bliss) of the One alone spreads out into infinite receptacles, while theinfinite receptacles realize their cherished Objective with the unfoldment of theirresort in the lap of the One. It was as if 4his great ideal blossomed in all kinds ofactivities and rituals per-formed in this house. Whenever that auspicious moment arrivedwith the fulfilment of the requisite conditions for the celebration of such functions, thegood news would be carried with a wave of joy throughout the village community. Youngand old, high and low, in fact, the entire society would participate, with enthusiasm anddelight, not to speak of one's own people and relations, who were, of, course, presentthere all the time without fail. Centring around the function, the wave of joy becomingwidespread would reach every corner of the village and, indeed, consciously orunconsciously, in every activity it would appear as if the Supreme Objective had assumedan awakened living form.

After the puja was over, there was distribution of bhoga and prasad. Here, too, in theprocess of equal distribution and acceptance of such prasad among all, there was, again,joy all around in an air of unprecedented jubilation. In every ritual and festival held inthis house, there would be throughout the entire village, an awakened consciousness of adivine feeling, assuming, as it were, a manifested form at that time.

For Revelation of Svarupa as Objective: Quest of Truth Based 'on Sha#trk Code

and Injunctions, the Only way

Question : All these activities and rituals do take one successfully towards the SupremeObjective - this is what occurs in the mind:

ï¿½ - is it right Ma?

Ma: "At that time a sincere effort was made to submit to the injunctions of Shastras. Inthe background of all such rituals, kriya, etc., there definitely exists a connection withthe awakening of Shakti (spiritual energy) to the extent it can. The significance ofabiding by the disciplines, as codified in the Shastras, is to commence the journey forthe awakening of Shakti by stages, leading to supreme peace, attainment of supremeAnanda; of course one has to follow one's own course, aiming at the realization of one'sobjective. In a special case, awakening could take place immediately too, revealing one'sown reality in fulfilment of the objective, while, of course, following one's own line ofsadhana. For the revelation of Supreme Jnana, the peace, the quintessence-beyondknowledge and ignorance-based on the quest of truth, there is no other alternative tocomplying with this code and injunctions-none, none, none at all!"


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From the above statement of Ma, it is clearly understood that the awakening of innerShakti for the revelation of Svarupa as the Objective is indispensable.

But what its the way for such awakening?

Ma says : "When everything is carried out with du respect to the injunctions of theShastras, it leads to that awakening. The degree of this awakening may be little orappreciable. Sometimes it may be in full measure, and in that case, the result is therevelation of the Objective instantaneously."

In a sadhaka's sadhana, his quest for truth leads to success only when all executions areproperly carried out in the context of the injunctions of Shastras. Ma says clearly thatwithout this, any alternate way for the revelation of Svarupa there is none, none, none atall.

From the above it is to be understood that in order to transcend the jurisdiction of thr,blind domain of resolution and hesitation pertaining to the mind, only mental strengthcannot be sufficiently effective Only a touch of Chaitanya Shakti bringing about thepermeation of Chaitanya n the mind in the form of transcendence of the mind itself, justas a touch of fire makes the object it comes into contact, take the form of fire itself.

The Shastras are revealed scriptures.

They have not been codified by human effort. What is self-revealed, its innate Shaktitoo is in identity with it. Therefore, by the execution of kriya, etc., as enjoined by theShastras, its Ghaitanya' Shakti becomes self-revealed too, just as a touch of fire makesan appearance of fire.

This awakened Shakti, indeed, now leads the sadhaka on the way towards the revelationof his Objective.

So it is obvious from Ma's words that full faith in the injunctions of the Shastras andexecution, according to them, of all Kriyas is the only way to build up a sadhakas life. Inthis context, -

Ma further added: " In those days, obedience to the ethics and precepts as enjoined

by the Shastras was sincere. The sincerity, indeed, enlivens sadhana. This word

holds good equally for all times."

Rituals, Puja, etc., on the basis of Shastras - An Animated Picture.

Reverting to the earlier theme, what I heard, in addition, was that on the occasion of anyspecial function and the like, there would be a centring of the entire energy of thevillage with enthusiasm and jubilation around these pujas, rituals, etc., with offers ofassistance in sincere co-operation, as if one exercised the right to do so in one's ownhome.


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Shriyukt Ramakanta Bhattacharya Mahasaya would take the lead. Remaining at theforefront, and observing the scriptural rites in their unalloyed form, he would getexecuted with flawless skill, all such rituals, etc., to perfect conclusion according to theinjunctions of Shastras. In all such rituals and the like, he maintained the same idealthroughout his life and thus a model for perfection was sustained in an ever living spirit.

About Durga Puja, the description of a special aspect of it, as I have heard it, will begiven at the appropriate place (in this Grantha). What are considered as general andspecial features of all kinds of activities, rituals and the like have been recorded here asmuch as possible'.

There was one distinguishing feature of puja, rituals, etc. Besides the external rejoicingin such festivities, what puja stood for, in reality, assumed an animated form to touchone's heart to the degree depending upon each one's capacity to experience it. Therevelation on the surface of the esoteric secret inhering in the inner action of suchrituals, etc., could be comprehended according to the extent of one's inner development.Whoever was a sadhaka - a traveller aiming at his own reality - such puja would, in takinghim towards 'Svabhava', infuse in him strength and enthusiasm for the journey byshedding a new light of truth.

The wealth of spiritual tendencies would definitely, though without awareness at thatmoment, get imprinted in the inner consciousness of the village boys, youths and otherspresent there (in such functions). In course of time, with the grace of the Guru, thiswould lead to blossoming and blooming into future spiritual foliage and bunches offlowers pertaining to the Supreme Objective. Judging from this angle of vision we couldnotice an exquisite innate development of this family as well as in the atmosphere of thevillage, in keeping with the spiritual aim, and the progress towards giving shape to thatgrand preparation-the truth in reality of the recondite principle of Bhagavan, workingwithin the active world and yet remaining beyond the world's comprehension and keepingit unaware of this fact.

In tile Lineage of this Family

A continuous Succession of Gurus

We shall now make an effort to consider, in general, the continuous succession in theform of guides in this family who led people to the attainment of the Objective in theform of Supreme Benediction. By heredity, this family had a chain of Gurus.

Indeed, among the sisyas, many were well to do.

The people in general with paltry income-of course, they were there too. Among thesisyas also there was genealogical succession.

When any ritual, etc., was held in the house of a sisya, the first thing carried out was the


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puja of the Guru in keeping with the principles laid down in the Shastra. According totheir capability, the sisyas used to make their offerings with pleasure in the puja of theGuru. In special cases, it was observed that valuable articles of gold and silver, such asutensils, lamp stand, lamp and, in addition, any-thing else too that was considered as apart of puja on such an occasion, were offered with love and reverence. Afterwards, theythemselves would carry the articles thus offered to the house of the Guru. All articlesmeant for Guru Puja were preserved with care and veneration, and could not be put to anyother use.

The Guru was looked upon as lshwara (God) and, therefore, all these materials wereconsidered as items in the seva of lshwara. Since lshwara abides in everything, so thenature of the underlying spirit was like doing Ganga puja with Ganga water. As Sanskritlanguage held predominance, the rules and regulations as codified in the Shastras (whicha in Sanskrit) bad to be strictly observed.

The Particular Practice of Partaking prasad in Guru's Home.

About partaking of prasad by sisyas at the residence of the Guru, this too portrayed adistinctive aspect of reverence and eagerness (for prasad). If it was the prasad of thefamily deity, all the members of the house, except the ladies, would take the prasad firstand, there-after, the ladies of the house.

All such ladies would sit in one row and among the women sisyas, whoever were desirousof partaking the prasad would all be seated in another row. Cooked rice, vegetables, etc.,served in thalis (metallic plates) would then be placed before every one.

The house-mother (the senior-most head among the ladies of the house) would, first ofall, hold the prasad of the deity in her hand and with veneration would touch her headwith it three times. Thereafter, she would pick up a little out of that prasad in her handand put it in her mouth. The rest of the prasad would then be shared among the sisyaswho would receive it from her hand, one by one, in small quantities, in their outstretchedhands. This prasad would be taken after making due pranam to it for the second time andthe regular meal would begin thereafter. Such was the procedure adopted in taking ameal.

This kind of prasad was not offered to those who had not been ceremonially initiated inthe spiritual way of life, unless they specifically prayed for it with intense eagerness. Inthe absence of such eagerness for receiving prasad, to offer it at one's own initiativewas forbidden and considered an act of transgression. On the other hand, the directprasad of the deity (on other occasions) was indeed necessarily accepted and offered,even with insistence. During religious festivals at home, the arrangement, specially inrespect of the partaking of prasad was as described above. On such occasions there wasa beautiful atmosphere in the house right from the morning itself. All activities wereundertaken with enthusiasm and a living sattvik environment ( proceeding from thequality of goodness and harmony) was in evidence all around. Whoever visited the house


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(then), whether a sisya or a village resident or anyone else, they all became conscious ofan air of purity and sanctity. An alert awareness was there among all about the cautionthat nothing should get touched by one's foot.

In this chapter, there is portrayal of an animated picture of the execution of entireactivities and Kriyas in the grihastashram of Ramakanta.

Execution of any action, good or bad whatever it may be, results in imprinting itsrespective samskaras in human mind, and just like a tree issues forth from its seed, incourse of time, the jiva is forced to initiate Kriyas according to all those samskaras. Thisseed of action in the form of this samskara is the cause of the stream of birth and deathof jiva and this is the root of all dukha (misery).

Cessation of all dukha and revelation of Svarupa-Ananda (bliss pertaining to the Realityof Self) which, consciously or unconsciously, is the objective of each jiva, isself-revealed, and is not subject to any action. But action performed by jiva under theimpulse of propensities, like a cloud, which can never cover the sun and yet appears tohave covered it, acts as a curtain covering the jiva-svarupa.

Ma says : "You yourself have put up the curtain and it is you, again, who will have to

remove it. This action of removal of curtain is the devoting of yourself to sadhana,

following the path as instructed by the Guru and one is now on the way to free

oneself from samskaras."

This is sadhana which is initiated by different sadhakas according to their diversesamskaras. At first all these samskaras re purified, that is actions under the impulse ofpropensities are restrained and then diverted to devotion' t action 'that would lead onetowards Bhagavan. In the course of this march, when under action related to Bhagavan,all evil samskaras are burnt away, then, at the point, as Ma says, " Kriya unfolds as takingplace by itself on the course toward - its own objective. Only the performance of Kriyasin harmony with the precept of Shastras concerning all aspects, be they empirical orspiritual, leads to such success.

The ultimate object is to free oneself from all samskaras, evil or good."

All Kriyas performed in the grihastashram of Ramakanta were based on the injunctionsof Shastras.

As a result, the atmosphere there, filled with pure Bhagavat bhava (spiritual bhava),welcoming the advent of Giriji, had, as if, pre-existed. All this was, in fact, that greatpreparation for the revelation of Truth Itself pertaining to the secret Tattwa ofBhagavan working secretly and unknown through the active jagat.

Also, this was the advent which, in the form of a receptacle, the Self creating itself, thatis Ma (relating Herself in the form of Her own mother and accepting Herself in Herself,


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will reveal that self-revealed unrevealed, the Self Itself, the Indivisible Whole, Himself- the Self.

CHAPTER FOUR

Essence in the Context of All Factors Pertaining to the Supreme.

Shriyukt Bipin Bihari Bhattacharya and

Shriyukta Mokshada Sundari Devi Marriage.

Triveni Sangam (Confluence of three Rivers) on the basis of

Spiritual Interpretation - Father, Mother, Daughter

Prayer of Ma's Thakurma

Advent of Matri Vigraha

Discussion on Ma's Svarupa

PATERNAL ANCESTRY OF MA

Trilochan Bhattacharya - Ma's Grandfather

The village Vidyakut in the district of Tripura was distinctly a progressive one. It wasinhabited by literates, sadhakas, tapavis and brahmin pundits versed in Shastras. Besidesthese, with the residence of various respectable families there, the village, it was said,had, indeed, notably earned a good name and fame in those days. It was this villagewhere lived Sbriyukt Trilochan Bhattach3rya Mahasaya, grandfather of Ma-a disciple-descendant of Kashyap Rishi. We have heard that he was proficient in learning, cultureand the art of handling social affairs, and was also a handsome person.

After his marriage, one daughter and two sons were born, but they became motherlessduring their very early age. In consideration also of the specific necessity to rear thechildren, all concerned concertedly compelled Shriyukt Trilochan Bhattacharya Mahasayato accept a second wife.

Tripura Sundari Devi, Ma's Thakurma (Grandmother).

The name of this second wife was Tripura Sundari Devi. She was born in a distinguished


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brahmin family, rich in spiritual wealth, of a really small village named Kheora. It was she,who was the Thakurma (grandmother of Ma). Her first child was a son. Notwithstandingthe fact that she was leading a family life, self-forgetfulness was, indeed, naturallyinherent in her.

It was reported that even the thought of getting her very first infant suckle her breastin time would go off her mind. On hearing the child crying, its aunt, it was heard, wouldcall the mother and get the baby to suckle the breast!

What kind of mental disposition was it that made a mother forget to feed her baby? Onthe other hand, whenever she undertook any work9 she would do it single-mindedly and

with great dexterity. Once engaged in any work, she would stick to that work only andhave no thought of feeding the infant and serving food to her husband and others inright time.

Later two daughters were also born to her. The three daughters - the one by the firstwife of Shriyukt Trilochan Bhattacharya Mahasaya and these two were all given away inmarriage in the same village of Tantar in Vikrampur.

SHRIYUKT BIPIN BIKARE BHATTACHARYA-MA'S FATHER

Her only son was our Dadamahasaya (Ma's father) Shriyukt Bipin Bihari Bhattacharya.And, at a very early age of this boy, Trilochan Bhattacharya Mahasaya left the world.

In the history of this lineage, many-many decades ago, there had been among theancestors, one who had led himself to become fully illumined through what he hadreceived from his own Guru and other such contacts. Since then, the seva-puja of theKula Vigraha (family deity) of this lineage, Shree Shree Raj Rajeshwar Salagram Shilahad been maintained all these years. The lineage, too, of Shree Shree Guru had beencontinuing to function, assuming special significance, since initiated by him.

Pertaining to the mahasutra (super cause), Shriyukt Bipin Bihari Bhattacharya Mahasayabelonged to this very Vidyakut. Thus, indeed, he is Gurukumar, the son of a Guru,descended through successive generations originated in the hoary past from one whocould be regarded as a Maharishi. The gross, subtle and causal have all infiniteaspects-this is what we have heard. And, then, there is the cause of causal, the greatcausal, all abiding t[i all. In the course of conversation, in the context of different waysof sadhana, we have heard from the mouth of Ma: Sva-Mool-Sutra (cause in identity withReality as source). I do not know what Maha Svamool (great Svamool) is there pertainingto the not beyond and beyond of which there may be a connecting link that could betaken into account here.

Shriyukt Bipin Bihari Bhattacharya Mahasaya received his education, as considered fromthe worldly point of view, on such subjects and other matters as the circumstances inthose days permitted. However, a sincere, simple and ardent exuberance relating to


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bhagavat-bhava-prem (divine fervour and love) was noticed in him.

There is a general code of discipline in relation to duties of family life, but in the line ofthinking of Shriyukt Bipin Bihari Bhattacharya Mahasaya, we heard, it was of adistinctive nature. Though he happened to be a man of th world, one could not guesswhere and how his visual angle was focused.

Outwardly, he appeared intoxicated with singing the glory of Shri Hari, whether it wastimely or untimely, being unconcerned with such distinction. With freedom from thebondage of time and place, he remained self-absorbed in self-awareness. He dischargedhis worldly responsibilities in a manner and as much as could be physically feasible, butever wandering, as it were, in the solemn, serene and changeless realm of spiritualdisposition-above the sense of duty or no-duty-that is what we had been hearing abouthim.

In the context of the relation between Ma's father Bipin Bihari Bhattacharya anddaughter - Ma is briefly disclosing in a few words this Svarupa (of father) by indication.An indication of Ma's own Svarupa is also here. The gross, subtle and causal are ofinfinite variations. But what is the cause of cause, the great Cause, there all abides inall-this is an indication pointing to Svamool.

The mool of a course is Mahasvamool.

Mools of all courses are also in Svamool only. While referring to the sustaining principleof beyond not beyond of Mahasvamool, there is that Supreme Ultimate where thequestion of mool and absence of moo! has no place, that Self Itself-Ma is the Objective.

The appearance of Bipin Bihari too has that connection of the sustaining principle, that isanother form of the same One-it is Ma who is Her father in another form.

Therefore, it is clearly understood here that in this Svarupa of father and daughter,nothing is involved at all concerning worldly relations.

MOKSHADA SUNDARI DEVI - MA'S MOTHER

The village of Sultanpur was a progressive one, i.e., from among its inhabitants it wasparticularly dominated by educated people, brahmins, kayasthas - all of respectablestatus in the society at that time. Besides these, people belonging to different othercastes, who usually form a part of the society, were there too, and functioning withcultured behaviour in dealings, they remained also subject to the code of socialdiscipline.

It was in this village of Sultanpur that one Sunday in the month of Vaisakh (April-May) inthe latter half of the nineteenth century, in the year 1877, in a super-auspicious moment,


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Shriyukta Mokshada Sundari, appearing as a daughter of Shriyukt RamakantaBhattacharya Mahasaya, come in the range of our vision.

On that day perhaps even unconsciously the whole of creation was thrilled in itself withrapturous delight, overwhelmingly drenched through an unknown ecstatic pulsation. Itwas greatness itself in the form of this little girl, in whose lap-receptacle would come tolight, before the world, that unmanifest manifest form, the wonderful, ineffable, theOne beyond the concept of time, Supreme, Ultimate, the Self-Revealed. Where there ispossibility and yet no question of comprehending the One within the concept of time, howand to what extent can the form of that One, manifested in this receptacle. be within thereach of the mind.

The One, who will reveal-it is the auspicious moment pertaining to Svakriya of Him onlythat is awakened at this moment-that is what occurs to our mind. Let us today have thegood fortune of obtaining, with our outstretched mental vision, the peerless darshan ofthe super-daughter Mokshada Sundari Devi in the lap of her mother Hara Sundari Devi.We have learnt from Ma that She had heard that Hara Sundari Devi was also a superblybeautiful lady with virtuous qualities. Wherever she happened to be, the environmentaround her appeared to be radiant, as it were, through the effulgence of her beauty.

Mahakalyan (Supreme benediction), like the flow of the river Falgu, sometimes moves byitself as an inner current in itself. The glory of the Himalayan heights is here beyond therange of vision. Ever since her revelation in creation, this little girl, as if, did keep heridentity concealed beyond human understanding and let her subtle and solemn personalityradiate through her own novel effulgence. Free, ever-cheerful, simple, naturally guilelessin her movements, talks and dealings, she began to get adorned and blossomed in herselfby herself. Even a single look at her would give one a kind of inexplicable experiencewithin the domain of one's mind, which could not wholly be conveyed in any language.

Attracting love and affection from neighbours, relations, parents, of course, and allothers, the girl gradually advanced in age, in the worldly sense, as the days, months andyears sped by. For the sake of their own joy, the girls of the same age group, indeed,ever longed for her company. From this consideration, her absence would, at times, leavea vacuum, as it were. Could it have been the spontaneous expression of Ananda (innatebliss) in that small vehicle which radiated and made its touch felt right from then itselfand which during the later years would touch human hearts all over the world.

In the villages, in those days, school or College education was least prevalent even amongboys, what to say about it among girls.

In the village of Sultanpur, in particular, there was no girls' school of this type on a bigscale. Among the children, this youngest daughter, Mokshada Sundari, nicknamedBidhumukhi, was the recipient of special affection from her father.

It was a lineage of Pundits (Brahmins well-versed in scriptures) and in keeping with the


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dignity of the lineage, the father had an intense desire to get his daughter educated athome only-as much as would be practicable and appropriate. But before he could train hisdaughter as he wanted, he entered the kingdom of Bhagavan as willed by Him.

Mokshada Sundari was only seven years old at that time. Even some time before this, hermother, Hara Sundari Devi, had left this world. She had been seriously ill before herdeath and it had become evident that she would not survive long. This news the littleMokshada Sundari had heard through someone.

Sitting by her mother, she had then enquired - "Mother, with whom shall I live after yourdeparture?" In reply, Hara Sundari Devi, while entrusting the future of MokshadaSundari in the hands of her own eldest daughter-in-law, had turned towards her and said"I leave her in your hands, you take care of her." And to the daughter, she said, "All ofthem are here; they will look after you. You will remain under their protection." Whilenarrating this incident, Ma remarked, "Look, how beautifully words were got out of hermother's mouth regarding the arrangement concerning her future." The eldest daughter-in-law too, in turn, in fulfilling the last desire of her motherin4aw, brought up MokshadaSundari with great affection. With fondness she would address' her as "Chhott-Thaine"(husband's youngest sister), adding "tumi" ('you', when addressed affectionately).

In those days, the mother-in-law used to be addressed as "Thakurani". While talking toanyone about the mother-in-law, she would be referred to as 'Thakurani', 'Thaine' or'Thairen'. In the present case, before passing away, the mother-in4aw, while holding thehand of Mokshada Sundari, had confided her to the care of the daughter-in-law. Could itbe, for this reason, that she used to address the former as 'Chhott Thaine' to honourher?

In the background of an inborn unassuming nature as well as a plain, simple and innatebeautiful bhava of Mokshada Sundari Devi, the greatness of her Svarupa appearedbidden, since the secret, grave form of self-disguise was there right hom her firstappearance. That is why it is mentioned that Mahakalyan (great benediction) sometimesflows by itself in an inner current like the flow of river Falgu * (* This particular river flows under thesurface of earth.) the self-flowing in the self.

The visible complete absence in her of the aspects of Yoga-vibhuti (power of a yogi),learning, eloquence, position, etc., is referred here-in the present case, the Himalayanheight is behind the range of vision.

In later years, Mokshada Sundari Devi, established in the seat of Guru, was known asGiriji.

Referring to this, it is said: the self-emanation of Ananda, transmitting its' touch rightfrom her childhood, was to get disseminated in the years to come, touching human heartsthe world over.


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BIPIN BIHARI BHATTACHARYA AND MOKSHADA SUNDARI DEVI:

MARRIAGE

And on the other side, Shriyukt Bipin Bihari Bhattacharya Mahasaya had indeed a greatlove for kirtan. We have heard that even from his early years he had been moving aboutto different places in the country and passing his days in singing kirtan. (Looking at him),some people would remark, "We wonder to which family belongs this boy who is sohandsome that his face appears like a golden moon."

In a tone full of pathos and sympathy, they would exclaim: "How Bhagavan has shapedHimself in this form! We do not know who comes where and in what form!

See here, the boy has come away leaving the parents and relations weeping behind!"

Once his mother could not trace him out for a long period. He being the only son of awidow, his mother would lament and repeatedly say while crying, "Where has the boydisappeared after getting into the mood to keep aloof from the world!" Before hismarriage, he was, of course; a 'brahmachari' (celibate) and it was heard that he had evenput on the ochre robe.

One day information was received that lie was passing his days in some village singingkirtan, etc. With great persuasion, his ochre robe was changed and he was brought backhome from that place. Soon after this, his marriage took place. In his household lifebased on religious principles grihastashram), it was an auspicious union with MokshadaSundari Devi. She was twelve years six months old at that 'time.

AT KHEORA - AFTER LEAVING VIDYAKUT

A considerable number of years had elapsed since the death of Trilochan Bhattacharyawhen Shriyukt Bipin Bihari Bhattacharya got married. For some time, even after themarriage, the couple continued to live at the paternal house at Vidyakut.

The paternal house of the grandmother of Ma (Tripura Sundari) was in the village ofKheora Because of the fact that she was the only off-spring, a daughter, of her parents,Shriyukt Bipin Bihari Bhattacharya Mahasaya alone was the heir to whatever smallproperty, including the residential house, cultivable land, etc., that was there.

About a year and a half or two years after his marriage he left Vidyakut with his familyand came to the paternal home of his mother at village Kheora and continued to livethere. However, only a few days after settling down at Kheora, he said "Let me moveabout for a short while and come back afterwards," and was gone with no sign of return.For nearly a year, there was no trace of him.


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On the other hand, Shriyukta Mokshada Sundari Devi, with her inborn tranquildisposition, remained in her Ananda and in her bhava. They all, in the family, depended onBhagavan in all matters and Shriyukt Bipin Bihari Bhattacharya Mahasaya could, ofcourse, never remain without taking the name of Bhagavan.

And wherever there is His name, there could be no danger to real welfare. Perhaps forthis reason, every member of this family, while living in ceaseless remembrance ofBhagavan, was free from any anxiety. We can take this for granted, can we not? As forShriyukta Mokshada Sundari Devi, she kept herself engaged in taking care of elders likeher grandmother-in-law and mother-in-law day and night.

Never was in evidence even a shadow of any feeling of deficiency, complaint, worry ordepression in her. Many used to wonder at her calm, complacent appearance, free fromany anxiety. Seeing such unusual expression, people were astonished and commented alittle according to their understanding.

Once again, after a continued intensive search, when Shriyukt Bipin Bihari BhattacharyaMahasaya could be traced out, he was made to come back home. After his return, adaughter was born to him. But suddenly, without any sign of illness, the girl breathed herlast in an unusual way. The re-birth of this girl and the way it took place, as we haveheard, have a special significance. Though Shriyukt Bipin Bihari Bhattacharya Mahasayawas now leading the life of a householder, yet his bhava (inner feeling) seemed always tobe in tune with something, which we do not know.

TRIVENI SANGAM (CONFLUENCE OF 3 RIVERS)

With constant awareness, linked with divine activity, Shriyukta Mokshada Sundari Deviappeared as its Grihalakshmi in this family.

In this role too, her activities were rendered as seva of Shriyukt Bipin BihariBhattacharya Mahasaya in the aspect of Parampati. Thus an ideology was positively setforth by her for those who may, indeed, be capable of accepting it. Shriyukta MokshadaSundari Devi is Guru Kanya (the daughter of a Guru) and Shriyukt Bipin BihariBhattacharya Mahasaya, Guru Putra (the son of a Guru) and thus Girukurnar-Gurukanyaunion is also unique. Outwardly viewed by us through our understanding, it is, as if, thereis a holy confluence of two streams Ganga and Yamuna, and where only will unite theSaraswati after manifesting its secret hidden form of self-revealed Brahman VidyaSvarupa (knowledge of Brahman itself) to appear as the great tirtha too of TriveniSangam in this is as one may accept.

And the forms too of Ganga and Yamuna are (in identity with) the reality of thisSaraswati. It appears as if the One is in three streams and those three streams mightpossibly be in each.

Indeed, we have been hearing about everything being contained in everything. But where


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that is beyond realization through any line of sadhana, absence of a line of sadhana aswell, there, what it is that is there arid what it is that is not there? On the other hand, inthe context of realization through a line of sadhana, from which Svarupa (i.e., from whichobjective of a particular line of sadhana) has the confluence of this Triveni appeared?Should we not conclude-definitely the Sutratit Sutra (Supreme Ultimate Cause beyondcauses) is here in this form as well. However, within our journey aiming at the objective,the little that may be allowed to be comprehended.

That we continue to say Triveni Kshetra is, of course, through mental conception. But thequestion of union and separation, and also of beyond and not beyond union and separationdoes not arise-that is what we have been hearing. How can we make one under-stand it,since there is no adequate language? Personally, I cannot grasp anything-am, indeed,incapable of it. How to describe that which is beyond description?

According to what we have been hearing, He is absorbed in Himself, He is contained inHimself the uncreated reveals in creation, and while in creation, remains uncreated. Couldit be that it was, indeed, with such concurrence that all these became manifested-Healone knows whose account this is.

In this context, we have ever been hearing from Ma's mouth

'It is infinite, in Infinity is the One and in the One is Infinity-everything is contained ineverything'. With the dissolution of distinction between the One and Infinity, it is theOne indeed that is Infinity, the Infinity is One and there it is quiescent too. In the caseunder review, according to our mental conception, the self-revelation of the Saraswatioccurs with the self-union of Ganga and Yamuna. In this form too how and when willTriveniï¿½s Mahasangam (the great confluence of Triveni) come within the range of ourvision.

In expectation of that maha muhurta (super moment), we shall have to wait for some time.

Ganga, Yamuna, Saraswati - there: the analogy of the confluence of these three riverswith father, mother and daughter.

The place where three streams meet is the confluence of the three, but here threestreams in the form of father, mother, daughter are, in fact, three forms of the sameOne and also the three abide in each of the three.

In the subsequent volumes of this series, in the context of shedding light on Ma'sSevarupa, we shall come across Ma's statement 'all abides in all'.

Since Bhagavan is the only One, just as He is in the form of infinite appearances, so alsoinfinite appearances are in Him only.

That is, just as in earthen vessels, it is earth alone, so also the vessels are nothing butearth only, actually it is the earth as such.


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Oneness and diversity can co-exist only in Bhagavat Tattwa.

So it is Ma's Svarupa only in the form of father mother, daughter. In Bhagavat Svarupawhat it is being all, the same it i without being any, since Bhagavan is the only One. Thusdiversity is also an expansion of the One in the same One. Consequently, since in anyform it is Bhagavan, and it is Bhagavan only in all forms, so all abides in all. This is thereason why, as stated above, the three abide in the three, and again, the One only inthree forms. So the great forms of Ganga, Yamuna are in the Svarupa of Saraswati only.Thus, this revelation of diversity, union, absence of union one sees is possible inBhagavat Svarupa only.

Again, there is no question of oneness, diversity too and transcending the realitypertaining to a course and beyond that also, there is that - unmanifest, the Tattwabeyond mind and speech.

The question arises, therefore, about the embodied form in the background of thisSupreme Ultimate Tattwa. Can this be conceived in the domain of mind, where thequestion of union3 absence of union, beyond not beyond of union and of absence of union

too has no place. The embodied form is as a jiva views.

In this context of Svarupa, it is One only - Himself within Himself (in Himself).

A creation of the Uncreate, the Uncreate in creation, because He who is in the createdform, the same One is also in the uncreated form, as it is He alone. Therefore, He who is,being all, without being any too, it is He only, He only.

It is H in these three streams, reach one containing the three streams-there is Maunfolding such conjunction.

REVELATION OF MATI VIGRAHA:

REFLECTION ON HER SVARUPA

Ma's Thakurma:

Longing Itself - That Prayer

There was verily, the Raj Rajeshwar Salgram - Shila in Shriyukt Bipin BihariBhattacharya Mahasaya's own house at Vidyakut.

Everyone who came for darshan used to do pranam (obeisance) to the Shila. Also on theother side, when Ma's grandmother was at the village of Kheora, she used to offer amental prayer for the continuity of lineage.

Indeed, whenever she went to any temple and such other places for darshan, she would


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pray to the Vigrahas in the shrines for a child for her son worthy of the family. Duringsuch visits one day she went to the famous Kali temple at Kasba.

There too, after offering puja to Devi, she had in her mind the prayer that she beblessed with a grandson. However, while sitting for offering the prayer, words came outof the mouth unexpectedly as follows "If I am blessed with a grand-daughter and shelives. long, then on the occasion of her marriage, Shree Shree Kalimata will beworshipped with due ceremonial rites."

Self-forgetfulness was, indeed, there as her inborn nature and what was destined tocome to light, that only, indeed, come out of her mouth (as a prophecy).

When she had got up after offering pranam, the thought came to her: "Oh Hari, what isthis I have done! After coming here to pray for a boy I have asked for a girl." Then itdawned on her mind "I came six miles on foot with an intense desire to pray for agrandson but Mother has deluded me. All right, Hari, let Thy will be done! Let Thou bemanifested in any form which pleases Thee."

Of course, it was not to the knowledge of Thakurma that even more than a month beforethis prayer, Ma had already, from our point of view, made her advent. What and in whichform the direct manifestation of Reality would take place-indeed, it was that which wasmade to come out of the mouth of Ma's Thakurma. After Ma's advent, Thakurma gave outthis news to all. Just a little before the marriage of Ma, as we see it, Ma's Thakurma leftthis world.

Ma's playmate was Thakurma.

Also her prayer to Mother Kali was to have Ma. Now Ma will not leave her playmatebehind alone. Therefore, what was proper, in regard to her right place and state, did takeplace at that time. All aspects in regard to the pattern of actions pertaining to Ma occur,in reality, as by itself. What happened in this case also bears the same truth.

Ma's Advent - A Query On Its Antecedence and Ma's Reply

In this connection, we asked Ma, "Ma, we are curious to know whether the prayer of yourThakurma, which always used to take place in the presence of the Vigrahas of deities, isthe sole cause of having you in our midst? Ma, please be gracious to enlighten us-wouldyou kindly condescend ?"

In reply to such a prayer of ours, made repeatedly, Ma, after a pause and in a seriousmood, one day abruptly said: "Is this the one and the only cause that you can think

of? Then, what other cause is there ?"

We asked and Ma, in reply, with a little smile, spoke once more and said, "In the

company of you all, don't you see?"


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Saying this Ma conveyed something by a movement of her hand and also through otherstrange indications, but what she really meant to convey was beyond our comprehension.Right now, of course, we have heard about the prayers of Thakurma. But Her being withus-is it without a purpose? Indeed, He Him-self is in our midst-the One who is immanentand transcends the universe, He Himself is amongst us!

In the prayers of Ma's Thakurma, there was the desire for a grandson for the continuityof the lineage, as is usual-this, indeed, is what can be understood on the face of it. Butthere is this extraordinary outcome of that prayer how to comprehend the connectinglink between the prayer and its outcome. In the ordinary, there is extraordinary and inthe extraordinary, ordinary - this is the clear testimony, is it not? Now, the pray itself,which was offered for that particular revelation was an extraordinary one in an ordinaryprayer aI]d an ordinary one in an extraordinary prayer-this is what comes to ourunderstanding also in this case. We do often hear Ma saying, "In the kingdom offihagavan, everything, indeed, is possible."

Ma would make Her advent in the family; Ma's Thakurma, assuming the form whichpresented an expression of longing itself, was, as if, inwardly robed with jogia colouredclothes. This is also a particular form included in the present expression. He who willreveal in a particular way - this is His component too in identity with the Self. We cantake it so, can we not? Since this manifestation did take place in concurrence with theprayer of Thakurma, why then, indeed, this fact need be excluded - certainly. He isabadh (with unlimited, unrestricted innate freedom)!

Of course, it is He only in Himself.

But there is that extraordinary manifestation - what is the param yoga sutra (SupremeBasic Cause) in the background of that prayer, we do not know. Appearing as createdmanifestation through Her own Kheyala,

She is before the world.

While permeating Visva, transcending Visva, there is the Svarupa also of the source ofAnanda, as well as in the form of fulfilment of prayer wherever made, and in what otherSvarupas, this manifestation is there is unknown.

Where the question of (appearance in) birth has no place, there itself is (appearance in)birth; that which is beyond time, the same One is within time as well; where the questionof any change does not arise-the same it was then what it is now-there itself are infinitechanges, conversations, dealings, etc.

Here is this Svarupa, and in our earnestness to be enlightened about this Tattwa whichtranscends all Tattwa, the question arises as to where is the place for prayer ofThakurma in the background of the advent of Ma. In the context of this prayer) whatwas received in response to a question on this is: the prayer for the advent of such


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appearance, this too is extraordinary in ordinary and ordinary in extraordinary.

In general, this prayer is a common one-prayer for a son, continuation of the lineage. Butwhere the relation of cause and effect has no place, where is the room there for a prayerand its fulfilment? Certainly, everything is possible in the kingdom of Bhagavan.Ordinary, extraordinary, it is Bhagavan alone, from whatever point of view it may bejudged. How can then the place for the fulfilment of prayer be excluded? Certainly, He isabadh (with unrestricted unlimited innate freedom). It is His way, how He will revealHimself.

Here is this created-revelation (Ma) through Her own Kheyala and also the form ofmanifestation as longing-itself, which, again, as Her inseparable physical form is Ma'sThakurma. That is, that longing for revelation (of Ma) - this longing itself is Ma'sThakurma.

Ma Herself is thus the cause for Her own revelation i.e., Her revelation is Herself inherself.

That is why Ma's Thakurma has been mentioned as inseparable physical form (of Ma),because She Herself is Thakurma in the form of longing, the longing that led to Herrevelation and the prayer too.

This explains how there was this created revelation through Her own Kheyala, i.e, SheHerself is this longing for appearance of Herself and this form of fulfilment of theprayer, in the way it happened, is Herself as well.

Again, besides this longing of Thakurma, Ma is also in the midst of us all, i.e., for theKheyala of humanity at large, and this fact too is through Her Kheyala only.

What more was there in that Kheyala, how can one become aware of that through thismind?

Even Being This Physical Form, How does It take Shape?

Ma reveals Herself within perceptible vision.

Here is this accomplishment of our great aspiration-how is it caused? This, a mystery ofoverwhelming wonder-how and when could it be unravelled in its true and unambiguousreality? It is THAT only, the answer to this question too is there only. That daughter inthe lap of Shriyukta Mokshada Sundari Devi, there is that Super-Revelation, theembodied Super-Auspicious Vigraha, as it occurs in my mind.

According to the Shastras, the embodiment of a soul is the outcome of karma (pastactions) which determine jati, ayu, bhoga (the kind of body, the span of life and thepleasure and pain it will experience). This law, as we have been hearing, is possiblyinsurmountable. But, in the form of this daughter, we see there is, as its cause, no


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relation at all with Kriya, Karma, either in the past or in the future, as we have heard. Thebody and its activities, whatever they be, are there only in our perception, as if bearingour own likeness.

But here, where can there be any room for the question of this body.

The Shastras speak of various kinds of bodies, such as:

shudhar - deha (perfect deathless body), free from infirmity due to age and death,in which case contact with the world is maintained through maya. Then, there is the-

siddha - deha effect body), which is invisible to common people-when in action,through volition it appears in a body constructed (for that purpose). And we have,further, heard of -

paramukta - deha (super-liberated body), which is also called -

chinmay - deha or Jnana-deha (body permeated with consciousness).

However, all such bodies too seem to have, in some particular cases, a historicalbackground, in as much as the bodies of this kind relate to different stages in keepingwith the technique of sadhana and also the power developed through it.

Here is our body and identification too with it. In the universe, the world andtranscending it, however, there are numerous forms, absence of forms, un-manifestedforms, pertaining to the sense of want and no want which we do not know and fail tocomprehend. How can it be conceived in the state of mind we have?

On the other hand, here is manifestation in the form of this daughterï¿½

-this super moment is considered from our point of view. In the physical growth and thevarious phases of development in the social context passed through, which can be noticedeven today - all that (phases) is He alone at all times?

If the issue of sadhana is raised, even in that area, we have been hearing that there areinfinite techniques of sadhana and their culmination is in identity with the Self. But is notthe fact of realization, absence of realization only for making us understand (the role ofsadhana leading to perfection)?, where the question of realization, or absence ofrealization, the stages or absence of such stages has no place, one becomesdumb-founded-in Him alone lies the answer.

Can any sense of bhava and of want have any place here? What, then, is the objectivewhich sadhana aims at? Indeed, about this too, we have been hearing: - 'He is absorbed

in Himself, in His own play, through His own Kheyala.'

Just as the entire kriya in the context of the body as observed in a simple and natural


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way, such as beginning with movement, hearing, listening, sitting down, etc., (so also) theplaces where is mentioned play of sadhana, explanation of Tattwa, etc., (are all) in THATonly.

The body with its physical form which is within our range of vision; even though it is abody, in fact, how could such a body be?

On the other hand, in this form, in that form-indeed, in each form - is that:

aparupa (superspiendour) as also

arupa (the formless) could the same be in the form of this Vigraha?

Even when spoken of as Infinite, the last word has not been said; when spoken of asOne, then too it is confined to a number, and so the assessment is not correct either way.In spite of its being everything, it is the same even without being anything-what to say,what it is and what it is not?

So, indeed, when called a body, it is not merely the body. Even when admitted as absenceof body, the question of body, however, remains. When all endeavour to catch andcomprehend is paralysed and is at rest, is it THAT which reveals before our eyes in theshape of a body? Where is any further question here o being within the reach ofunderstanding? Indeed, we have been hearing: how can one catch Him unless He allowsHimself to be caught?

A touch of the momentary flash of that super-purifying, super-auspicious Realitypertaining to this Vigraha, draws one, we know not how, wher and in what way, to thetouch of the bottom of the limitless and fathomless One. All at once, one gets awakenedin oneself by oneself in some vast expanse of infinity. While making an effort to catchthrough language and idea, both of them become stupefied and still by themselves withinthemselves - there is maha ashchariyawat (like a super-wonder).

The Vigraha in the form of this daughter, whatever its reality may be -when thismanifestation initially appeared in the lap of Shriyukta Mokshada Sundari Devi, how didthis touch allow itself to be comprehended by her? This, indeed, crops up in our mind, aswe re in its realm, but this concerns only Him who alone granted the giving and taking ofthis touch. Nevertheless, here is the receptacle itself, which revealed before the world,taking It into her lap. In fact, the people of the world in me, indeed, for all of us, is themanifested un-manifested - can we take it as such?

This acquisition - can it be adequately expressed in language?

Moreover, we are neither sure nor in a position to judge properly whether the languagewe use here in a particular context is erroneous or appropriate we speak about it only aswe are made too. As we recall the auspicious super moment, we offer, with our entirebody at the feet of Shriyukta Mokshada Sundari Devi and the Vigraha in her lap our


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pranam, pranam, pranam.

It (Ma's Svarupa) is that, which is possible not possible to be within Visva-jagat andBrahma-manda, beyond them and what is beyond not beyond even of that. That is, there,the place for revelation of relatives as beyond not beyond is possible, not possible aswell - (relatives are possible through) affirmation, negation, affirmation to negation aswell, negation of affirmation too negation of negation as well, and yet none (of them) atall.

It is also beyond sound too, beyond speech, absence of speech - this is what we havebeen hearing about.

The Aparushaye (pertaining to no person, eternal and owing its authority to no individual)is there where it may be and eternal.

There is that Supreme, Marvellous, Unique, He in Himself, Svayam Svarupa (the Self andReality in Identity, what it is, that alone it is. What is before us in physical form is,indeed, that which is un-manifested, ineffable, that which is self-splendour, also theLight of the great Light - Self-Revealed Un-revealed.

It (Ma's Svarupa) is

Purna (perfection),

Paripurna (all perfection),

Sampurna (complete perfection),

Mahapurna (super perfection), where the question of perfection, imperfection, part andwhole has no place-therefore), with what letter, what word, what language and whatmetrical composition can this be expressed? Where (the terms) relative and(non-dependant) do not arise at all, indeed cannot:

in fact, this negation too reveals in identity with THAT only.

Is this play too not He in Himself?

Though in darkness, what awakens from within our heart is: who is He in the lap ofShriyukta Mokshada Sundari Devi?

Svayam (He),

Sva (Himself),

Akhand (Undifferentiated Whole),

Sampurna (Complete Perfection) THAT only, the Ultimate, the Supreme!


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This embodied form of Ma in our presence-what is thus seen, does this alone encompassall the facts ?

Identification of a jiva, with his body is for experiencing the fruits of merits anddemerits earned in the context of actions in past lives, i.e., to fulfil this by having abody, with a certain span of life ir which to experience those fruits.

But here is Ma with Her Kriya, etc., related to Her body.

That these Kriyas are performed by one born as a jiva, we have never heard Ma makingsuch statement. No doubt whatever comes to our view (about Ma) all appears as if it islike ours. But even though appearing like ours, are these ever really like ours.

In the Shastras, there is a mention of the existence of various types of bodies, such as:

amar-deha,

siddha-deha,

paramukta.deha, etc., i.e., they represent the forms of bodies according to stagesachieved by sadhana.

But here is the body, Ma - that this is the result of sadhana, yogakriya, Ma has neverexpressed to this effect.

Transcending all cause and absence of cause, is it that which is in he form of all formspertaining to Visva and what is beyond Visva, the formless, unmanifest, that as well ?

The manifest-unmanifest, the body as it is, how to comprehend it in this mind of ours ?

Question arises : here is birth, physical growth, such as a girl, badhu, and various formslike sadhana in the midst of all--what are all these then ? In all changes, 'it is the sameself at all times'. That is, in all changes or absence of change, it is the one and the same.Where the question of one, two has no place, what Ma refers to as THAT only, this isMa, Herself in Herself in the midst of us all!

The question of re-birth, or previous birth does not arise. It is self-revealed a play withthe appearance of a body through Her own Kheyala.

Then what is the objective of sadhana, where attainment, non-attainment, all indeed isthe self - It is Her own play with Herself in Her own Kheyala.

Just as there is rising, sitting, movement, speaking, etc., of the body, so also the play ofsadhana, discourses on abstruse truths, etc., are the same indeed - THAT only.

Therefore, what it is being all, the same it is,


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indeed, without being any -THAT only absolutely.

Although a body is here, yet it is not a body-while having all dealings, it transcends alldealings as well. Therefore, what it is and what it is not; this body and its dealings are allbeyond comprehension by mind. What lies beyond the reach of understanding, how tocomprehend that who will comprehend unless He allows Himself to be comprehended.

He only - THAT alone - in whatever form that appears before our eyes. This Svarupa-although being all, transcends all. This is, in fact, beyond, beyond not beyond, that is,though all the relative aspects are preserved, the question of any aspect has no place.

This, in Ma's language, is affirmation, negation, affirmation too negation as well, negationof affirmation negation of negation. This means that whatever is accepted as manifestedforms, all, indeed, again is unmanifest too-affirmation, negation.

Then, manifest unmanifest as well-affirmation too, negation as well.

No question of manifest unmanifest - negation of affirmation, negation of negation, etc.The objectives of diverse sadhanas such as

shabdatita ( that, which is beyond sound),

Apaurushaye, etc.,- in all these objectives, It is in eternal form.

Therefore, there is that Ultimate, wonderfully strange, Himself in Himself, the SelfItself and referring to It, Ma says : " it is that what it is."

Consequently, what is in gross form, the body as it appears, here only is that unmanifest,beyond description as well.

He Himself,

the Splendour Itself,

Light of the great Light too,

Self-revealed Un-revealed.

So, unknown to us - who is that ï¿½

He Himself,

the Self, the Indivisible Whole,

the Perfect,

THAT alone,


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the Supreme,

Ultimate in the lap of Mokshada Sundari ?

MA'S SVAMOOL LANGUAGE -

- ABOUT SVAMOOL SVARUPA TATTWA

In reply also to questions by jana-janardan (various people) and indeed by us too, inparticular, we have heard over and over again from Ma's mouth at different times, wordsrelated to the idea and language pertaining to mool. So we could have a little familiaritywith all this language and have been able to incorporate a little of it in this writing.

Some one may think that there is a flaw in respect of syntax in the placing of words andletters (in this writing). But I submit from the depth of my being that one can certainlyfollow this language properly, provided one can attain the stage for its comprehension.

It is His mercy that He has bestowed what I have in my heart-if only He would confersomething still more, if He would bring about awakening! By all means one understandsand comprehends in his line of thinking according to what is admitted by his mind. But,indeed, all matters are, of course, apprehended and grasped according to the state of themind-this fact too we shall have to bear in mind.

Whatever we accept mentally is, indeed, in keeping with what we think, which is certainlyin the realm of the mind. On the other hand, where abstruse truth pertaining to the Causein identity with Reality Itself (Svamool Svarupa) is concerned, it is, indeed, not at allwithin the working of the mind-in fact, it can never be apprehended by it.

As our repeated reading of the words concerning that Supreme Wealth goes on, whilepursuing that trend of thought in the realm of mind, there unfolds, at some unknownmoment, a reflection of this touch in connection with the purification (of heart) leadingto ever-present Remembrance. With that hope, we go on progressing.

Our language that follows the syntax of grammar in the context of subject, object,predicate, is the language of mental conception. Through this language, one has to followa revolving movement in the domain of duality sustained by imagination. A movementaiming at the realization of Svarupa on the dissolution of duality is not possible on thebasis of imagination.

Ma's Svarupa and Svarupa of Ma's language are identical-this language pertaining toSvamool is Svamool Itself only.

Now, just as through japa yoga, there is unfoldment of Chaitanya Shakti, latent in themantra, in the same way, Ma's language being Svamool Itself, works conferring thereflection of its touch even in the mind as well.


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That is why, as a result of repeated reading of Ma's words, there unfolds, at anyunknown moment, a reflection of this touch in connection with the purification (of heart)leading to eternal remembrance. That is, the context in which this purification takesplace when a reflection of its touch is received this, indeed, refers to the reception ofthe reflection of touch pertaining to Ma's Svamool language.

As a result, jut like the touch of fire ignites fire, in a similar way, purification of heartfollow, helping the removal of the curtain of ignorance and that leads to identificationwith the objective.

There unfolds the eternal remembrance,

where the question, remembrance and

absence of remembrance has no place ï¿½

- there is that Svarupa of Self, an awakened revelation.

That is why a sustained endeavour must be made to have a touch of Ma's languagethrough reading her words over and over again.

With the hope of gaining that touch, the course of our movement should be inspired with.

Ma's Svamool Language

and the language, which originating from the mind

Quite a long time back, when on one particular' occasion we asked Ma, in context with atopic under discussion, "Idea, language and letters which are in vogue are the letters andwords in sacred books of eminence as well as those words pertaining to Svamool, whichwe hear appear almost the same to us.

How, then, are we to comprehend (the difference between them)?

Ma: - "Oh! you are trying to comprehend that word indeed, through the language ofmental realm! The word, which at respective pitches is low, intermediate and high, isuttered in accordance with the stage and state (concerned).

On the other hand, what does not belong to the realm of the mind, there, in the utteranceof a high one, are low, intermediate, infinite, finite, and quiescent-where this is andtranscending even this, there it is ashabda (no sound).

Where all Kriya pertaining to Svakriya is self-revealed, there,

in the akshara (letter), is negation of akshara,

in the negation of akshara is akshara; further,


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there is no question at all of

kshara (perishable)

akhara (immutable),

akshara and negation of akshara.

It is, indeed, in all, and also surely in un-revealed too.

Where Shakti in all entity is in evidence, not in evidence, there is in aspects and waysceaseless pouring-in, not pouring-in as manifest and unmanifest.

Where there is no question of manifest, unmanifest, beyond manifest, beyond all, notbeyond, it is THAT only.

In the mental domain, all this can never be contacted or grasped.

So, about what you said, 'how to grasp it?', ï¿½

ï¿½try to find the answer to this question with effort without break, and while adoptingappropriate idea and language in the mental realm for progressive movement, remain everdevoted to this endeavour.

But bear in mind that that kriya (mentioned in the last paragraph) cannot becomprehended in the domain of the mind, since here it is Sva-Prakash (self-revealed),Svarasa-Svarupa (Rasa in identity with the Self) - where form and formless have noplace.

Of course, one has, indeed, to make an effort all the time to remain devoted to one's ownkriya to remove one's own veil, own curtain of ignorance so long as one is in the realm ofmind."

Here is clearly mentioning he aspect of the revelation of Svamool through languagepertaining to Svamool. And, in that context, a comprehensive Svarupa of ST'amool hasbeen unfolded. In connection with this statement, it also follows that one remainsconfined within mind through mental language this fact too is being brought to light.

As a worldly language can awaken an elevated bhava, so also it can bring about lower andintermediate states too.

But elevated, low, intermediate, all bind down in states of mind only;

they never lead to removal of ignorance.

On the other hand, the language pertaining to Svamool leads to revelation of

Svamool - this fact is as received through Ma's words.


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While there are low, intermediate comparative ideas reflecting worldly ephemeral forms,there are, again, infinite, finite, quiescent forms too.

In all of them abides the sustaining principle Svamool and also in the forms of beyondnot beyond them.

Again, there are different states as well, such as:

absence of akshara in akshara,

akshara in absence of akshara.

Moreover, there is no question also of

kshara,

akshara,

absence of akshara -

where all Kriyas in entirety caused by Svakriya are self-revealed, all of them aresustained by Svamool.

Again, in un-revealed, unmanifest also is that Svamool.

Manifest,

unmanifest,

manifest-unmanifest,

transcending all,

not transcending, where, again, the question of all these - has no room,

they all are indeed - THAT only.

In expressing "THAT only",

Ma, in the context of Svamool,

is referring to Her own Svarupa by indication.

The word "THAT" mentioned here, as indication of Ma's Svarupa, will be found again andagain throughout this series.

'THAT only' - this indeed is ï¿½

in all,


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not all,

beyond all,

in manifest,

unmanifest and

in what is feasible or not - say whatever you may, it is that only.

All these facts are ever beyond the grasp and comprehension by mind.

Our duty will be to remain devoted to our daily routine of kriya in order to remove theself-curtain of ignorance.

Svamool Tattwa explained

Analogy of Seed - Tree In reply

In reply to a query, Ma added further,

"From the point of view of intellectual understanding, this also has to be observed :although infinite seeds are preserved in a single seed, still it is called only a seed.

Akshara (immutable), which does not undergo ksharan (mutation) - Shabda Brahma(primordial sound), you consider as identical.

In the seed that bears a tree, there, everything comes to light and disappears even whilethe seed-principle remains preserved.

In the journey one undertakes to realize the Mool Svarupa of the seed-principle, theshabda (sound) and akshara (syllable) related to it, while coming to light, bring about therevelation of the Ultimate Supreme Shabda.

It is that Akshara Shabda in which reveals the manifest unmanifest.

You should know that everything is indeed in Bhagavan.

Try to comprehend as much as possible according to the strength of your mentaldevelopment. On the other hand, where there is the uncreated, absence of syllable,no-sound as well, there it is that the Reality and syllable are in identity (Svakshara) -this is the distinction.

When ordered by the Guru' the book as Attainment Itself of Supreme Wealth has to beread agaln and again.

Anakshara (absence of syllable) in the form of akshara, -


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Ashabda - this truth too will be granted at the appropriate stage.

Again, the syllable in which there is no mutation,

sound, which itself is indeed that syllabic,

beyond sound as well - the revelation of this too is given.

Bhagavan who is Himself in the form of the Sacred Book,

Brahma in the form of (Akshara Brahma) - indeed, He gives Himself to Himself.

Bhakti (Devotion),

Bhakta, (devotee),

Bhagavanta (Bhagavan) and

Guru are four names of the same principle.

In fact, you all hear this also from the Ramayana.

You hear from the Bhagavata too ï¿½

Bhagavan, Brahma, ParamAtma are the three aspects of the One.

The same is heard also from the lips of mahatmas (saintly souls) in spiritual gatherings.

Here is an indication of Svamool Tattwa, citing the example of seed and tree, and in thatcontext, all that can be unfolded by Shabda (sound) pertaining to Svamool, those aspectstoo are indicated.

Just as a single seed is in the forms of infinite trees, movements, states,manifestation..., un-manifestation, and with and without - all these transformations, theseed-in-essence is ever one and the same, so also Svamool has to be under-stood.

That is, a seed sprouts into a tree, and from that tree, when it bears fruit, the same seedis received back.

Consequently with the seed-in-essence ever remaining preserved, there are appearances,movements, states, growth, changes, etc., followed by even the disappearance of thetree.

In the realization of Mool-Svarupa pertaining to Bij-tattwa, there reveals the

Supreme Ultimate Shabda.

But where Bhagavan is concerned, in the context of language pertaining to Svamool, allaspects of Shabda are there, manifest, unmanifest, and there itself, again, are the


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Uncreated, absence of akshara, absence of Shabda too.

This is the Self as akshara."

Here is Ma in the form of akshara (syllable) i.e., this Grantha, and its reading over andover again has been mentioned here.

As a result, unfoldment of various stage, revealing various Tattwas too in the course arestated as well, such as absence of akshara in the form of akshara and absence ofShabda, proceeding further, there reveals akshara the immutable One and Shabda itself- that akshara beyond Shabda too.

So Bhagavan Himself, in the form of this Grantha, form of Akshara-Brahman confersHimself in Himself.

GIRIJI'S ( Shree Muktananda Giriji Maharaj )VISIONS, etc.,

IN THE CONTEXT OF MA'S ADVENT

In continuation of the previous topic, being curious for some facts about Ma's advent,Giriji was approached, and in response to our earnest enquiry from the core of our heart,she replied: "Your Ma was to make Her advent in me, but even two or three months before that, suchwas the concurrence that I very often saw many Avatars (Incarnations) in various forms, numerous deities

and gods come near me in a vision - what a glorious manifestation!"

Again, wen the advent of your Ma in me became definite, then sometimes during thatperiod, while sitting and truly awake, I could feel an indescribable environment.

In my room itself, I used to have a vision of all these appearances repeatedly in a likemanner as if the previous vision was also included.

Further, rishis, munis (sages and ascetics), numerous vigrahas of deities, etc., in theirrespective moulds familiar to me - of course all were certainly not so known at that time -would appear within clearly cognisable sight, and sometimes a few among them wouldeven be seen moving about.

On the other hand, I would, with an inexplicable inner experience, welcome and extendavahan and varan (ceremonial reception) to them with reverence.

The Tattvick Svarupa of this Advent ï¿½

where the Question of Kriya-yoga pertaining


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to Essence of Woman and Man has no place.

A question arises in our mind about this kind of vision.

We hear similar accounts also in the context of the advent of Avatars (incarnations),maha-purushas (great saints) and all such personalities. In this connection, how are wegoing to account for this case where the question of contact of male and female principledoes not arise at all.

Again, it also occurs in our mind: who will answer this question?

If some one would make us understand intellectually the aspect and method pertaining tothat principle according to his state of development! However, can we not take intoconsideration the distinctive features as are in evidence in their entirety and let It beconceived in our mind as to what and who can really be there in those characteristicfeatures?

Everything takes place by itself

- Whatever it is in Any Placeï¿½

From the time the child came to light, everything took place by itself and in concert withthe place and the objective concerned.

The wider-lying course of bhava in all Kriyas relating to inner world, outer world, Kheyalaof sadhana, in fact, in all affairs, if any one cares to observe, is king place at all times byitself, even openly too.

This fact is being experienced by us a little, whatever possible.

Even in jiva-jagat (our outer world and the individual self in it), those who progressaiming at the inner world, they, too, if they were to reflect and consider, would find thateverything is happening by itself in 'I1IAT only. We merely keep on saying thateverything is done by Bhagavan, on account of which all work is accomplished.

But there is the testimony before our eyes, relating even to a little of the external world,as if that also is not excluded here.

Indeed, we are having direct pro' of the same little, whatever possible.

Ma always says : "Anything concerning this body, all takes place by itself."

The statement 'takes place by itself' is an indication of Maï¿½s Svarupa, where,


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actor,

action and

object of action - is the Self, Self ï¿½with the Selfï¿½.

Who is 'there' to take notice of different Kriyas and define them separately?

In this action, pertaining to Bhagavan, i.e., Svakriya, the self itself is action.

In action of Bhagavan, it is Bhagavan alone - what is in mool, the same is in sthula.

But action pertaining to jiva-jagat - is sustained on differentiation between

actor,

action and

object of action, and such actions lead to:

rebirth with a body,

its span of life,

reaping the fruits of merits and demerits earned through past karma and continued in thestream of births and deaths.

Karma pertaining to Different States :

In the context of Maï¿½ Svarupa -

what is the Language of Karma Here?

We asked Ma one day, "Ma, can there be any action without its doer?"

Ma : "Your viewpoint is of the outer world. In all that, it is natural for this question tocome up. But you are trying to catch and comprehend the following:

Karma (unlimited action), corresponding to the nature of stage and state;

akarma (inaction), corresponding to the nature of stage and state (too)v.m. ;

ï¿½where the question of karma-akarma cannot crop us - this has its own place;

ï¿½where the question of being born out of karma can no more arise at all - this tooshould be comprehended.


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On the other hand, there is the incomprehensible truth too;

what is beyond ï¿½

not beyond - all this - (in)v.m. any language?"

Immediately after saying just this much only, Ma became silent.

Once more, a question at another time: What about the state of sakshi (witness)?

Ma : "Whatever and of whichever state it be (including that of a sakshi) the state andstage to which it belongs will have to be located."

Everything about Ma takes place by itself.

Where there is no question of a second entity, there, -

in action, the actor is action as well

as the form of the result of action.

Therefore, the self only is its action and also the outcome of that action, that is, it isself alone in itself.

Since such action is not possible in the domain of mind, so the question:

Can any action take place without its actor?

In reply, in Ma's words: "Action in the external world is not possible without its actor.But besides this, in a different form of relation, between

actor and action,

action has diverse Svarupa, such as

the place and state of no action,

no question of action,

no action, etc."

Then, what is the Svarupa of Maï¿½s action out of all these?

In (Maï¿½s)v.m. reply : "This Svarupa and its action - where is the language for it?"


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That is, without the revelation of Ma's Svarupa the Svarupa of Ma's action ever remainsout of grasp and comprehension.

Varan (Reception) of Vigraha etc.,

by Giriji - SvaJyotiSutra

(Related to Light in identity with the Self), pertaining to theSupreme Advent.

Again. reverting to the previous subject, we asked Giriji: "Giriji, you neveraccorded varan (reception) like this to gods and deities before; why did theurge arise to offer such a reception now?"

With a little smile, Giriji said, "How to explain why this urge came?"

From the mode, gesture, pose, etc., in the utterance of Giriji, it was understood thatthere were still more facts, which, as such, could not be revealed. Again,

on asking Ma about this ceremonial reception on the part of Giriji,-ï¿½

- "There is no Kheyala to tell anything on the "subject"" - so saying Ma immediatelybecame quiet.

We feel that this mode of reception accorded by itself to itself must be Sva-Jyoti-Sutrapertaining to the Supreme advent.

Varankula (Winnowing Platter for Reception) Received by Giriji:

Ma Explains its Significance.

In the reply to our query, there was no root in Giriji, which could produce any fabricationand a well-arranged deceptive shape of facts with exaggerations at any time, at anyplace. The veracious and innately guileless nature of Giriji is certainly known to all. They,who have had personal acquaintance with Giriji-all of them, without exception-have praisefor her in super-abundance.

Further, in the context of this talk, Giriji continued, "I was sitting in my room wideawake with an unaccountable inner feeling. That day I saw that from somewhere ï¿½

I do not know from where-appeared a young lady -,

dressed in the garb of a badhu,

putting on a sari with a red border and a veil on her face, and after

placing in my hand a varankula (winnowing platter) decorated with requisite articles for


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ceremonial reception,

became invisible there itself."

At some other time, in the context of various topics, we asked Ma: "What may it be, Ma,that while sitting in the midst of an assembly, some one got something quite substantial,while no one else in the assembly was aware of it and the same disappeared as well - inwhat way can this happen?"

Ma : "There is a state and stage for this too.

With that particular stage becoming manifest, such kind of revelation has surely to

take place. But, in the ordinary course, all this cannot happen.

The revelation of all this is an extraordinary and profound Kriya, which takes place

through an appropriate touch

at the moment

when it is Svakriya.

When somebody gets something - then this takes place in ignorance - a material

object being received in an outwardly perceivable way.

On the other hand, your question about the receiving of an object: a manifestation

in the midst of an assembly.

From what Mool Sutra within the light from an inaccessible region does this

revelation take place?

No word about this is forthcoming; indeed, it is beyond your grasp.

Only in that concurrence, know you, can this revelation take place.

But he who was the recipient, his state has also to be taken into account. Where

there is the appropriate place for receiving all these things, there only such a

revelation takes place immediately that object -

reveals in concrete,

it remains stationary for just that little while as required and then

disappears too.

Therefore,


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what is visible is invisible,

invisible is visible, how are you going to grasp it?

All this - does not belong to Srishti-Drishti (the ordinary world of creation and

perception) in the domain of mind."

In connection with Giriji's other vision and the like, Ma had said in reply to a question ona certain occasion some time back:

"One may have some experience at a certain stage in sadhana - all this can-not besaid in any way in the case of Giriji.

Any moment in which something takes place concerning Giriji, is that time, which ispermeated by THAT only (action in the One only)."

Continuing, Ma added a little further, "As you play (the instrument, so you hear).Everything in its entirety is beautiful at each particular stage - all these come to lightonly when the right time arrives."

Receiving Varnkula:

Seif-revelation of this Kriya,

a Result of the auxiliary factor that is Part and Parcel of Reality Itself Coming of Light.

It appears as if Ma did not give any solution in respect of the query mentioned above.Again, after more than a year, we placed this very question

before Ma: "Some one appeared and handed over all articles for puja and for arati(waving of light) etc., which were received not in a dream but in the waking state, -

who was he that could come in this case?"

At times, we are really desirous of knowing and receiving (from Ma) and our effortreaches its climax according to our strength.

In no case do we give up our effort.

Sometimes, we remain seated in silence with a despondent look. All the same, the thought'how to get it (from Ma)' keeps on coming up ardently from the core of our heart.

So, with different gestures and raising various topics, we talk also a little. Accordingly,in between this we hinted again, saying:

"Ma, how then will this be understood?"

At once Ma assumed such a strange appearance that we all really did get frightened.


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At the same time, we were unable to give it up (the effort) as well - this (urge) alsoworking simultaneously in us. With a semblance of little snubbing and remaining in aserious mood, Ma indicated to us as if She would not divulge anything at all.

Of course, we certainly did not get up, but kept on seated.

In the meantime, Ma said with a broad smile:

"This is really not a matter of the inner world.

The environment in which this takes place, who is it that is there do you know?

It is difficult to understand it through intellectual enquiry and the like.

In this vision, there is no question of dream no dream; it is sahaj (effortless) movementin the midst of all moments.

On the arrival of a specific time, Bhagavan's kriya as Itself takes place.

When that specific moment arrives, then,

at that very moment,

appear in concrete form (as mentioned above) the articles in their entirety, in order thatSvarupa-Kriya may be completed at the super-moment pertaining to the Supreme - thistoo really happens.

Try to grasp in the context of your query what that particular kriya is.

In that Supreme, that form is

visible in invisible,

invisible in visible.

It is positively there where it is to be, coming to light at the appropriate time.

Beginning with the relevant mystic diagram (yantra), flowers and other articles, andfollowed by invocation, puja and the like of the deities Rama, Krishna, Shiva, Durga,Brahma and Vishnu, the appropriate ritualistic sequence of kriya & conducted atrespective moments, of course, with the help of requisite collections.

You are certainly performing puja and the like regularly in order to realize that kriya,which attains perfection at its own particular moment - this much is what relates to yourquery.

But bear in mind what manaspuja (mental worship) also possibly signifies.


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From where does its Svamool originate?

Make an effort to catch and comprehend that here too it (manaspuja) is (done) with therequired collection in the appropriate sequence.

Also, try to understand that the puja, which you perform is ï¿½

to enable you to get established in your objective in identity with it.

Bhutshuddhi,

anganyas,

karanyas and still more items in their entirety - all these,

angamudra,

other Kriyas, etc., all in entirety are required to complete puja of a sampradaya, followingthe course of its puja according to the order and injunction of Shastras for therevelation of the Svarupa-Svakriya of the Self. The moment that kriya isself-revealed, as a result of the auxiliary factor, which is part and "parcel of the Reality"itself, coming to light, what has to take place at a particular time does happen at thatmoment only.

Do you not see that in this world, ordinarily, you maintain the sense of identification toowith the deity when you worship it in accordance with the prescribed order, procedureand the like.

Whatever is to be revealed when any japa, dhyana, puja reach their culmination - for justonly that one puja, one japa, one dhyana to take place, the aim of which is self-revelation, - for the touch of that."

In the context of the winnowing platter, decorated with requisite articles for a ceremonyof welcome to a deity, coming in Giriji's hand, what is the nature of this darshan andwhat is the reality of this kriya of offering and acceptance? In reply to this question, Masaid :

- "This revelation pertains to the light from an unknown depth in connection with Mool.All this "creation-perception" is not within the purview of the domain of mind-

absence of vision,

in vision,

vision in absence of vision.

By this statement one should understand that this darshan does not pertain to the


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kingdom of duality.

Since it is Svakriya, this vision is sustained in the unmanifest beyond vision.

And yet, while maintaining the unmanifest, there is, again, this manifest vision too. Thisis indeed, the Kriya pertaining to Bhagavan in the Svarupa of Bhagavan.

In that supreme, it is definitely there - where it is to be, and reveals in appropriatetime."

In response to a further question, Ma said:

-"This is not a vision in a dream, nor in absence of a dream.

This is the Kriya pertaining to Bhagavan and takes place in His Svarupa.

For the completion of this Svarupa, Kriya, when that moment arrives, there isself-revelation in visible forms all in entirety with associated articles.."

That is with that Supreme Advent of Ma, all these are in the context of the Light whichis She Herself.

Her Advent, when that Supreme moment arrived ï¿½

that ceremony of welcome and

"invocation Kriya" too,

were inseparable from Herself - it is Kriya pertaining to Her Svarupa.

With the manifestation of associated articles, an essential part of Her Svarupa, theretakes place the self-revelation of that Kriya. That is, Ma's Advent is certainly not a casesubject to any relation of cause and effect. It is revelation of Herself in Her ownKheyala-this is Her Svarupa-Kriya.

Invocation and welcome ceremony are associated Kriyas pertaining to this Advent and itis She only in the form of these Kriyas.

Here the ,particular emphasis is on the moment of Advent.

To cite an example, Ma says:

- "Puja, etc., which are performed always, certainly, they are done with the help ofmaterials required for puja, and following, in sequence, certain Kriyas of anganyas,karanyas, etc., according to the precepts of Shastras in consonance with the methodpertaining to that particular Puja.

And it is only on the revelation of the moment when the Puja accomplishes completion


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that the Kriya attains perfection and one is established in one's objective in identity withit, which means an undifferentiated revelation of the object of puja, the performer ofPuja and the performance of puja.

This is indeed the moment when Svarupa-Svakriya is revealed.

This puja, when established in its Svarupa, is the Puja of the deity being in identity withthe deity. In other words, 'the deity worshipped is Himself in the form of all Kriyas, inthe form of all articles of puja and also in separate forms of each.

The Ishta Himself is all in entirety pertaining to the puja.

This is the moment when the Ishta reveals the puja attains completion, and it is only for

the revelation of this moment when that one single puja may take place that one isdevoted to do puja daily.

In a similar way, it has to be understood in the context of japa dhyana, etc.,

- that one japa, one dhyana.

In the completion of such puja, it is the attainment of a sadhaka, which he had notattained before and is a revelation in identity (with Ishta). But in the case of Ma'sAdvent, the associated kriyas, etc., all in entirety are Ma only. In connection with thisAdvent, the accompanying invocation ceremony of welcome, etc., are Ma only in HerSvakriya.

In this context, in connection with the puja of a vigraha, etc., when the image is firstbrought into the house, there is first of all the invocation, and then the ceremony ofwelcome is offered to it according to the prevalent practice. That this function too hasan important place in such religious activity is also pointed her.

GIRIJI'S DARSHAN AND ITS TATTWICK FORM

IN THE CONTEXT OF MA'S SVARUPA

In the previous context of visions of gods and deities, Giriji, continuing further,

had said: - "Look, all this that I saw, indeed, did disappear at that very moment and thereonly.

I, certainly, did not see any one going out.

This incident was of special significance on only one day. Besides this, visions of thisnature used to occur frequently. Moreover, you are now with your Ma; so many among youwere also there.

Giriji mentioned even the names of some of them.


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We enquired: "Giriji, that varankula which was given, what did you do then?"

Giriji: "Initiating varan and arati at the centre, the same was extended equally with thesame deference to all the Avatars and the rest--all those who were present there at thatmoment."

Another question to Giriji: "All these visions which you had, did anybody else know aboutthem, did you not also tell about them to anyone ?"

In connection with all these queries, this fact came up that many people had theimpression in their minds that if anyone had any visions pertaining to Bhagavan and thelike at any time, no one else except the Guru should be told about them.

Once disclosed, such revelation never occurs again.

Of course, this belief is, indeed, ingrained, specially in the minds of village folks.However, as for her, Giriji also made it known that whatever concerned her directly wasalready there. The distinguishing features of Giriji's vision, according to her words ofmouth:

"Whatever Kriyas are taking place - awareness of that 'kshanmuhurta' only.

Anybody of the world,

at any place who is there who is not,

to whom has it to be reported-indeed, in the context of any of these,

no question has any place. Tocorrect

In response to your earnest query all this has been disclosed after the lapse of such along period."

In Giriji all these Kriyas would take place in such a real and direct manner that nothingcould be said with pin-pointedness about the length of period which elapsed or particularmoment of occurrence. In household work and also in all other kinds of work, allhappened in this very manner. Indeed, everything occurred in an effortless way, in a realand direct mould and pattern. As if glittering, such visions as were seen day and nightappeared in bright light.

Issues of light and darkness had no place there, as it were.

In Bengal, especially in its Eastern region (now known as Bangladesh) it was the traditionthat whenever any vigraha and the like were brought to one's house for puja, it was afterthe vigraha had been first of all immediately accorded welcome, ceremonial reception andthe like that it was installed in the right place in the room set apart for puja.


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These ï¿½

the visions,

the welcome and

ceremonial reception which were revealed at that particular time in Giriji-what and whocould be their antah-sutra (inner-cause).

Indeed, this mahasutra (super-cause) is in Giriji herself. Regarding all these visions andthe like, what we could gather bit by bit in response to our repeated questions day afterday was that before this, Giriji had never opened her mouth in front of anyone. She hadnot disclosed it even to her children, and we do not know how much and what knowledgedid even Dadamahasaya have about it.

We have been observing all along that Giriji always remained engaged in her japa and thelike in silence and with a composed disposition. When disciples and devotees visited her,she would initiate spiritual and allied talks with them. A discussion in depth with Ma onany spiritual subject any day-all that was not seen by us. She was in the company ofMa-in that alone she was contented and in joy. She took sannyasa only to remain with Ma.And we never noticed Ma too calling Giriji and telling her anything in particular about aspiritual and allied subject. As Ma would talk to all, so also She would to Giriji if she wasnearby.

On our point by point queries, Giriji used to narrate sometimes to some one of us, beyondthe earshot of Ma, facts relating to Her which were to Giriji's knowledge.

At the same time,

she would turn round to make sure that Ma had not already come.

Noticing this mental uneasiness of Giriji we would laugh and comment,

"We see, you are afraid even of your daughter!"

On hearing this, Giriji would softly smile a little (in keeping with the humour of thesituation).

We heard that once Giriji had said: "The visions of the Avatars, which used to take place

- it was your Ma only in each of those forms."

That no special reference in connection with Ma's physical body should reach Ma's ear atall, as it were-such a disposition in Ma, we have always been noticing.

That is why Giriji used to discuss with us without letting Ma become aware of it. We too


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would talk to Giriji in a similar manner.

All of us had one particular fear, with Giriji too joining us in it, as it were, that if adiscussion of such a nature were done ï¿½in the presence of Maï¿½, She may causesomething untoward to happen to Her Physical body-this fear and apprehension, indeed,persist in us.

This trend may undergo a change in future - that is what we are waiting for. Of course,we have been always noticing changes in Ma's ways from time to time.

Again, continuing in the context of the previous subject, Giriji said,

"At that time what came in my vision - all those vigrahas and the like -were seenglittering."

Whatever happened that time is still before my eyes.

Of course, I had heard about rishis, munis too; all those were also there.

Question : In the vision of the vigrahas and the like, was there any conversation or was itonly a silent darshan?

Giriji shook her head, signifying thereby that she did not wish to disclose everythingfully, but added that:

" All those various forms and the like manifested with full brightness.

I remained generally unconcerned about the identification or otherwise of all of them.The Avatars and the like, as well as many vigrahas that are familiarly known and heardof, were there, such as Rama, Krishna, Buddha - what inspiring glory!

Also, there were Vishnu, Narayana, Mahaprabhu, Shiva, Durga, Kali, Jagaddhatri,Saraswati, Lakshmi, Kartika, Ganesha-in fact, all others.

More, and still more, well known numerous gods and goddesses, as well as great saints,sages, yogirajs and the like were there in large numbers, whose portraits had been seenand also those who had been heard about.

In the joy engendered by the brilliancy and majesty of all these, what an experience ofoverwhelming nature, inexplicable indeed, which I cannot express in any language - astate of such experience too !"

Giriji had also further said that a little before Ma appeared Within the sight of theworld, a woman friend of the grandmother of Shriyukt Bipin Bihari BhattacharyaMahasaya, it was reported, had exclaimed, on looking at Giriji, "Great God ! What beautyand glow are bursting forth, as it were!"


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Continuing in context with the earlier subject, Giriji smiled and spoke in her innatelygentle and sweet language:

"Look, listen! What else did I see, do you know?

In all, indeed, it was just your Ma !

Simultaneously, in your Ma Herself, there was, again, as if, every one indeed -

those there, all of them, the numerous Avatars with their mudras and the like!

Also, Goddess Durga, in whose hands what all is ever there, you know, - all that

was, of course, certainly there.

The complexion of the body was of orpiment colour.

Besides, there were saints and sages, rishis, munis and also numerous gods and the

like and goddesses too. All these were very many - 50 very large in number that I

can say nothing about them.

On that occasion all of them had mudras of their hands in their respective

patterns. There was also the gesture of doing pranam and the like with folded

hands, as appropriate in each case during that particular period."

Atma-Gopan-Mudra

Takes Place by itself

The moment Giriji mentioned about the folding of hands by all of them, Ma at once rosefrom Her lying position and sat up. At the same time, stretching both Her arms with openpalms - the expression of Her face and eyes too was so unusual and extraordinary - andassuming an attitude of remonstration in a rather serious mood, exclaimed emphatically,"All such talk not in the presence of this body; Avatar and such others - before whomwould they be with folded hands?"

We rejoined immediately, "Self to the Self."

On hearing this, Ma, while maintaining Her palms in that same posture, transformedHerself with an inexplicable expression like that of a child.

Never before had we witnessed the like of this!

Giriji and we became panic-stricken lest She may cause something unpropitious to Herphysical body. Just at that moment, the following words, conveying a sense ofconfirmation of what we had said, issued forth when She spoke out:

"Yes, Bhagavan Himself is definitely to Himself,


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Visva-jagat as well as what transcends it -

are indeed in Him alone-certainly in Himself only."

The tone and mode of speaking in which these words were uttered were abnormal. In themeantime, Her eyes closed. Along with this She became motionless; in fact, for a littlewhile, she looked stationary like a rock then followed a flow of tears. The fingers ofboth hands had continued to remain open and spread out as before, and were so even atthat time.

When felt with our hands, the fingers were found to be stiff and hard like iron. Theyhad been kept open with such firmness that the veins on the back of the fingers and thepalms as well as the bones too had become distinctly visible for quite some time. Withoutbeing an eyewitness, it is difficult for anyone to have a correct idea of it.

Remaining wonder-struck, we all saw this for a while.

Touching Ma, Gurupriya Devi began to massage Her both hands and spine. Whileremaining in this state, the outstretched arms gradually relaxed and then suddenly thehands dropped into Her lap itself.

Again, immediately after this, the fists were clenched with steel-grip firmness, but thebody remained motionless as before with eyes closed. In the circumstances we got stillmore frightened and all the papers concerned with the account of Giriji's life story,which we had been reading out before her and Ma, were removed away by us.

After quite some time, Ma opened Her eyes while remaining seated.

A little while after this, noticing that Ma had returned to Her normal mood to someextent, we heaved a sigh of relief. This particular time-interval of that day was spent inthis way.

Earlier, at some other time, when the subject of such a nature as mudras pertaining tosome enlightened soul and also to exalted personalities, such as the hand-mudra ofBhagavan Buddha Dev was raised in the presence of Ma,

She had, in that context, and in response to queries at that time, replied:

"Indeed, there is Atma-gopan-mudra too, which takes shape by itself in the' Self."

Remembering those words at this time, we felt assured in our mind that the Svarupa inwhich we bad seen Ma in the present case, must certainly be of the form of Atma-gopanonly.

Secret of Ma's Hand Mudra

-Released Open Hand Signifying ï¿½Forbiddingï¿½,


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Clenched Fist with steel grip indicating absolutely obligatory Compliance.

Sometime later on, when this subject was raised in the context of various topics, Ma hadsaid, while answering queries, "The pattern in which the fingers had fashionedthemselves while spreading out to their fullest extent was accompanied from foot tohead by a sensation and a pulsation - indeed, something inexplicable, as it were, thatoccurred by itself."

We were positive that the released open hand was a form of kriya conveying 'forbidding'and the clenched fist with steel-grip firmness, being a Mool-Svarupa Spanda (vibrationItself pertaining to mool), indicated that the 'forbidding' could never be defied.

This, the physical body of Ma, in fact everything, indeed, is of that form-speech,movements, way of acting with others-in all respects, as and when undertaken, which wehave been seeing. Further, this, as we noticed now-novelty, sudden abnormality, followedby normalcy-how many more of such kind of phases have we observed before. That,which is the act of building, is itself the act of destroying-in fact, building anddestroying are One and the same.

We have heard that when the hands were closed it was a clenched fist with still-gripfirmness.

The open released hand signified forbidding and the clenched fist stood for theinevitability of compliance.

In other words, what had been forbidden, had to be inevitably effective.

Again, Ma sometimes, indeed, speaks in this vein too.

- "What you all talk and also make me hear is within the bounds of 'no' or 'yes'. Just aswhen hearing does not take place-as this is-and then when, in whatever form it may be,you make me hear as also make all known - so is this also exactly the same.

Though having separate identities, still only one, and notwithstanding being one theyhave separate identities."

Whenever, what-ever be Ma's kheyala - the mode of making and unmaking is, of course,certainly there everything is by Ma's Kheyala,

whenever,

whatever may happen.

Ma's Motor Accident ï¿½

That Hand Mudra.


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In the context of this incident, the mystery of mudra and the like of Ma's hand at thetime when an incision was observed in the palm of Ma in the motor car accident which hadtaken place on 16th July 1966, was unravelled to some extent after such a long time.That day, while returning from Kankhal, Ma's car had collided, near Parade Ground ofDehra Dun, with a bus that was proceeding to Raipur.

The car was a large one and Ma was seated in the middle of its back seat. On Ma's rightwere two girls - Udas, with the Vigraha of Narayana in a pouch suspended from her neck,and Rama, while on Ma's left was another girl, Gauri.

Just when Ma's car, after starting from Hardwar and arriving at Dehra Dun, had reachedthe turning via the inner track of Parade Ground, a private bus, bound for Raipur dashedhard against the rear region of Ma's car after grazing slightly against its left side. Themoment the oncoming bus, proceeding at an undiminished high speed had arrived, the leftarm of Ma spontaneously stretched out wholly and went up with the palm opened out.

In this connection Ma had said that to avoid loss of life in the impending collisionbetween the bus and the private car, this action took place by itself. Although there wasan impact of the bus on the rear end of the car to some extent, both the car and the bushad stopped, saving the lives of ll. Ma had said again:

"See what a wonder it is ! This is a small body and in what a way there was the idea tohave the huge fast-moving bus stopped by the show of its small hand. How had the handgone up by itself?"

Saying this Ma had laughed.

Ma's words showed that the action of Ma's hand was something separate and Ma Herselfwas apart from it-such was the mode too of expression and language, as we understood.

At that very moment the trend of thought in the driver of Ma's car was as follows:

"Since there is no possibility of saving the car, let me turn the front part aside so thatthe thrust may be received at the rear. Immediately the car was given a turn and drivenobliquely.

The car got a jerk as the bus struck against it and totteringly moved up to the heap ofbroken stones, which was there in front of it for road repairing and came to a halt on itin an inclined condition. It was noticed that there was a deep incision in a straight lineright from the root of the thumb to a little above the root of the forefinger of the palmof Ma's left hand. It appeared as if it had been neatly cut with a knife along a straightline. The membranes over the bones were somewhat visible, but there was no injury tothe bones. Using the normal means of the naked eye, nothing was found in the car, whichcould have caused the injury to the hand. Despite a thorough attempt to trace the cause,this problem has remained unsolved till today.


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Keeping Her fist closed, Ma asked each girl in the car:

"You have not received any injury, is it not?"

In the front seats there were three persons: Raja Bahin, the driver Balgopal Das and hiswife. Udas on Ma's right and the driver in front were not hurt at all. The rest-two infront and the other two girls with Ma got superficial injuries.

Meanwhile, Ma was saying, "Narayana with His presence here was, indeed, givingprotection in every way." The girl (Gauri), who was sitting on the left side of Ma, waspulled by Ma with Her left hand nearer to Herself and She made a thorough enquiry fromevery one. On learning that everybody was all right, Ma opened the closed fist. Earlier, inthe closed fist a streak of blood had been seen trickling down the palm.

It had been noticed as if a small blue mound had come into existence, raised within thatmoment on the back of Her palm.

As the fist was opened, there was, at the same time, profuse bleeding from the injuredpart extending from the root of the thumb to a little above the root of the forefinger. Itwas, only then, that the injured part was noticed.

Ma asked for water to be poured on it.

Since the bleeding did not stop appreciably with the use of water, Ma asked for ice to bebrought. I was found that someone was sitting right in front with a stock of ice. How toput a solid piece of ice on that mound (this was the problem now)? Ma placed all the ice inHer towel and after breaking it into small pieces by striking it, the lump thus made wasplaced on that mound. It collapsed at once to a shape which a wet cloth assumes whenspread on the ground. It appeared as if the big vein and the rest had been cut neatly,with the result that the thumb and the forefinger became weak.

Sometime before this, it was reported, Ma had the Kheyala as to how would it be if Shesaw the colour and the like of Her own blood. Could it be the self or somethingconcerning someone or some-thing else in Her Kheyala?

Looking at that blood, Ma had remarked:

"What lively blood, what a bright red colour, and you all say the body is suffering from illhealth!"

We have, further, heard as if there was an inexplicable sort of brightness in the bloodthat came out of Ma's hand. This kind of blood with such distinctiveness, one ordinarilynever comes across.

Yet another fact; the day when the proposal was made by Raja Bahin to escort Ma fromKankhal, it had been decided that Raja Bahin would be present with her car punctually at


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8 a.m., the next day. Ma had got ready to start at 8 o'clock sharp.

But at that time, there was a special festival at Hardwar, and due to rush of pilgrims whohad come for bathing in the Ganga, there was delay in bringing the car in time. Therewere a lot of difficulties and so Raja Bahin could manage to bring the car only by about9-30 a.m.

That is why the start could not be made at the scheduled time.

Ma had said: "What could have been the outcome of such an accident, would not Narayanaleave even some trace of it?"

With us Narayana was, of course, there in the pouch suspended from the neck of Udas -sitting in the car by the side of Ma, He extended His protection.

The driver of the bus, it was reported, had approached the driver of the car and said,"Give me whatever punishment I deserve. That the car was in front of me and that insuch circumstances it was obligatory on my part to stop the bus - these facts did notregister in my mind. At that time it was as if I had lost my judgement. That is why Icontinued to drive with the same speed as before."

The car driver replied, "As for me, what can I say? You had better report to Ma." Noaction was taken against the bus driver for his fault. Ma forbade any action in the leastagainst him.

MA'S MOOLKRIYA AND YOGITVA OF A YOGI

Raising of Ma's left hand and opening it signified forbidding and this very released openhand indicated interception, and also inspiration to the driver to act accordingly. Thesubsequent closed fist with firmness of steel-grip signified inevitability of compliance.In the interval between the opening of the hand and the closing of the fist, wasdisclosed the injury sustained by the palm. Indeed, Ma always points out:

"The outcome of anything at any particular moment is determined in the context of thespecific Kheyala at that time."

Questions : The moolkriya in this particular case-how to comprehend it?

Ma: "Svakriya pertaining to mool is eternally there.

In your own words, you say Bhagavan, Mahayogeshwar, Hari as well.

In fact, everything being - He Himself - (is)v.m. Svakriya Lila Svarupa,

where and

in whichever form,


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whatever is to be manifested.

Where there is no question of manifestation, there one may comprehend it as much as iswithin one's competence.

Again, Lila of Bhagavan-where you say this too - there,

in Svamooi is eternally He Himself.

Where He is eternally Vibhuti Svarupa,

where Prem Svarupa - these are definitely there ï¿½

where they all are to be and

where these are to be revealed in whichever particular manner.

Where there is moolkriya - there is, of course, Svayam Svarupa, the Self shaping intothe self-same. On the other hand, in the case of jiva-jagat, one attains what had notbeen attained before, such as the states of a siddha yogi, a rishi, and is establishedtherein. Among all these categories one is placed according to the stage attained. Again,there is awakening of Vibhuti with respect to the particular stage attained and itsnature."

Question : The yogi develops Vibhuti, where as in the case of Bhagavan, there is SakarSvakriya Mool. How can one grasp the undifferentiated actor-action on the physicalplane?

Ma: " How can one, unless He allows Himself to be comprehended?"

In connection with the kriya of stopping the fast running bus by Ma's show of hand, itwas questioned in the case of a yogi too, in whom requisite power has unfolded, a similarkriya through his power of yogi can be observed. What is the distinctiveness of thiskriya of Ma?

It must be understood that this is Ma's Svakriya in the context of mool.

That is, since it is Bhagavan, the only One, therefore, His kriya is also He Himself.

He Himself is action, this is His Svakriya.

Here, in the kriya pertaining to mool, the mool is related to Yogitva and the kriya is inthe context of the mool in Svamool.

Bhagavan is also called Mahayogeshwar Hari.

This is said in reference to His yoga-Vibhuti (power of yoga) and His lila is with thatmool of Vibhuti. It is only manifested kriya that is Svakriya, and where there is no


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question of manifestation, it is Avyakta (unmanifest).

In Svamool, mools of all such lilas of Bhagavan are there ï¿½ as eternal:

Vibhuti Svarupa,

Prem Svarupa, etc.

Whenever any lila is enacted, Ma plays with the relevant mool in Her Kheyala.

Here are lilas pertaining to diverse aspects in the context of different mools.

Notwithstanding, such lilas sustaining various changes, are certainly ï¿½ He, and areeternal.

Therefore, where moolkriya is concerned, there He is -

Self Itself,

Self transformed in the Self.

That is, the change in itself too - is He only, the Self alone.

But in the case of jiva-sadhana there is the stage of the yogi and the yoga-Vibhuti isaccording to the stage attained by him, which was not there earlier, but attained laterthrough the effort of sadhana.

But Bhagavan is eternally present in Svamool.

Where is the question of attainment, no attainment there. This is the distinctiveness ofMa's moolkriya.

But if this kriya does not allow itself to be comprehended, with what is it to becomprehended in the realm of mind?

Yoga Vibhuti of Yogi and Vibhuti of Bhagavan

Question : Kriya pertaining to Svarupa with respect to His lila khela are beyond one'scomprehension unless He grants such comprehension.

This is true.

But where the state of a yogi is attained, where Vibhuti and the like are awakened, wherethey also attain perfection - they too have their indications, you say (what are they?).

Ma: " In jiva-jagat, while sustaining the sense of abhava (want), the stages that areattained through the course of Svabhava-Kriya have their distinctive marks.


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Appearance of the sign of attainment of that, which had not been attained beforeindicates the state of a yogi in relation to the particular stage he is in, with its specialcharacteristics.

So you may now understand that one is established with the attainment of that, whichwas not there before - a yogi in the state of a yogi.

The revelation of Kriyas, corresponding to different stages, have their indicative signstoo.

In the case of a jiva, as a traveller, the objective is realization and attainment ofBhagavan. There, indeed, is the process of transformation and a pattern of transformedstate as well, and also the attainment of that, which was not there before.

In Bhagavan this is, of course, not the case.

So now do understand that for a jiva it is, in fact, attainment of freedom from bondageand knowledge of that which was not known before.

These Vibhutis are accordingly different stages and of infinite forms too.

On the other hand, where you speak of Bhagavan, there you should bear this particularlyin your mind that He Himself is Vibhuti (all-pervading) and 'ti' stands for His staticalaspect*.

(* A play upon the word Vibhuti (spiritual power), 'Vibhu' means 'all pervading andï¿½tiï¿½ as abbreviation of 'tishthita' (that which continues to stay).

Would you listen to something, a bit amusing?

Suppose, tishthita means here nilyatva (immorality)ï¿½

Don't you feel amused on hearing such words of this body? All right, be amused-as youplay on.

Because, Bhagavan and His kriya in entirety are eternal, Svayam Svarupa (He Himself isshaping into the self-same).

Himself stationed,

in Himself,

playing in His lila ï¿½

- this is the eternal Vibhuti, where

sva-akara (form in identity with the Self),

kriya in the absence of kriya ï¿½


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there - Self alone, He only, where there is no question of kriya.

Where the form too does not come in the way at all, it is -

He Himself ,

SVAKRIYA,

kriya-Svarupa (kriya itself) as well."

After saying this, Ma added:

"You do talk of nitya lila, nitya khela.

So the Kriyas in their entirety are lila of Bhagavan in eternity. Here the question of'after becoming awakened', 'on attainment' and 'shaping into perfection' does not arise.He, himself is there, and for that reason the kriyas of Bhagavan are termed as nitya lila.

Furthermore, that Vibhuti also pertains to His play, like clapping oneself with one's ownhands and hearing too. (*Ma often says: 'What you hear depends on how you play the instrument.')

Here, there is no question of shaping,

absence of shaping,

no question of attainment,

absence of attainment - it belongs to eternity.

The divine Kriyas pertain to Bhagavan.

Therefore, if He does not bestow His touch, how can it be grasped through the mind withthe help of kriya acceptable to it?"

Question : And again, lila too has no place, Ma!

-about this also we have been hearing.

Ma: " Oh Baba (father), right you are!

The question of lila too does not arise-THAT, THAT, THAT, who, in His eternal staticalaspect is, in fact, unquestionably there!

In the mental realm, so long as the stage is not attained in which questions cease to cropup, by what means can one transcend the state in which questions arise.

His play -'Kheyala-lila by Himself with Himself', (i.e.)


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He is absorbed,

merged,

accepts in Himself.

When in existence, there is nothing at all that exists and yet there is existence.

He is in the form of questions so long as His touch is not there, later revealed in theform of absence of questions, just as in the form of sound, so also in the form of nosound is THAT, THAT, THAT.

This too you do hear. The creation of world takes place at once with the kalpana(volition) of Bhagavan.

Further, you hear that Hari Himself is the world and the world itself is Hari--this too is

Undoubtedly so according to one of the doctrines held by you.

Moreover, where there is jiva, there is Shiva Himself (Supreme Reality) and where thereis nari (woman), there is Gauri Herself (Supreme Shakti).

Now understand clearly the terms jivajagat.

The term jiva (individual soul) implies 'one in bondage' as well as 'the bondage', while theterm jagat (the world) implies gati (motion).

Visva (universe) is He, Sva (Him-self) when in particular form*

(* A pun upon the word Visva: 'VI' for Visheshroop (particular form) and 'sva' means He Himself.)

there, the Visva jagat (universe and world).

And visvaroopatit (what transcends the form of universe), the Unmanifest - that is, ofcourse, ever there.

What is beyond Visva - is in Visva and

that in Visva is beyond Vishva

- how do you grasp this truth?

Also you speak thus: Sri Krishna has said, 'In Me is all and I am in all.'

And this statement too: 'In Me alone is all, but I am in none at all.'

Now understand deafly that where there are formless and infinite forms, then where canit be said that it is not or it is.

It is not-the place of this too is complete in itself.


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It is-the place of this also is complete in itself.

'It is not' too,

'it is' also,

negation of 'it is not',

negation of 'it is' -the places of all these are complete in themselves.

Undoubtedly, the not-dependant and the relative are in all - none of them can beexcluded. Just as without the father, never can there be mother, so also, when confinedwithin ideas and language, the relative is there.

The jiva (ego-centred individual), being in the domain of mind and intellect, catches andunderstands through the process of acceptance by the mind. And where there can be notalk of acceptance and non-acceptance, above the domain of mind-the region of no-mind,beyond mental comprehension, where the question of 'above' and 'below', which pertainto the realm of mind, has no place-so long as its touch is not there, till then, of course,and only till then, there are questions in the mind.

If, at any time, there be a complete solution in total harmony, with revelation of the truthas to ï¿½

ï¿½who I amï¿½,

ï¿½from where have I comeï¿½,

ï¿½where to goï¿½ and

ï¿½come fromï¿½, as you say, then of course, there is no problem.

But so long as even the touch of that solution is not there, till then one must continue thejourney with perseverance to realize and be established in one's own Reality.

One is a yogi through jiva-sadhana, and according to the stage he reaches, there isunfoldment of corresponding Vibhuti-this is attainment which was not there earlier.

Such is a yogi with respect to the state reached in the context of the principle of yoga.According to the state of the yogi, there is unfoldment of the respective characteristics.When one commences a journey aiming at the realization of Bhagavan, in such a journey,there is transformation in one within and without. Ma refers to this transformation asshaping into a pattern in the context of attainment not attained before.

So, in the case of jiva, his attainment is freedom from bondage to realize what had notbeen realized. In the journey by a yogi with the object of such realization, the Vibhutisthat unfold according to stages, are of infinite forms too.


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But yoga-Vibhuti of Bhagavan cannot come under such a category.

He is all - pervading, omnipresent and transcending all as well.

He is eternally there.

All His Kriyas in entirety are also eternal.

Therefore, even while remaining anchored in immutability, there is His lila.

This is His transformation of the ï¿½Self in the Self.ï¿½

Himself remaining established in Himself,

He, again, is shaping in lila-this is His eternal vibhuti, that is His immutability in infinitechanges.

He is one without a second, so different forms, kriyas, in the context of lila, that also is

He only.

This is in Ma's words: "Form as Self, kriya in the absence of kriya.

Again, where there is no question of kriya, lila - He Himself only, Self alone,

He only.

He is Abadh - in kriya, in absence of kriya -THAT, THAT, THAT."

In the context of the aspect of creation, jagat comes into creation instantaneously withthe Kalpana (Volition) of Bhagavan. There is no second entity besides Bhagavan, it is Healone, the only One. Therefore, in the form of infinite diversity of creation too, it is He -who else it is and where, besides Him ?

From this point of view, Hari and jagat are identical, jiva and Shiva are identical, Nan(Woman) and Gauri (Shakti) are identical.

That is,

He is in the form of jagat,

in the form of jiva,

in the form of Nan as essence of Shakti.

Jiva-Jagat-in the form of this bondage and movement too, it is He. In the form of Visvatoo, it is He, which, in Ma's words, it is He in a particular form (a pun on the wordVisva')-'Vi' is Vishesh rupa (particular form) and 'sva' (He). Again, transcending Visva, inthe unmanifest form, is also He. Therefore, in Visva, there is beyond Visva-in manifest,


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there is unmanifest-He alone, the only One.

Again,

He is all,

He is in all.

In all earthen pots,

it is earth alone,

it is earth in the form of all such pots.

Again,

all is in Him,

He is in none - like a snake in the rope, the Jagat superimposed upon Brahman as itsadhishthan (support).

So it is obvious-where it is negation, the jagat is mithya (essentially non-existent withapparent existence), only the sat-vastu (the absolute) is there, so it is unmanifest, i.e.,transcending Visva.

Where it is affirmation, He is in the form of Visva, manifest.

Then negation too, affirmation as well - in beyond Visva there is Visva as well, i.e., inunmanifest, there is manifest.

He is in all these forms too.

Again,

negation of negation too,

negation of affirmation as well, i.e.,

no question of unmanifest-manifest - He is in this form too.

In all these Svarupas, He is Purna, the One only.

Therefore, in Ma's words, the place of negation too is Purna, the place of affirmation aswell is Purna.

Absolute, relative, all, indeed, is He.

In all these infinite forms, it is He alone, the One only who is Purna every-where. This isreally the eternal Vibhuti of Bhagavan.


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On the other hand, the Vibhuti in the context of the stage pertaining to sadhana of ayogi has to be understood in its own place.

In the light of the fact that stopping the running bus by raising hand is the moolkriya ofBhagavan, here is an elaborate narration explaining the Vibhuti of Bhagavan.

So long as one dwells in the domain of mind, this Vibhuti of Bhagavan remains beyondcomprehension.

As long as there is ï¿½ ï¿½no touch of no-mindï¿½, the question persists.

To have this touch, one should remain engaged in the journey leading to Self-realization -this is what Ma is pointing out.

Contemplation and Remembrance through Kalpana

Transcending Kalpana for Self-Realization

Now do understand clearly that the creation of Jagat (the world) takes place at oncewith the Kalpana (volition) in Bhagavan.

Jagat means gati (motion), and by that who is a Jiva is implied bondage-so you areresiding in the realm of kalpana (mental reflection) of jiva-jagat. Bear in mind the sourcefrom which this manifestation originates, remembering and contemplating upon Him onlywith kalpatia (mental reflection) to realize one's Self beyond this Kalpana by followingthe individual path as prescribed by one's own Guru.

You all say : "What the wise have trod, that is the path."

This also you do say that one has to be a traveller on that path. As to the question 'whyshould one be a traveller through Kalpana?ï¿½, the answer is:

that because what is otherwise gained through Kalpana,

such as pleasure and pain, want and grievance, all of them create abhava (want).

Hence, without treading the path, which creates abhava, one should take to that kalpana(mental reflection), which awakens one's Svabhava and which, in turn, leads to therevelation of one's own Svarupa.

Therefore, in order to remain devoted to Svakriya Purushkar Puma Kriya of Svabhava,one has to act according to the directions of the Guru. Tread on the path leading to Self- to realize:

Svadhan (Self as wealth),


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nijdhan (one's own riches),

nijsarnpad (one's own wealth).

Otherwise, beware of wrong path leading to disaster.

Bear in mind that through this journey:

"I will definitely have to get the touch of that from where has originated

my Kalpana ranging over a period of innumerable kalpas (billions of years)."

When one becomes free from this aspect of kalpana, Svakal (kalpana and Self inidentity), one becomes Svyam SvaTupit, i.e., he himself shaping into the Self Itself.

Where the question of kalpa and vikalpa (resolution and counter concept) does not arise,it is that touch which should certainly be had - the touch that gives the knowledge thatknowing one's Reality means knowing Bhagavan and knowing Bhagavan means knowingones Reality.

The traveller aiming at the realization of his own Reality must never allow any break inhis journey.

The sankalpa (resolution) that takes place in the Self is that in which the act ofresolution and the Self are in identity. There, one's own Shakti is in total completion,and there, neither any particular sankalpa (resolution) nor any vikalpa (counter concept)and not even any akalpa (absence of resolution) have any place. An objective is achievedby making used of a device or even without its help, but in either case, a sankalpa andvikalpa precede it.

The Supreme Objective lies beyond both these,

and as such this is what must really be the concern of the traveller.

The journey should be covered with nij-kripa-yoga (one's own respective spiritualpractices), while remaining cheerful at the various states reached, and despite facingwants and grievances met with through the different stages in the journey. One maycome across hindrances at some states and as progress is made, one may encounter aformidable situation, meet an attractive condition and have experience in numerous wayspertaining to the respective states and stages.

Bhagavat kripa (Grace of Bhagavan) is, of course, certainly there,

but one should have nijer kripa (one's own grace) upon oneself.

The Kalpana (Volition) of Bhagavan is Bhagavan Himself.

In order to realize this; a jiva has to move initially with his own kalpana (mental


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reflection) as the base. But if the jiva allows this kalpana to be directed under an impulsefor enjoyment of external pleasures, he will be carried away in an endless stream of joyand sorrow through repeated births and deaths.

If, however, one follows the path shown by the Guru, initially the sadhaka will have tocomply with the Guru's instructions with his kalpana. All the same, under this kalpana,there will awaken Svabhava unfolding the kriya sustained by complete Purushkar in thecontext of Svakriya pertaining to Svabhava.

Remaining devoted to this kriya, the disciple will now lead himself to the revelation of hisSvarupa.

There is the source from where this kalpana has been arising during endless precedingbirths. To have a touch of that source, the first requirement is the awakening ofSvabhava. Svabhava is the bhava, which conducts one to flow in the stream leading torevelation of Svarupa.

With this awakening (of Svabhava), one frees oneself from Sankalpa (imagination) andvikalpa (doubt), and there unfolds the resolution in identity with the self (sva-kalpa).This sva-kalpa, that is the kalpana free from any alternate kalpana, is self-transformedin the self. In other words, it is that Kalpana which continues rising with Svarupa only asits base. So, in the context of this sankalpa in the self, there awakens the completeShakti of the self. As a result of this awakening, one leading oneself beyond all sankalpa,vikalpa, akalpa (without kalpana) moves along the course directed towards the SupremeGoal.

Firmness in Different States during Journey:

An instrument in His Hands Realization of this too.

That, which is One in infinity and infinite in One, does allow itself to be comprehendedin objects of vision and in their absence at various attractive states and stages. Withoutindulging in indolence, one should accept everything while keeping himself engagedtwenty-four hours, full of vigour and peacefully calm and composed with regulated foodand sleep.

During the journey also, while He allows His touch to be experienced in various ways atdifferent stages, even in this too, one should adopt the mode of maintaining progresswith a calm, composed and sedate disposition.

In the journey, the traveller should maintain a spiritual environment.

Now look, you all do refer to Sri Krishna's words, don't you?

Sri Krishna has said, hasn't He, "An instrument in my hands as I may make it work."


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Now, if it is an instrument in the hands of Bhagavan Himself, then Bhagavan's own - youdo speak of revelation of this truth.

So it follows that it is fashioned by His hand, operated by His hand. Consequently, allactions do originate from His hands alone. And, if they do originate from Him only, thenthey are sustained by Him alone, and movement, speech, moulding and the like in theirentirety are in His hands.

Therefore, is it not one's duty to accept that intellect, power of judgement and skill inaction really originate from Him only; the use of the term 'I', ï¿½Iï¿½, in ideas andlanguage, this too indeed. The functioning of instrument within us like a machine; thesound, too, which is heard when ears are pressed----in all such activities, who is it in theform of Kriya? This, the creation, sustenance and dissolution-verily, everything comesinto motion by His hand. In all this, the mind too is a gift from Him alone.

Is it not proper to admit this fact?

It is He who causes movement; in fact, it is He who is moving and He Himself who is usingthe term, 'I', 'I'. One should live a righteous, pure and holy life while moulding oneselfas an instrument in His hand. He Himself is in Ananda, in the form of sukh roop(comfort), standing as well as on the move is He only in this instrument.

Further, He Himself is dwelling on an eternal basis in this instrument, is on the move andcausing movement - all, indeed is THAT, in fact.

If, in all activities, one can remain solemnly pledged to abide by the principle statedabove, then, He Himself will provide the technique for progressive movement to realizeone's own reality. 'That one is an instrument operated by Him'-for the reason that thisthought is held, it amounts to a contemplation of Him alone through this activity. At alltimes, in all, pervading all, He alone-the only One exists.

Abiding in this bhava-kriya (idea and action), though now considered as kalpana (mentalreflection), even so, is there not a positive hope of getting the touch of Satya Svarupa(Truth Itself). One should set apart some time during the twenty-four hours and dwellupon the thought pertaining to this aspect too, so that in all activities during thetwenty-four hours, the flow of this thought process may blossom.

Speaking truth, abiding in truth, right discrimination, which are conducive to revelationof one's own reality-these should also be the pattern of the traveller's journey. Sincethe objective of the journey is the realisation of one's own Svarupa, the movementshould be a vigorous one.

In case there is improper conduct, movement on wrong path inviting calamity-these willwane.

Now, while concluding this chapter, emphasis is laid on the essential qualities that make a


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sadhaka, i.e., a determined effort sustained throughout the twenty-four hours in thisjourney to reach the goal.

In the course of this journey, one experiences various states-some beautiful, someformidable, etc. Although the grace of Bhagavan is definitely there, it is only when oneremains determined, discarding indolence and continuing with a vigorous, steady, calmand quiet movement all the twenty-four hours that this grace is felt.

There must be moderation in food, sleep and rest too.

In due course, it unfolds that one is an instrument in His hand, and it is

He who in His own way makes this instrument work.

This is the stage where this fact unfolds that all Kriyas originate from

Him only. Creation, sustenance, dissolution, all, in fact, is being shaped

by His hand. It is He Himself who is ever residing in this instrument and

moving and causing it to move.

This is the stage where the sadhaka enjoys real freedom, as he is relieved of the senseof false doer-ship. But to attain this stage, he has to keep himself devoted to his pursuit,sustaining the bhava mentioned above in all Kriyas.

In that case, it is He who will unfold the course,

which will lead him to Self-Realization.

He alone, the One only exists in all, permeating all, at all times. Although this bhava-kriyais presently accepted through that imagination, we have Ma's words here that hearten uswith assurance. Should we not then hope for certain to have a touch of Truth Itself.

CHAPTER FIVE

Kirtanamrita Leading to the Advent of THAT

Dealings based on Svakriya in Himself only

Daily-Routine of Shriyukt Bipin Bihari Bhattacharya

Bhajan, Song, Kirtan Engrossed in Bhajan

Query on Svarupa of his Bhajan and Maï¿½s Reply

Mokshada Sundari Devi - Entire Bhavakriya in the Course of Svakriya

SVARUPA OF BHAJAN AND


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SONG OF BIPIN BIHARE BHATTACHARYA

It was reported that kirtan and the like were held at the residence of Shriyukt BipinBihari Bhattacharya Mahasaya in the evenings9 but not always on a daily and regular

basis. Of course, occasionally, kirtan and the like were always there at his residence,even in the evenings.

The devotional songs related to Bhagavan and kirtan of Shriyukt Bipin BihariBhattacharya Mahasaya at all places in different localities of the village even in thehouses of Hindus and Muslims, without any distinction-and at any hour, and his kirtan andthe like at Hari Sabha too, overwhelmed everyone and kept them absorbed in them.

He had a sweet voice and his melodious tone with impregnated ideas was extraordinary.Whatever the bhava (inner feeling) at any time that was conveyed through songspertaining to any deity, be it Rama, Krishna, Shiva, Shakti or Durga, or the ten songs ofthe ten Mahavidyas too, or even the songs of all religious Sampradayas - in all of them,while depicting the particular aspects involved, he would sing with absorption, beingequally sustained in each case in the pattern of THAT only.

We have heard Ma saying, "In ideas and language too, where you have words for sakar(form) and nirakar (formless), they are in relative sense. Formless is of courseunmanifest."

In this environment of bhajan and kirtan, when Shriyukt Bipin Bihari BhattacharyaMahasaya used to sing on the theme of Saguna (with attributes), then, with the touch ofthe unmanifest in the manifest, for whom the song was meant, he would portray athorough Tattwavichar (enquiry into the Reality) to the extent feasible-about this too wehave heard.

Sometimes, in his songs, be added his self-composed new wordings in the padavali (awreath of poems) depicting the sweet form in such deep engrossment as if intoxicated.At any time and wherever it be like a brightly lit lamp too, at the same time a gentle,tranquil, delightfully charming form would be in evidence.

With the famous musicians Gul Mahmud and Aftabuddin, he had friendly relations. Inrespect of bhava, the question of making distinction on the basis of caste on the part ofShriyukt Bipin Bihari Bhattacharya Mahasaya had no place. On other occasions, ofcourse, his distinction was made on the principle of discrimination in keeping with thesocial code. The established religious practices with devotion as becoming a Brahmin, andas the occasion and place demanded all of these he did observe in full faith.

Sometimes, he would be invited and taken to musical soirees in their company bymusicians like Aftabuddiji and Gul Mahmud, although he had never received training fromany one in the art of musical time and measure, in playing on musical instruments, etc. Aknowledge of these was, in fact, innate with him. Sometimes, this too happened that he


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would be invited to initiate a musical performance, and when the initiation would be over,the others (who were to sing later) would come and comment, "How will our performanceimpress the audience now. since you sang so marvellously well ?" And, for this veryreason, some-times, in some places, they would not ask him to be the first to sing.Whenever he sang a song, bhajan or kirtan - he would get totally lost in the particularbhava pertaining to what he sang and would unfold a complete picture, as it were, of thatbhava.

Engrossment in Bhajan ï¿½

No thought of Day, night, food or sleep.

Bhajan, kirtan devoted to Bhagavan it was in this alone that he remained absorbed dayand night. He possessed special expertise in respect of various kinds of musicalinstruments. In the art of playing instruments like ek-tara, vin violin, sarod, sitar, etc., hewas a specially renowned adept.

But whether it was in respect of songs and bhajans or in the playing of musicalinstruments, he never had any training at all under anyone else-in fact, it was he, all byhimself. As a result, it as noticed that a feeling of esteem and veneration for him hadawakened still more among the people as a whole.

Playing on musical instruments and singing devotional kirtan in these he was so absorbedas if he was not conscious whether it was morning, evening, day or night. So long askirtan continued, who could possibly reach him?

In kirtan, just as he himself would be deeply intoxicated, so would he make all others toofeel similarly absorbed. There would be no respite for food and sleep-neither for himselfnor also for the listeners who participated without distinction of caste and class ofsociety.

During the daytime too, Shriyukta Mokshada Sundari Devi had generally to keep onwaiting with the food made ready for Shriyukt Bipin Bihari Bhattacharya Mahasaya. Itwould be after the lapse of about three prahars*-

(A prahar is the eighth part of a day and night,

i.e., a measure of time equal to three hours.)

after sunrise that he would return home and partake of whatever food was there.

Because of this unvarying practice, this family had been given the name "Three praharfamily". Again, in the night too, it was not certain as to when he would return. So one canhave an idea as to what little concern he had for the family. Thus, his connection with thefamily affairs being in a way practically nil had naturally led to a state of poverty, as wasevident.


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His kirtan devoted to the name and qualities of Bhagavan was in Svaras (sweetness inidentity with reality). He used to sing so wonder-fully well that there was supremerevelation of the beauty and merit of the theme of the song by his charming portrayal, infitness of the idea and language, in flawless metrical composition, in keeping with therelevant tune and rhythm and appropriate to the particular place concerned.

Whenever he set himself to any tune, no one could resist lending his ear to it. Itattracted all equally, irrespective of caste and class.

Further, one more speciality was that the songs, devoted to Sri Rama, Sri Krishna or themany other Avatars and deities that he sang, touched the hearts of listeners as hedepicted with reverential faith their respective realities in living perfection. As it isheard, through songs a blazing fire can burst forth and there can be a downpour as well,such was the type of his musical tone and rhythm. It occurs in our mind that they inwhose lap is this form of a daughter are all in keeping with the place, time and deservingreceiver. Is that not so?

At night, of course, there was no time limit at all. Often he would return at 2-30 or 3 a.m.and then take his meal, sometimes even at dawn. As he would return late in the night, onlythe few items of food, which the pecuniary condition permitted, were then available andhe would take them without minding whether they were hot or cold. By nature itself, hewas abstemious. The remnants of kirtan and the like, of course, lingered on. He used tohave very little sleep. He had competence, no doubt, to play on all kinds of musicalinstruments. The instrument too was, so to speak, his companion; he even slept keepingone instrument by his side. So, sometimes at home, he would get up at 3 or 4 a.m., andpicking up a musical instrument, or even without it too, and seating himself on his bedwhile it was still dark, be would remain drowned and entranced, as it were, with bhajans,kirtan and singing the name of a deity and he like. This would not cease until the morninglight was not dimly visible, darkness not dispelled and the noise made by pedestrians notheard.

In order that no inmate may feel disturbed in his sleep, he used to make arrangementsfor sleeping for himself in the outhouse of his residence. Some day it would so happentoo that he would return home early and start kirtan and singing right from midnight. Hewould move about in darkness in the streets during the winter, summer and rainy seasonwith, of course, no lantern and the like with him, as if there was no question of any feararising in him at ll. We do not know under what intoxication he moved. Such a dispositionof his was, so to speak, in Akhand yoga (unbroken continuity).

Totally Engrossed in Bhajan

Unaware of Body Sense, State of Environment.

One day at the fag end of winter, Shriyukt Bipin Bihari Bhattacharya Mahasaya, sittingalone with a quilt wrapped around himself in his room under tin-roof was deeply absorbed


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in singing with a musical instrument. Meanwhile, there was a heavy storm with rain, andthe tin roof of the room was altogether blown away. Shriyukta Mokshada Sundari Deviwas then in her room. On hearing the sound of falling tin, she thought that the tin roofhad fallen after being blown away, and became apprehensive about the safety ofShriyukt Bipin Bihari Bhattacharya Mahasaya.

When the storm had somewhat abated, she got up and after quickly going over to hisroom, jerking the mat-door open and giving a push to her husband, began to speak in aloud voice, "Don't you see, the tin-roof overhead has been blown away, even the quilt toohas become drenched only song after song kirtan after kirtan and never to take the leastinterest any day in anything else. This incident was narrated by Shriyukta MokshadaSundari Devi herself. While relating this incident, she had hid her face with her clothand smiled, as it were, a smile of bashfulness.

Due to the opening of the door and the push received along with her words as well, thesinging and playing of the musical instrument of Shriyukt Bipin Bihari BhattacharyaMahasaya stopped, and regaining his normal alert consciousness he commented, "Oh, yes,it is of curse really so." Such was, indeed, the character of his bhajans, etc.

By nature Shriyukt Bipin Bihari Bhattacharya Mahasaya was polite and gentle. Whetherthey were children, youths or elderly people, he dealt with everyone equally as befittingin each case and sweetly. Previously, the landed property, which they had, was sufficient- enough to meet the needs for almost the whole year. The tenants and the revenue, etc.,derived from them were, of course, there. Nevertheless, with the little property that thefamily presently had, there appeared no reaction at all in him, as it were-no place for anyanxiety as well. Because of the fact that he did not react with any worry, it should not beconcluded that there was any slothfulness. It was so because of his remainingintoxicated with the sweetness of Han kirtan.

He was never seen asleep during day time. And at night too, would he like others, fallasleep after meals-this too was not the case with him. It was so because his innatedisposition was of such a nature. During the course of bhajan and kirtan, if, at any time,there was a little pause, then in the sweetness of that very kirtan and bhajan, he wouldremain drowned and enraptured. The deficiency in sleep would surely be made up, as if bythe sweetness of that kirtan. Whatever sleep he would have, even that would be so lightand slender-in the pattern of wakeful disposition.

There was no one competent enough to catch and comprehend all this at that time-onlyMa remained the witness. Besides, these distinguishing features as they were andbecause of them, many did feel attracted towards him with faith and devotion.

All Kriyas ï¿½

Form of those Kriyas itself - his formï¿½


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Pattern of Taking Place by Itself in him.

Question: A sadhaka intent on reaching his goal goes ahead enjoying his sadhan-bhajan.This is not the case here - how to consider this?

Ma: "Here, in fact, you can observe that the entire bhavadhara of his life is in dwellingon the supreme bhajan-kirtan as nij-rasa-svarupa (sweetness itself pertaining to theself).

This body had definitely observed clearly that in taking meals and the like, in hismovements-in all actions in any context-he would devote himself to that as little only aswas barely needed. Being in identity with that form (of kriya) every moment was hisnatural state.

Indeed, in all affairs, this particular form would remain unimpaired. How this should beconsidered from the point of view of the bhavadhara of tapasya, you may yourself drawyour own conclusion.

What we feel in our heart is indeed this: the character which is before us, an unimpairedwhole, like arani kashta (the wood for producing fire by friction).

To light fire for a yagna (Vedic sacrifice) arani kashtha bas to be churned and the firemay appear at any moment. And when we look at this side, at the activities here - thefruit of which is light-we do not notice that there is any objective in view as a result, ofthose Kriyas, nor is there any particular line of approach. It is as if the form of kriya ishis form. The question of non-dependant and relative has, indeed, no place. We do notsee any distinctive system being followed by him. Therefore, a 'taking place by itself' ofkriya in himself in all aspects this is what we can definitely consider here.

That everything is contained in everything is what we have been hearing. This fact, too,we can definitely reckon with here in all aspects and in no aspect.

Question: How to comprehend the entity in identity with its component?

Ma: "THAT, indeed, (is there) where kriya pertains to name and bhajan of Bhagavan. Theform of intoxication in Hari-kirtan was innate in him.

Bipin Bihari's absorptions and enraptured state in bhajan the bhajan which kept him withno thought of food and sleep, no question of body consciousness too, and loss ofdistinction between day and night as well. What is the Svarupa of this bhajan, a form ofsuch sustained absorption?

That this bhajan is for entertainment of mind or as a form of sadhana-how can this holdgood in this case?

In Ma's words: "When he 'used to sing in the context of Saguna (the Lord possessed of


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attributes), it had the touch of manifest-unmanifest pertaining to Him for whom the songwas meant and with as much unfoldment as possible of the form of investigation relatedto Tattwa of that."

Now is it not obvious that when the objective is revealed on the completion of a sadhana,there takes place complete unfoldment of Tattwa including the manifest-unmanifestaspect pertaining to that objective.

The same is here in the context of bhajan. Further, it is also perceptible that just as Maplays with the mool, does not the bhajan here pertain to a particular mool?

Again, when his singing was related to Avatar Vigraha, etc., it was sustained by completeanimation with an expression of heart-touching reverence to those respective Svarupas.As Ma says that which reveals that one puja, one japa, one dhyana, does not the bhajanhere reflect the same aspect by the living revelation of those particular Svarupas?

The course of bhava related to his life was sustained by only that Supreme bhajan-kirtan, the self as rasa4tself. In the context of any particular kriya at any place, even ifit was on a small scale, whatever was the attention required to be paid to do it, it wasnatural for him to be always one with the form of that kriya. Therefore, in the stream ofan unimpaired unbroken bhava, there was sustained that supreme kirtan, the rasa itselfpertaining to the self. When he sang any song related to any bhava at any time, heremained in identity with that Svarupa at that time.

That is, his kirtan-bhajan is not a form of sadhana to realize any objective, and the sameis the case with all his Kriyas. In every kriya, he is in identity with it. In other words, hehimself is in the form of that kriya with no separate objective to be gained as theoutcome of that kriya. Fire exists in wood on an all-pervading basis all the time, andfriction makes it manifest at that time. Similarly, in Bipin Bihari, since there is an abidingbhava on an ever-present basis, so in any kriya by him at any time, he is in the form ofthat bhava at the moment. This is being explained by Ma with the analogy of fire comingout by friction in arani kashtha.

There was no question of any independence, dependence as he was never noticed toidentify himself with any particular way and method. In fact, here it was the aspect of'taking place by itself'. In the context of that Triveni Sangam (confluence of threerivers), the daughter Herself is in the form of father too, is it not so? Therefore, it is anessential part of the Self-father, the body of the Self only.

From Ma's words: "This bhajan-kriya with the name of Bhagavan - THAT only - is thebhajan which leads to the revelation of Bhagavan.

This, indeed, is the Svarupa of this bhajan."

Concerning kriya pertaining to Worldly Dealings;


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Disinterested In the Domain of Bhava Itself.

Whatever trifling crop grew in his land, somebody would come and report that paddy inhis field had already ripened. He would hear that, but to engage labour, reap, collect andbring it home-where was the time for all this? By the time he decided and arranged toreap the crop, half of the paddy would have already shed on the ground.

On the small plot of open land that he had in the premises of his residence, there grewulu chhan (a kind of straw). The roofs of the residence had to be thatched (with this uluchhan), but this remained only at the stage of thinking, for, where was the respite for itsmaterialisation, and, meanwhile, both the roofs on either side fell off to the ground.

The situation became such that they had to shift bag and baggage to another's house.Even in that act there was no question at all, as it were, of any delicacy of feeling on thepart of anyone. It was, indeed, as if they had really shifted to another room of their own.Of course, they had their own separate boarding arrangement. There was no hesitationand no place, as it were, for any bashfulness or a sense of shame. The owner of thehouse too looked upon them as if they were his own people and received them in thatspirit. Of course, there was a distant relationship of maternal uncle and nephew betweenthe parties. Even so, both sides, including their children, maintained a fine oneness ofspirit. On such an occasion, from where did a disposition like this awaken is a matter tobe pondered over. Several months passed away without any anxiety, and after repairs,they came back to their own house.

In this past, at their house at Vidyakut, there used to be held throughout the year, asuccession of religious festivals, including Holi and Durgotsav (worship of GoddessDurga). Two years before the marriage of Shriyukt Bipin Bihari Bhattacharya Mahasaya,the celebration of Durga Puja had been discontinued as a result of the decline ofpecuniary condition due to his indifference towards worldly interests. The paddy field,house, etc., that belonged to him, with that too, even with their care and maintenance-hedid not concern himself in the least and never got it properly looked after with personalsupervision. But his sense of dignity and self-respect remained unimpaired. Never did heaccept anything from any one at all. If, at any time, any one tried to give him something,then, even when pressed to accept, he humbly declined to do so. He was fully consciousof family prestige and his own individuality.

The Sense of self-respect in the sphere of worldly activity unimpaired - Attraction

for only Bhajan-Kirtan Rasa

When Ma was, small and Her mother was in a family way in an advanced stage with Hernext brother, then, at that time, on being offered the post of tehsildar (revenue officer)by a nephew of his in his zamindari (estate), he went and joined the service. He wasveracious and even the small tasks he undertook, he did them with truthfulness andhonesty. The nephew too treated him, indeed, with honour and reverence to such anextent that they moved about, took food and slept together.


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But one day, during the course of his service as tehsildar, one of the staff reportedagainst him on a trifling matter to his nephew, who too took that complaint seriously. Thematter reached the ear of Shriyukt Bipin Bihari Bhattacharya. He expected that the issuewould be raised in his presence. However, when he noticed that without talking over thematter with him, the nephew seemed to have placed his faith in the complaint of thatemployee, he immediately left the service and returned home.

It was after a period of three years that he had come back and seen the face of his sonfor the first time. He sent a letter to his nephew, in which he wrote: "Regarding thebelief, which you hold, the relevant account book is under the seat below your pillow; aperusal of it will disillusion you." And that is what exactly happened. A veracious andspirited person-this is what was revealed as his nature. Later, it was discovered thatthere was no discrepancy in the account for even that one pice.

Thereupon, the nephew felt really ashamed, sorry and mortified.

He repeatedly entreated Shriyukt Bipin Bihari Bhattacharya Mahasaya through letters tocome back and join his service, but his attention could not be drawn towards it any more.

In those days too, to earn one's livelihood through service of others by a brahmin was,to some extent, looked down upon with contempt from the social point of view. AlthoughShriyukt Bipin Bihari Bhattacharya Mahasaya had no leisure at all to give thought to suchmatters, the very idea of accepting a job had no attraction for him. He would be drawnonly in that direction where he could remain immersed in the rasa of bhajan-kirtan, evenwhile in that service too. Of course, this was only after discharging his own dutyperfectly.

Even if he had joined service elsewhere, he would not have liked much to be tied downover there. He would be attracted, as it were, into the current of spiritual dispositionwhile maintaining a spirit of simple and independent way of life. He was not at allconcerned with cherishing affluence for his family. Had he so concerned himself,perhaps poverty to this small extent would not have been in evidence.

His Personality Conscious of High Birth and Family Prestige..

Appearance, Rishi-like.

While accepting poverty as a sanctifying grace itself, he remained devoted to the way ofSupreme Truth practically all his life. Here poverty too was an ornament, as it were, forhim. Surely, this is what should be understood, is it not? He was already in the habit ofeating little and remained contented with whatever was available. Ever vivacious, in himthe stream of Ananda remained awake at all times. If he was in somewhat tatteredclothes at any time, even so, they were neat and clean.

Born of high lineage, his style of movement and speaking was in keeping with its dignity.


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Politeness, courtesy, good manners, as befitting the place and occasion; personality asbecoming a noble birth-these were the traits of this family.

They were happy only in giving away as much as possible, as their little means allowed.Looking at Shriyukt Bipin Bihari Bhattacharya Mahasaya, no one could guess thestraitened pecuniary condition of the family. While at home he might possibly have 110garment on his body except one piece of cloth, but the wearing cloth would always be acostly one and clean. A napkin rested on his shoulder, a shikha (tuft of hair) on the headand the sacred thread kept dangling from his shoulder.

Whenever he performed puja of Rajrajeshwar, a phota (mark by finger-tip) of sandalpaste between his' eyebrows would reflect his satvick bhava (pious inner feelings) asbecoming a Brahmin in a pure, immaculate physical appearance.

The body, though not of a very fair complexion, was still not dark either. Its entirestructure was that of a polished, handsome person. The eyes were large; hands, face andboth eyebrow lovely. His slightly slender body bad all its parts of a tall pattern, the armsreaching down almost to the knees. Whether while moving about or in any other state, hedid inspire a sense of some reverence for him among all. When he started keeping beard,moustache, etc., then, of course, he certainly looked like a rishi.

With Simplicity and Guileless in Penury as Sanctifying Grace,

Contentment, Ananda, the Beauty of Innate Self - Abnegation as well.

Again, when there was a passing phase of excessive indigence, even then, did he,Shriyukta Mokshada Sundari Devi and children draw attention of others to theirdistressed condition and beseech the favour of anyone at any place even for a handful ofrice or for any other thing-never was there any room for such a mentality. Rice and 'soup(jhol-bhat), pot herb and rice (sak-bhat), whatever was available, well, that kept themcontented and in joy in their home, with a way of life independent of all others, as itwere, and maintaining the beauty too of natural self-denial.

If, in some family, the liberal provision for wearing apparel and food was evident inostentation, these were found to make no impression even in a corner of the mind of anymember, even a child-of this family (of Shriyukt Bipin Bihari), nor was there anydiscussion, idea or action in regard to such comparisons as big and small with those whowere well-to-do and in affluence.

In others too, in their dealings with this family, there was no room altogether for havinga different feeling other than that of some regard. Why was it so and for what reason,nobody knew it. The existence of an environment itself in which the course of activitieswas based on truth, honesty and a disposition related to the Supreme Spirit was' thereason which did not permit of any occasion for a touch of the state of a worldly resort;this is as we feel about this matter.


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It was noticed that now and again even during the day, Shriyukt Bipin BihariBhattacharya Mahasaya was somewhere absorbed in kirtan songs. The day would draw toa close when he would perhaps return, perform his scheduled religious service and dailyworship (sandhyahnik), and sit down for his meals. He would do his worship three times aday (trisandhya) without fail. Though he took his meals so late ill the day, still disease ofany kind or remaining bedridden due to indisposition was never noticed in him. A napafter lunch - this too was not there in his case. In this family, from a child to an oldperson, none, in fact, was accustomed to such a habit.

There was the other side of his nature too.

Whenever be got himself engaged in any work, he remained unmindful of his body. Onceit was said, Ma's Thakurma asked for some work to be done by him. He went into thework with such a zeal that it landed him in asthmatic trouble. Occasionally, he used tohave such symptoms. When any work had to be attended to, he gave necessaryinstructions to the person concerned. Sharp in intellect, he abided in the principles ofethics and had a distaste for unrighteousness.

In fact, he was always alive to the principles of truth, purity and sanctity.

Devotion and veneration to the deity and brahmins remained in evidence Unwavering andinnate, as it were, in his nature. To realize what is considered as one's objective, onemakes. an earnest endeavour by taking resort to sadhan-bhajan, while living in a kutia(cottage) in a forest. But in this family, we feel that here is the self-revelation of thereality of a yogi, in secrecy; taking on at the same time, an appearance like that of theinnate reality of a sadhaka in kirtan.

Functioning naturally and normally in the midst of all present, in a happy-go-lucky way, heremained innately in his reality in himself alone, with the plain and simple glory ofpoverty as well - this was his way of life.

In our thinking it is the Supreme State that Shriyukt Bipin Bihari Bhattacharya Mahasayawas in-this occurs repeatedly in our mind. Here, too, the question of attainment throughsadhana does not arise at all.

Gurus in Lineal Succession

They had been Gurus on hereditary basis.

It was noticed that sisyas would arrive after due correspondence and some of themwould take (the Guru) along with them (to their homes) with respect and reverence, andwith earnestness too. Being Guru in lineal succession, therefore, where intense desire (onthe part of the sisya) was in evidence, there was corresponding response on as-much-so-much basis.

To initiate some one-so far as Shriyukt Bipin Bihari Bhattacharya Mahasaya was


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concerned, he had no interest in such affairs. He did what he was told to do by his elderbrother. No sense of want and complaint was ever there in him. If anyone solicitedinitiation, when the elder brother was unwell and unable, then in such a case, he wouldperform the rites for initiation as were barely needed (as prescribed).

Thereafter, it would be as if even such a relation as of Guru and sisya did not exist anymore.

It was Narayana who got done through him whatever little was necessary and it would beNarayana, again, who would look after the sisya and do what may be required. Therefore,indeed, such a question as assertion of the position of Guru had no place here at all.

Hirendra Bhattacharya, presently the Ashram brahmachari Tanmayananda, is the son of adisciple of Shriyukt Bipin Bihari Bhattacharya Mahasaya.

There were many such well-to-do sisyas too since long past.

MOKSHADA SUNDARI DEVI

- EMBODIMENT OF ABSENCE OF ANGER

IN PATIENCE, DHARITRI DEVI (GODDESS EARTH)

Again, on the other side, there was a succession of Gurus in the lineage of ShriyuktaMokshada Sundari Devi. She too was Gurukanya (daughter of a Guru). In grihastashram(household life), her innate noble virtues alone were her ornaments. In most cases,education, culture, refined taste, social manners, customs and discipline go to in stillvirtuous qualities in every human character.

In other words, it is generally seen that external environment is the principal factor incharacter building. But in the personality of Shriyukta Mokshada Sundari Devi, it was asif the simple, innate majesty of divine light revealed itself. Can it be that, in worldly life,there may never be any occasion at all, at any time, when, due to one provocation oranother, one may get overpowered by anger, at least a little. Yet, never was a display oftemper seen in her; even high-pitched voice, showing an angry mood was, as if, neverheard or experienced (by any one). Unless one had the benefit of being in her companyday after day, month after month and year after year, could there be any likelihood ofaccepting this version easily? Looking 'at Shriyukt Mokshada Sundari Devi andconsidering the aspect of absence of display of any anger in her, we are inclined to say alittle.

Pointing towards this trait of calmness in her, we have heard Ma speak once in ourpresence smilingly thus: "Dear Mother, with what material was this head of yours madethat it is such a calm and cool head?"

Hearing this, she at once broke into laughter. On another occasion, referring to her


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patience, in the context of a topic under discussion,-

Ma had commented, 'That Dharitri Devi (goddess Earth) too!"

The Shastras say that the cause of anger is obstruction in the fulfilment of desire. Then,who is here what should one conclude? As if demonstrating continuously what is recordedin the Shastras and heard also from the mouth of saints - it was a mind free of desire.We feel that here it is not at all a case just of demonstration only is she not alone inherself? To mould into the respective particular pattern that may lead to the completerealization of our objective - it is to help us towards this end that all such kriyas and thelike too, as related to her, are being brought to light.

This is exactly what we should try to comprehend as much as our competence may permit.After all, we live in the domain of mind. The pattern that was appropriate in any context,it was, indeed, that which was spontaneously taking shape by itself. It occurs in our mindagain and again that this was within the purview of the environment of Sat (existenceitself) and Tat (in identity with that form). Where is room any more to comprehend thisin the domain of our mind!

When we consider the aspect of absence of anger in Mokshada Sundari Devi, whatappears at first is that it is like the state of a sadhaka-a mind free from desires. But inMa's words:

"Her Svarupa, it is herself in herself. At whichever place, whatever particular form ofpattern would lead to completion of attainment in the context of our objective - it wasdefinitely for that purpose, that she was unfolding all these Kriyas, etc. That is, theembodied form of absence of anger-this also is herself in herself in this form. This isnot the outcome of any power through sadhankriya, nor is it due to any samskara earnedin a past life. Anything concerning her-the pattern that should be appropriate in thecontext of our way for the realization of our objective, that, indeed, was unfolded byitself only in her in those forms in proper places. Definitely, all these were meant for us.Within the environment of Sat Tat, i.e., Sat which exists eternally, that is in the form ofTat-in all these different forms too, it is that Sat only."

It is the daughter who is the mother-in the form of mother, is it not so

Ananda pertaining to her Svarupa.

Since creation, in Eternity, Svakriya.

Where spontaneous expression of Ananda pertaining to the Svarupa took a concreteform-this appearance too was, as if, conferred on us.

Being in all her Kriyas and absence of kriya.

Directly on entering grihastashram (household life), she welcomed poverty, in fact, her


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entire grihastashram life was subject to penury. But did anybody ever hear at all anycomplaint or accusation? We have surely been hearing that in all the forms it is Bhagavan.Was this poverty too a form of Him in Shriyukta Mokshada Sundari Devi, which shelooked upon with delight like ornaments of the body.

Satyam, Jnanam, Anantam Brahman - this mantra from the Upanishad, which isSvarupa Lakshan (direct indication of Brahman) - that Ananda itself pertaining to it, waspreserved in whatever was there in and out - this is what occurs in our mind.

It was Svakriya pertaining to eternity from her very creation, as it were.

Severe Poverty - Poor, Well-to-do, as if both Forms of the One only, one, same

as the other - each appropriate in its place.

Other men and women, almost all, it was observed, did maintain a feeling of equalitytowards this family.

There was not the least evidence of its ever being looked down upon due to poverty.

What was the reason for this?

Nobody ever cared to look for it at that time, nor was there any means at all of finding aclue to it through any enquiry. There was an awakening, indeed, among a good many, of asense of little reverence m respect of all actions pertaining to this family. Could this facthave compensated the aspect of poverty, the family moving about cheerfully andassociating with all on the basis of equality. Extreme poverty, torn and soiled clotheswith numerous holes, stitches and knots all over, and yet a smiling, joyful face, alwaysand under all conditions. There were the well-to-do people living in style and putting oncostly clothes, etc. In their presence, too, they (the family members of Shriyukt BipinBihari Bhattacharya) remained in that same one disposition alone.

Where was room here for discrimination as rich and poor - one was just the same as theother, a natural position in its respective place.

Just now we referred to the spotlessly white clothes, etc., worn by various peopleaccording to their financial condition. And, on this side, there were, at times, tornclothes, etc., soiled as well, but ever properly covered, keeping the sense of modestywell-preserved. When meeting together-the one in affluence and the other in poverty - itwas, as if, there was no question at all of awakening of consciousness of differencebecause of their nature and disposition even in a corner of the mind of anyone on bothsides. Each one on either side was surely wearing clothes as were proper to his or herrespective status. This too was as though they were two aspects of one and the same.That oneness, the superb disposition, remained unfolded with distinctive features ofeither side and at par with each other. Spotlessly white and torn, soiled-worth in theirrespective positions with no question of comparison. There was no room for vexation of


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anyone, compared to the other. Each side, in its own calm and agreeable state, reflectedthe same in ideas, language and dealings. All such aspects too were evident in those days.The clue to such an angle of vision, which is making itself perceptible to us, is the factthat the entire dispensation is surely of Bhagavan--in fact, He Himself. Therefore, thereis no question of high and low in status. This was, indeed, what we got in regard to suchaspects.

Favourable, unfavourable, All are the One - the great Ground,

Yoga of THAT only.

The day-to-day wants and grievances of life had no effect on Shriyukta MokshadaSundari Devi, not even in the form of a touch. All kinds of circumstances, favourable orunfavourable, in fact, all was if one-it was Mahakshetra (the great ground), yoga ofTHAT only.

In answer to questions, we have heard Ma saying:

"Within the domain of jiva-jagat, it is through sadhana that one gets established,according to one's state and stage, in unperturbed serenity, patience and also oneness-transcending that as well, and in some case realizes the Incomprehensible. In theprocess of self Realization, all such kinds of aspects are revealed, through a specificsadhana, during the journey for the attainment of the objective. In no case could therebe a movement along such lines in Mokshada Sundari Devi. What occurs in our mind hereis that all that was her own, pertaining to all aspects, as was being brought to lightamongst us, was really a bestowal on us."

In the case of Shriyukta Mokshada Sundari Devi, it was inborn and was, in fact, at alltimes brought to light that, indeed, what she is now, the same was she then as well. Inthe hearts of those who had met her, she had undoubtedly infused some inspiringresponse, as it were. It was on this score that people lamented for her and felt grievedover her absence. In conversation, she maintained: what little she had to say wasconveyed in measured words, not with deliberation but innately.

So, she was always self-possessed and yet there was due seriousness as well asaffection and tenderness too, as the occasion demanded. We have heard further from Mathat it was almost the present moment with which she concerned herself in the course ofher movements.

In the context of each dealing, 'the little that was required, that much only'.

Where could then be any worry for the future?

Not to feel depressed when faced with tribulation and neither be greatly delighted withemotional outburst because of joy - this is what is realized in the life of a sadhaka. Here,however, it was all innate - Svakriya, as we understand. With a cultured disposition and


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polite language as something innate in her, she was steadfast and calm with seriousnesswithout any rudeness and short temper. What a beautiful and genuine form was hereindeed with the guileless and simple pattern of movement and talk in her dealings.

In the context of patience and calmness of Mokshada Sundari, a few stages pertaining tosadhana are mentioned here, such as the stage where oneness is revealed. Again, beyondthis too, there is the self-revelation of the comprehension of the Incomprehensible.

In all these stages, there is an innate unfoldment of the qualities similar to those ofpatience and calmness. But patience and calmness in Mokshada Sundari are not due toattainment of those stages through sadhana. In Ma's words:

"What she is now, the same she was before as well. Almost all the courses of hermovement are in the context of the present. All these are Svakriya innately. All thoseshe is unfolding in connection with all aspects, that is her own-it is a gift to us only in themidst of us."

Three-Prahar Family

A Superb Picture Of Seva of Atithi Narayana

The family of Shriyukt Bipin Bihari Bhattacharya Mahasaya was called, as mentionedearlier, a family of two-and-a-half or three prahars. There was no clock or bell to showtime. Sometimes they kept waiting till about 12 to 1 o'clock at noon in the expectationthat some atithi (guest) may arrive. There was no railway or steamer station near a villagein the countryside. Villagers used to come and go on foot. At night, too, the meal wastaken a little late. If an atithi happened to arrive during daytime, everyone, indeed, froma child to the old, was elated with joy. In the case of children, they, with theircharacteristic smiling faces, would run hither thither, each announcing at the top of hisvoice to see who would be the first to convey information about the arrival of the atithi.May be one of them would engage in snatching an umbrella from his hand, another hiswalking stick, while a third one might go for the bundle of clothes and the like and runaway wilh it to his own room.

When the atithi entered the house, the members of the family, looking upon him asNarayana Himself, would immediately offer him pranam (obeisance over his feet), etc., aswas appropriate. An asana (seat) would be placed for him to sit upon and enquiry full ofaffection would be made about the well-being of everybody and such other matters. Forthose like one's superiors who were used to tobacco smoking, all necessary arrangementsfor it would be made. A pair of wooden sandals, water in a pot, oil for massage, etc.,would be offered. Someone would very likely, wash hands and feet and then take hisseat, when he would be requested to have whatever refreshment subsisted in the house.Those who were not debarred from having it (from, the point of view of somedisciplinary code) would partake a little of it.


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Perhaps most of them would have started from their house after finishing their morningsandhya ahnik (daily prayer). On arrival they rested a little, washed their hands, feet,etc., turned grey with dust, massaged oil over the body, took bath in the tank, finishedtheir sandhya-puja (noon prayers) and then took their meal. After bath and food,necessary arrangements would be there for rest. As long as the atithi stayed, as desiredby him, he was looked upon as Narayana, hospitality extended to him with pleasure onthis basis and his requirements met at all times to the best of their abilities. On a villageroad, one has to travel a long distance. So even if an atithi arrived late at night, theywould engage themselves with his hospitality with a sense of reverence, cheer andeagerness. Whatever was expected to be done as fitting in the context of any particularoccasion on the part of the family members, a proper provision for the same was made inline with the practice and procedure followed earlier. Meeting his need with their utmosteffort was the special trait of seva in this family.

At the time when the atithi would be about to leave, the earnestness among the familymembers to keep the atithi Narayana with them for a longer period would bespontaneous. The children would not release the luggage of the atithi - a child's innateand simple attachment. That normal smile on their faces would be missing and therewould be a persistent entreaty while encircling his body with their hands.

That scene too would be 50 charming!

Perhaps one of the children would hide the umbrella and walking stick of the atithi andnot allow him to leave. Such was the attractive picture of hospitality to atithi Narayana invillages in the countryside in those days.

In this connection, one aspect of activity of Shriyukta Mokshada Sundari Devi isnoteworthy. One or two atithis could turn up unexpectedly at any time.

For this reason, she would always collect dry leaves of trees and very often cook herown food by burning them.

The dry branches of the tree she would keep in store, so that food for the seva of theatithi could be cooked quickly when he arrived. In like manner, may be, she would keepsome material too, as the conditions permitted. It was noticed that even members of awell-to-do family would sometimes come and ask for a little of something and receive itfrom her. But in the case of Shriyukta Mokshada Sundari Devi, such kind of asking foranything was not seen at any time at all. They (the well-to-do) had money and could getthe thing required from the bazaar, but it was not there at home that moment. It was onlyin such a case that there was this kind of asking for and receiving of anything on theirpart. Too much giving and taking lead to indebtedness.

Therefore, this family was careful about giving and taking in order not to get involved indebt for even a pie to anyone.


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Unique Form of Seva of Atithi by Mokshada Sundari;

Offering her own Food to a Hungry Mouth,

Herself in joy without Food

The atithi is looked upon as Narayana and so it was incumbent that under all conditionsseva should be rendered to him within the range of one's capability. There was anothercharacteristic too in regard to atithi seva on the part of Shriunkta Mokshada SundariDevi. A feeling of full satisfaction was evident in her on offering food from her ownplate to another hungry mouth while herself going without food. it was a rule with herthat she would take her food only after every member of the family had taken his meal.As for the atithi that might turn up, she would definitely wait for him at meal time. Anincident that took place one day was as follows.

After offering food to the deity, when she was about to take the same from her plate,just then, there appeared a beggar-Narayana ( beggar looked upon as Narayana).

Ma was observing.

It was noon time with burning sunshine and intense heat. At such a time, she had sat forher meal but had not till then put 'anything in her mouth. Just at that moment, the beggarcame and stood in the courtyard, hungry, begging food. Immediately, she took out a littlefood in a small plate from her own for Ma and placing the rest of it the entire lot on aleaf, offered it under a shade to the beggar.

The food that was meant for her and kept ready in front of her was given away to thebeggar with the expression of a joyful heart. Sometime penury would be of such anextreme type that there would barely be a grain of cereal left in the home for cookingfor herself again. So, after rendering seva to that beggar Narayana, she took only a littleof the kind of banana grown in the village wherein the portion of seeds exceeded thesubstance and felt satisfied with it.

At other times, in a similar situation, she would just take a little of muri (fried rice) andchida (flattened rice), drink a glass of water and feel satisfied. We have heard Masaying-all such innate, simple, common dealings, so characteristic of her, were seen inher activities always without fail.

Even on Giving All, it is Never Exhausted;

when Exhausted by Giving All, it remains Full;

- An Episode from Lord Buddha's Life.

In this context, the following incident may be mentioned which took place during the

lifetime of Bhagavan Buddha. A disciple of Bhagavan was going from one end of a city to


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the other, announcing at the top of his voice, "Bhagavan Buddha is asking for a gift. Anygift within the means of the citizens would be accepted."

Bhagavan has asked for a gift-what a good fortune!

From the rich to the poor, indeed all citizens appeared with materials in abundance.Should Bhagavan condescend to accept them, all would feel blessed. But what is this?Returning all the materials, without any exception, the disciple got up, saying, "None at allamong these is a gift worthy of Bhagavan!"

The disciple, continuing his march again kept on shouting in the same vein, "Bhagavan hasasked for a gift; who is ready to offer?" The materials presented again as gifts were allrejected exactly in the same manner as before. The citizens were at a loss as to whatwould be the nature of the offering that would be acceptable to Bhagavan.

In due course, the disciple reached the very end of the city where there was nohabitation; only a beggar woman was sitting, covering her body with a dirty, torn andtattered cloth. Immediately, on hearing that Bhagavan had asked for a gift, she requitedthe disciple to wait a little.

Hiding herself behind a tree, she unfastened from her body that old and tattered cloth,which she had been wearing and threw it away from the hiding into the hands of thedisciple. Holding the ctoth, given by the beggar woman, on his head as wealth of greatvalue, the disciple proceeded towards Bhagavan. This was the gift worthy of him andwould be offered at his feet.

There is one who possesses wealth in plenty and makes a gift of a little out of it as justanother item of expenditure, while keeping intact his worldly pleasures in full in his easylife and affluent state. And there is another who owns only one paisa and withoutretaining even that, makes a gift of the same, leaving nothing in hand and emptyinghimself fully, in which case the acceptance of such a gift fills up all emptiness of thedonor. Giving and taking-about this it is heard that whosoever's gift it is, the receiving isalso his, or, in other words, be, who is the donor, the receiver is also he.

Where this is manifested, there, after giving away everything it is not exhausted; whenexhausted by giving everything, it remains filled.

Svarupa of Mokshada Sundari's Firm Faith in Truth

Successive stages of a Sadhaka Proceeding to Get Established in Truth

In the Svakriya of Shriyukta Mokshada Sundari Devi, it was observed that a lesson wasbeing given on devotion to truth through her conduct and behaviour. Moreover, it waswithin the highest form of excellence of Svakriya, depicting the brilliancy of Svagrahita(receiver in identity with the Self) that she unfolded her Svarupa, within her entireKriyas in a manner that provided a clue for the traveller on the journey, helping him


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comprehend the Truth.

Question : At one time Ma was asked: "In what way can the aspect of truth be unfolded?"

Ma: "I is incumbent on every human being to make efforts to get himself established intruth. When a traveller journeying with the objective of Self-realization takes to suchaspects as truth in speech and truth in feelings and dealings, while abiding inguilelessness, a beginning has been made. As he goes on abiding in Truth and gettingestablished in it, to that extent indeed does his moulding proceed stage by stage.

In the process of such shaping, the unfoldment of the personality of the traveller may, inthe first instance, be such that even when he hears someone uttering falsehood, therewould, unconsciously, be a reaction, a sensation, throughout his entire body, not to speakof telling a lie himself.

Look, what a beautiful manifestation is here o the traveller in identity with it (lie)someone is uttering falsehood and he, through a reaction all over his body, is unable, as itwere, to accept all as true.

Though direct inner perception of svayam bodh (Self-knowledge) has not unfolded here,yet, because of the lead taken to-wards purification of mind, a reaction is beingexperienced. Besides, if there is any falsehood even in a sign or gesture, then, in thatcase too, there will be a similar reaction. Just as the traveller would go on mouldinghimself by stages, so there will be revelation of corresponding awakening through innerknowledge.

Step by step all such qualities as

guilelessness,

simplicity,

humility,

gentleness and the rest begin to unfold and, as a result, the journey towards waning ofattachment, aversion, etc., takes place. There are numerous different aspects in theunfolding of such indications by stages. It is the revelation of your Bhagavan as TruthItself, which is to take place. To be established in truth signifies the realization of truthincluding attaining of different stages in appropriate places.

Vakya siddhi (infallibility of words uttered), and the like in appropriate place andaccording to the stage reached, have vigorously to come into play as Shakii Svarupa inthat traveller.

At all places, through postures of any part of the body, by his glances, signs, gestures,through any mode of speech and language, there would be no evidence of any touch of


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falsehood whatsoever-not even in a single symbol of 'Aa' and 'E' (like A, B, Q. (In thecase of slightest deviation) an instantaneous, sharp awakening it would be, like a touch ofelectricity, because there remains no place at all for a trace of falsehood even throughgestures, postures, signs, etc.

In this way, there are other indications of various sorts and they would be there whenthe state appropriate for that particular indication is reached. If even this much was notattained, how could one say that there was the move, on the part of the traveller,towards success in being established in truth? There are still other numerousindications-this is just a little which you have got spoken.

Without being devoted to truth, where is success in the journey aiming at the realizationof the objective? In fact, within jiva-jagat it is,

jeman bhava,

teman labh (as your bhava is, like that, your gain is).

Where there is no place for the talk of gain and loss, it is a journey aiming at one's ownreality-a natural revelation of one's own Self in words, dispositions, dealings, signs andgestures, in fact in all aspects.

In Shriyukta Mokshada Sundari Devi, it was certainly not a case of attainment bysadhana, abiding in Truth it was all innate in her. Everyone, of course, could not catch andcomprehend everything that she said in the context of all different occasions. If anyonewas able to do so, he could notice that through a plain and simple way, in the midst ofwhat was worldly, it was unworldly too. It was this, which was, indeed, simple and innatein her. In all matters related to practical dealings, a sagacity too, of her own, was clearlyvisible. While the aspect of truth was well-guarded, everything, indeed, was natural withher. Dealings were there for the sake for dealings only.

Ma mentioned a few stages, followed in sequence, in order to lead to establishment inSatya (truth). As a result of movement with Satya as the base, it is necessary for thesadhaka to attain such a stage that a touch of falsehood, to the extent of even the letter'Aa' and 'E', should vigorously awaken, like a touch of electricity, in his entire physicalappearance, in sight, in signs and indications, in the context of ideas and language in hisspeech.

Ma says: "Unless one is devoted to Satya, where is success in he journey for realizationof the objective."

But the base of Satya in Mokshada Sundari is not an achievement through sadhana. Thisis innate in her. The lesson on adherence to Satya was taught through her own dealingand observation in her Svakriya.

Bhava pertaining to Karma of Mokshada Sundari in Grihastashram -


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All Karma Form of HIS WILL.

He Himself of all the subjects related to the household affairs in the grihastashram ofShriyukta Mokshada Sundari Devi, we shall endeavour to have a little survey. It hasalready been mentioned earlier that the family was stricken with poverty, want andinsufficiency as a permanent feature affecting every activity in their day to day affairs.Shriyukt Bipin Bihari Bhattacharya Mahasaya, of course, remained in his o bhava only.The problems of the family did not touch him at all, as it were; we have, of course,noticed this aspect too. All affairs, important or ordinary, in the sphere of householdactivities were executed most skilfully as if through the single-handed efforts ofShriyukta Mokshada Sundari Devi, even in the midst of such a difficult situation.

The hereditary family deity was Raj Rajeshwar Salagram Shila; a reference to 'Him' toohas already been made earlier. In the daily service-in His seva-puja too, there was timelyoffering of bhograg (food) and the like according to their means, bhakti-shraddha (thequality of devotion and reverence) too was precisely as it should be-in this too. Theperfection was indeed, there, as it were, within the traditional practice. There wasunshakeable faith in Bhagavan. The place of devotion, reverence and faith, as revealed inher own behaviour was, undoubtedly, in the form of the firm root as:

'He exists in me and in every atom of the universe'.

Without taking to scepticism, here was shown a distinct pattern of the way in which oneshould behave. It has been heard that during the very long span of her life, right fromher childhood, while presenting a step-by-step unfoldment of this aspect as appropriateto each particular station, she did shed lustre on it. While viewing her externally, it wasobserved that her activities were always centred in the suspense-free, calm, composed,steadfast unperturbedness of the supreme kriya itself.

In her bhava and karma, this was always clearly revealed, as if all karma wereundoubtedly expressions of His will, He Himself. This fact too we had got from hermouth.

Svarupa of Karma of Mokshada Sundari in Grihastashram ï¿½

In THAT Only

Our world is the field for karma, where the root of the urge to karma on the part of awandering entity lies in the rotating wheel of outcome of fruition of past karma. It is asthough, in obedience to some power, there is an aimless blind movement in darkness.What is it that one wants, even that one does not know.

Why all his efforts remain inert and censured through a course of futility - to this alsothere is no answer with him.

It is heard that the supremely auspicious moment of life is in that concurrence when


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there is that touch which takes one towards awakening of the new consciousness that inthis suffering-permeated form of the world, it is in the form of suffering itself.

And, concealed behind this suffering, through the reflection of the touch of that Great,the ONE supremely beneficent and compassion at who is He?

In connection with even such facts, we have heard that what is initiated by one throughsuch movement, so long as the unfoldment aiming at Him does not take place, it is, in factVasana (worldly desire). Due to one's own inertness and restlessness, the statical lightof consciousness remains invisible in the background. In the progressive march throughdifferent stages, as the touch of that light is received, inertness and distraction inconsciousness undergo a change, as a result of which one gradually moves on to anawakened and serene consciousness. But if the seed of dormant desire remains active inthis state too, the newly gained consciousness is turned towards worldly enjoyment andbecause of remaining active with doership-consciousness, one heads towards the surewhirling destruction resulting from the longing for fame.

We have heard Ma saying:

"That which is sure to drop off and that which will melt away or be burnt away is there;whereas there is the state where there is no question of dropping off or holding ormelting or burning out, and this is the objective to aim at in undertaking the journey.While on the move, there is a stage in which this visible world of enjoyment, comprising

rupa (form),

ra (taste),

gandha (smell),

sparsha (touch),

shabda (sound), appears as an imaginary vision itself before an awareness free fromattachment. Ever liberated from the obligation born out of the sense of doership, andwith everything becoming detached by itself, as it were, the self remains reposed in theSelf.

On moving to a different stage, perhaps this very real and compact world, the treadingground for life after life, appears in the awakened consciousness, with the revelation ofthe Supreme, as having no substance-a faint presence of just a picture. The course ofaction lasts only till there is waiting for the momentum of past impact to be over.

Here karma takes place without the support of any doer.

The past impact mentioned here will work out in its own field within a determinedmeasure.


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On moving to yet another stage, there awakens in the unconcerned awareness, a supremeresort and on that cord of supreme entity, the universe, movable and immovable, has theappearance of remaining strung-up.

The wave of the same one Ananda keeps surging in and out.

In the world full of infinite diversity, conflicts and sufferings, there is the seeking anddiscovery of the Self abiding in the one and only Ananda itself, manifested as thebreaking of waves in identity with the Self, in concert with a beautiful rhythm. Here doerand karma subsist in the same principle.

In the household life of Shriyukta Mokshada Sundari Devi, what is the light in which wecould judge the basis of karma on her part?

What was its Svarupa?

With the idea of grasping and comprehending the same, a query was made and what Masaid was, as a little touch it was of her own; in fact, she herself was the dwelling place1garden, water, earth and all. While dwelling on any particular aspect, she would speak asappropriate to the bhava in which it should be expressed at that particular time. Just asthere is the simple and normal behaviour of children with their parents, this too was likethat. By this, you should understand that in the context of any aspect pertaining to someof her kriya, it was like that too. An analogy is, of course, not true for all aspects-youknow that. Where the question of any place in the context of within rupa, guna (form andquality) as well as beyond not beyond, has no place, (there) THAT only, One alone,

where is that Self-Svarupa?

If in the search of THAT,

deeper and still deeper aspects awaken,

then only,

beyond the realm of mind,

that boundless sea,

samudra sva-mudra* would be comprehended.

(A pun on the word 'samudra' (ocean) when read as svamudra,

which is a combination of the words sva (self) and mudra (posture),

that is a pose in identity with the self,

like the waves being in identity with the ocean.)

According to his stage, the sadhaka maintains a corresponding outlook on karma. A fewstages of such a nature are outlined below.


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First of all, it is karma in ignorance under Prarabdha Karma (past karma, the merits anddemerits of which have begun bearing fruit). Under it, there is a course of life in thestream of birth and death-a life of conflict without compromise with demands of wantand gain.

That this world is a place of misery - if a reflection of this truth reveals through thegrace of Bhagavan, there awakens an auspicious desire for the journey in quest of one'sSvarupa. Under the influence of the distracting illusory powers, in the forms of tamo andraja-guna, the knowledge of the Self remains completely hidden. On the waning ofimpurity due to tamo and raja with the power of sadhana through the grace of Guru, themore the heart gets purified, the more there is the unfoldment of Sattva-guna, andgradually one is on the course of a clean and steady one-pointed movement.

A word of warning here is that desire in the form of a seed is still present. So, if theprotection by the grace of Guru is absent, there is a possibility of misuse of powerfreshly acquired through sadhana, due to which the road leading to a fall remains open.

What has to melt, melts away. What has to burn, burns away. When one is at this stage,one is in the state of a witness here and views the world as unreal. Just as in a mirage,though water appears before the eyes, in fact it is unreal. At this stage the sadhakabecomes free of the sense of doership, remaining an indifferent witness only in theaffairs of the world.

At a different stage, the world appears as a faint picture only. In the vision illumined byChaitanya, Chaitanya reveals everywhere. Here the sadhaka is free from identificationwith his body. But karma remains active in its own nature till the momentum of Prarabdhacomes to an end.

At yet another stage, the whole universe appears as strung through one Supreme threadof Satta (existence itself). Within and without, there is a surge of Ananda, an infiniteplay of the same One. Here actor and action are the undifferentiated forms of the sameOne.

The different stages too of a sadhaka, as mentioned above, are of infinite forms andaccording to the respective stages, karma has its corresponding forms.

In the light of the diverse forms of karma, according to its stages, what is the Svarupaof karma of Mokshada Sundari in the world?

In Ma's words, in response to a question: "It is her own, she herself, includinghomestead and all the rest, and about dealings, they are just like a simple innate dealingof a child with its parents.

The Svarupa of karma of Mokshada Sundari Devi would be

within the grasp and comprehension only


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when there is revelation of THAT only,

the One alone.

This revelation is within forms and qualities as well.

Yet, again, what is beyond not beyond, i.e., no question of manifest unmanifest, that sameOne indeed. In the context of this One only, Ma is citing an analogy here. It is that ofsamudra (read as Svamudra), the self is in the form of mudra (Sva, the self, mudra, theform of waves). That is, it is only water in the infinite breaking of waves. The shorelesssea means what is beyond mind and speech.

Kriya of Mokshada Sundari

A Complete Form Beyond the Domain of Jiva

In every action pertaining to household affairs, Shriyukta Mokshada Sundari Devi was,as though,

only THAT,

and in THAT only,

she remained calm, serene, sober and abiding in Ananda here, there and everywhere. Inthe midst of pain and pleasure, favourable and unfavourable conditions, as and whereencountered within family life, her ever even-minded state of self-sufficiency alwaysremained steady at all times. Could there be a likeness of this kind of complete kriya inthe domain of jiva in this jagat? Since her revelation as a child and the course of all thevarious events that took place throughout her life, if, after a search for the same inminutest details and grasp and comprehension, a complete survey were undertaken inregard to form and formless, all aspects and ways at all times-all kriyas in entiretyrelating to Dadamahasaya (Ma's father) and Ma as well-what would be the significance ofthe concurrence of all these?

This is certainly worth understanding. Through a subtle and still more subtlediscriminating cogitation and after deliberative discernment, one would come to theconclusion : could there be a second similar one?

In the Chapters covering the activities on the part of Shriyukta Mokshada Sundari Devi,I have felt inclined to write on the different aspects as known and heard (from others)and witnessed by me. In which context there are shortcomings in my writing and what istheir nature, I do not know.

I wish some distinguished, spiritually advanced, wise person aiming in his journey at theSupreme Ultimate Objective would also, after comprehension, confer, through our goodfortune, a reflection of the touch (of the Svarupa of Mokshada Sundari Devi's Kriya).


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Whatever we would grasp out of it would certainly be to our benefit and for our welfare,would be, would be, would be, certainly. Therefore, what I felt from within my heartthrough a critical examination of what I came to know by hearing and witnessing as well,I have incorporated in this writing, to the best of my ability, aiming at the awakening ofmy heart.

This chapter has been concluded with a reference to different aspects of the Svarupa ofKarma of Mokshada Sundari. These cover as much about this Svarupa as can becomprehended through investigation and also as little of it as can be perceived throughreflection and indication of what lies beyond grasp and comprehension.

What is to be particularly noticed here in the context of Ma's words is that in the lightof all Karmas of Mokshada Sundari and all Kriyas in entirety of Dadamahasaya and Ma,there is an inseparable indivisible connection (yoga).

Earlier, we have observed that the three forms are of the One and the three abide in thethree. Therefore, father, mother, daughter in the con-text of these three entities, thereare separate Kriyas in keeping with the three appearances. But even while assumingseparate forms of Kriyas befitting the separate appearances,

it is One only, i.e.,

it is Ma alone as the Svarupa of these Kriyas.

Therefore, all Kriyas of Mokshada Sundari belong to what is beyond the kingdom of jiva.While investigating the Svarupa of this Kriya, if there is awakening of pure subtleinvestigation, and we have that touch amongst us any time-certainly it is for supremegood and benediction.

CHAPTER SIX

In the Pattern of All Kriyas

That Small Girl in Association of Kumaries

An Auspicious Unfoldment

Abiding In Righteousness and Good Morals

Within the Purview of Kriya

Pertaining to Spirituality and Supreme Objective


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A Touch Itself of THAT Only

Sultanpur : Ma's Maternal Home

Religious Festivals All Round the Year

Ma's Maternal Uncle Sharada Charan Vidyasagar

A Description of Daily Puja of Thakur and Durga Puja

Account of Death of Ma's Three Younger Brothers and

Sisters Surabala and Hemangini

VILLAGE SULTANPUR-MA' MATERNAL HOME

The residence of Ma's maternal uncle was in village Sultanpur.

In this house, Narayana Shila Vigraha and Mahadeva were there as installed deities. Theoffering of bhoga (cooked food) and daily puja used to be observed. Besides this, asuccession of religious festivals Dol (Holi) and worship of goddess Durga (Durgotsav)continued to be positively observed in this house. On the occasion of the annualDurgotsav in autumn, the house, with the assembly of relations and friends, wouldresound with joyous uproar from such a crowd.

We have heard Ma saying that Her youngest maternal uncle would collect this crowd fromfar and near and bring them all home in a boat loaded to its fullest capacity. Among them,the children of the sisters of Ma's mother-boys and girls of the same age-group asMa-and young married women would be in great number. As a result, there would becharacteristic scenes of merry making and frolic of children, resounding with theoutburst of their excited merriment. Ma only was at the centre of this assembly ofchildren In Her absence, their games and pastimes surely remained incomplete. Ma alsoparticipated in their play in the same spot, appearing as a girl swelled up in billows of joyin a move to augment delight.

In a big assembly, Ma appeared, through Her movements and the way She sat and got up,a quiet, good-natured girl of a calm disposition. It seemed as if She was quite simple andinnocent, and also one who maintained modesty and good manners as befitting the placeand the occasion. Among relations and others closely connected, She conducted Herselfwith apparent calm and composed behaviour. On the other hand, in the assembly ofchildren, Her play as a child was also-possibly not at all to the knowledge of Hercompanions-the way to grant that great touch.

MA'S UNCLE SHARADA CHARAN VIDYASAGAR


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When Ma was engaged in games and pastimes in association with children, a descriptionof that as heard from Ma: a living picture of Ananda based on devotion and reverence in areligious festival. And in that connection, there was Ma's youngest maternal uncle,Shriyukt Sharada Charan Vidyasagar, about whom Ma spoke in so many ways that itseemed as if the portrayal would never be over. While describing this, what kind of aninexplicable bhava too was there! He would be seen at Brahma Muhurtha*, after finishinghis morning sandhya, putting on his cloth, the upper body bare, a napkin resting on hisshoulder, the tuft of hair at the crown of his head tied up, forebead occasionallysmeared with sacred ashes, white sacred thread dangling across the shoulder, a garlandof Rudraksha beads around the neck, a flower basket in hand, wooden sandals on; what afigure it was-so holy and indicative of a contemplative mode-of this youngest maternaluncle of Ma!

Standing near the doorsteps of the room where Ma, Sushila Masima (Ma's cousin) andother children would be still asleep, he would, with fondness and a voice full of affection,coming from a face smiling all the time while sustaining a grave and solemn disposition,call out with an inexplicable feeling,

"Nirmala, Sushila, get up, get up, the sun is about to rise. Get up and do your

pranam to the sun."

While giving this description it was as if those childhood days had re-appeared throughthe mode of expression of Ma. At the same time, right at that moment, the feeling of anaffectionately sweet, pure, holy 'and soft heart of Ma's youngest maternal uncle could befelt in a lively concrete form, as it were, and his voice of loving call too. While listeningto it, even a touch of that beautiful portrayal was, as if, felt by us, and along with it, thepresence too of Ma's youngest maternal uncle was directly' perceived in that scene offestival.

Ma would get up and notice that the eastern horizon had turned red, but that there wasstill sometime before the sun would appear. Coming out, She would make pranam to thesun immediately. The youngest maternal uncle would leave promptly to attend to his ownwork after calling and waking them up. He had always a steady and solemn disposition. Itwas he who used to collect them all for this joyous festival. A feeling of reverenceinternally and affection externally for Ma was always definitely noticed in him.

While seeking information through questions and answers covering minute details aboutincidents, trifling and important, concerning Ma's maternal uncle's home, a descriptionfull of animation in ideas and language would be given on many occasions by Ma in reply tothe queries made. In that narration, the pure, holy atmosphere of this home and thenatural stream of faith and devotion to Ishwara, in particular, would get filled to thebrim, as it were, in regard to all aspects and an overflow as well. Even by its portrayalwith the best endeavour, where was the possibility of giving a complete picture! Thenarration surely could not exhaust the subject at all, as it were.


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Without reference to the distinctive features of Ma's Sonamama (literally, golden uncle)who has been mentioned as the youngest maternal uncle of Ma, this chapter would, as if,have remained incomplete. In this context, we have spoken a little about his heart-feltaffection towards Ma and in his dealings with Her, a specific divine bhava was sustained.In particular, this aspect of reverence and affection on his part engendered, in many, anawakening of a spirit of devotion to Ma. He used to look upon Ma really with aninexplicable feeling, as it were. This pure, holy and innate devotion for 1?hagavan,evident in him as a distinguishing quality of his character an personality, was peculiarlyhis own. He was, of course, a learned man (Pundit), well-versed in the Shastra There wasa Tote (Sanskrit residential school) too at his residence, with facilities for study and forimparting education. It was noticed that Ma had Her kheyala always on him.

Training of Children through

Initiation of Spiritual Base

At Sultanpur, when Ma was in the assembly of children, a technique was adopted thesprout a pattern of spirituality through training in those children also, even throughgames and pastimes easily available for them. This too was as much as we could hear fromMa's mouth.

There was a division of work concerned with the inner domestic affairs among the smallgirls. The cleaning of utensils for puja was allotted to one of them, while another had heshare of work in the plastering of floor with cowdung and mud. The one who wasentrusted with such plastering of floor of Thakurghar (the temple of the deity) waswarned not to proceed with her work beyond a certain limit, which was measured andmarked out so that no contact by touch may take place with the throne of Thakur (deity).Entrance into the Temple of Thakur with the clothes worn overnight was forbidden. Onehad to change such clothes or remove them altogether in the case of a very small child.

It was right from their infancy that they were given training in various directions, as wehave heard from Ma's mouth. They were told not to be angry with anyone, to be politeand courteous in talking, to observe decorum when dealing with elders, engaging only insuch talks. as was necessary and in a calm and composed manner.

Little boys and girls would never talk much in the presence of elders, let alone anyindulgence in unnecessary restlessness. They were trained to abide in an equipoiseddisposition, to remain careful lest there be any exhibition of restlessness and impudence.The elders too would call and fondle the children at some particular time and the childrentoo, in their joy, would then take liberty of presenting their demands to the elders, andin their guileless and independent manner indulge in some frivolity too, in their own way.The elders mingled and mixed as well with the children in such a way as if they wereparticipating with them in their play and also enquired from the children as to what it wasthat they wanted and what should be got for them, displaying a kind of affectionatelysweet feeling in various ways.


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Thereafter, the children were told, "That's all, now you go and attend to your duties."

A time was earmarked for the girls as well to participate in games and pastimes freely. Ifthere was an error on the part of anyone, then that too was explained to her and she wasmade to understand that, that was not the way to act and was shown the way which sheshould adopt. To safeguard continuity of the righteous environment, the elders didremain alert. A precept was that there should be no display of any improper behaviour,feeling, language, etc., on the part of juniors towards elders. Starting from the men andwomen members of the household to everyone, there was accorded such a kind of goodbehaviour. Different times were allotted for study and play. During the period of play,they would revel in games and pastimes.

Even in the midst of all this play, it was noticed as if there was an imitation of the ritualswhich were performed centring round the family deity. A temple was built with largeleaves of vish-kachu*.

A sort of arum plant producing a burning sensation

on its coming in contact with the skin.

The deity was modelled in earth only. It was earth, again, which was used as the materialfor puja, bhoga, etc. Dry trimmed grass, twigs and tendrils from the trees and plants ofthe garden provided the means to beautify the temple.

What all was done for puja, etc., in the temple for the deity at the specified time, animitation of the same was attempted to the extent to which it appealed to the heart andmind of the children in this group. Leaves of wild plants and creepers were articles(substitutes) of cooked food like rice and curry (anna vyanjan).

Rice, pulses, etc., - all these too were of earth. Chips of bricks were pounded for spicesof various colours. The items cooked for bhog, etc., were according to what occurred toon&s mind. Then bhog was offered with the ringing of kansar gizanta (a dish of bellmetal with a gong), etc. These were the kinds of articles and the method of worship intheir imitation. Here too the workload of each one was whatever was allotted to thatchild. So it was noticed that accumulation of virtuous qualities in the journey aiming atthe Supreme Objective began even through the medium of such imitation of rites rightfrom their childhood.

The style of taking prasad (in imitation) was like this: the prasad would be taken in thepalm of one hand, and moved and stirred by the fingers of the other hand.Simultaneously, the mouth too would b moved (to indicate that the prasad was beingactually taken). All such actions like partaking of food, etc., were done through mentalreflection. But who had trained them to do this? It had surely originated from withinthese children. if observed, would it not be found to resemble partially the procedurefollowed in manas puja (doing puja mentally)? It occurs to my mind that the bhavadhara(flow of feelings and ideas)' which had created the ingrained samskaras responsible for


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birth in a good home gave the basis for the activity concerning the household affairs ofthe family.

Therefore, in Ma's words :

"See how beautiful were the affairs of the kingdom of bhava (ideation) at differentplaces !"

This very insignificant aspect of the play of children was described by Ma in a stylebubbling over with smiles, as it were, and bearing a molten flow of an inexplicable bhava,as if She was also one among the children and appeared to be taking part in thoseenlivened games with a display of exultation and enthusiasm. While listening to Ma, welooked at Her face with amazement, and becoming fascinated at heart, felt as if we toowere in that play, right at that moment.

Participation of Children in Daily Thakur Seva

Just as we have said a little about the division of work among the children in regard tothe plastering and wiping of Thakurghar, so is here a little description of the division ofwork among them, whatever it was, pertaining to the programme of daily puja.

After the work of plastering the floor of Thakurghar, cleaning the utensils (for puja),etc., was over, all work in regard to the equipment for puja, decoration of the plate forflowers, preparation of the offering of naivedya (rice, plantain and the like) before thedeity, etc., concerning daily puja would be completed, by the time the pujari (priest)would appear for Narayana Puja.

The procedure for puja comprised the giving of bath to Narayana; decorating Him withsandal paste, Tulsi leaves and flowers, and His throne with flowers of differentvarieties; followed by puja n the daily routine according to the rules and injunctions ofthe Shastras. After the puja was over, arati (the waving of light, lighted stick of incense,conch, etc.) was performed. This was accompanied by the blowing of conch, ringing ofbell and beating of drum - such daily routine work was done by one who was entrustedwith puja at that time. Distribution of charanamrita (water in which the feet of the deityhad been washed) and of the offering of bhog (coked rice, etc.) followed. At thescheduled time, Thakur was laid to rest and the door closed. Again, later, at theappointed time, the door was opened and darshan of Thakur, etc., was allowed.

In the evening, dhoop and bati (burnt incense and lighted lamp) were placed near Thakur;and to every room of the house too, burnt incense and lighted lamp were taken andbrought back. At night, bhoga was again offered to Thakur at the appointed time andafterwards He was put to sleep. Starting from the morning, there was an activity, etc.,scheduled for a particular time, and all such activities were, in fact, followed in thismanner. It has been already mentioned that daily puja of Sa1agra Shila and Shivalingawas performed in this ashram. Moreover, special festivals round the year, each accordmg


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to a particular season, the offering of bhog, activities concerned with rituals, etc., wereobserved as well. Again, in the particular ritual where Narayana was taken, the puja ofNarayana was always done first. All this took place before the eyes of children and theysurely had their training from them.

The children were, further, trained to be careful so that their feet did not touch anyone,neither the clothes of anyone, nor even the utensils, etc. They were warned--look, thedeity is surely in everything, he will be enraged, it is, of course, the same deity who is inthe Thakurghar. It was with an inner feeling full of all such considerations, firm faithand great devotion that the children used to participate in their games and pastimes.There was something, in addition, in this play-to sit for Thakur puja, to meditate and beabsorbed in meditation.

The early morning tiffin for small children including muri (roasted rice), chida (flattenedrice), coconut-kernel, small balls of sweetmeat prepared with shredded coconut-kernel,and if there was anything apart from these at any time, they were all prepared at homeonly. To partake of any foodstuff prepared in the bazaar - this was surely never apractice in those days.

To arrange bhog in time for the puja of Narayana Vigraha was the responsibility ofhousewives only. The arrangement for cooking food for all the members of the familyalways remained only in the hands of the ladies. During big festivals in those days, onlythe brahmin housewives used to arrange for cooking bhog with the help of servants andmaid servants.

Another matter, as well, was about the earthen toys suitable for play of small boys andgirls. There were special devotees among potter, who on continually listening toBhagavan's name and the like, considered themselves as ashrit (the sheltered) of thisfamily, and there were a good many such disciples. They brought to this house, of theirown accord, with love, and in large quantities too, such toys as had been made by themand were suitable for use by small children. They kept one small room filled with toysplaced in a well-arranged manner. The boys and girls picked out toys from this stock,each according to his or her liking, and enjoyed playing with them. In such a play too, itwas surely an imitation of puja, ritual and the like related to Thakur. When Ma used to goto Her maternal uncle's house, these toys were given to Her as well, for play. But Ma was,as though, unmindfully disposed towards this matter.

Seeing this, the playmates would exclaim, "Surely we shall take care of all this." Mawould remain in a jolly playful mood, as it were, to roam about. In Budi chhoa* game, Mawould be made to sit as Budi in a particular place. In this game, in different places, Mawould, in particular, be made the Budi.

(A game in running, in which there is competition

as to who would chhoa (touch) the person called 'Budi' (old lady)

who remained stationary in one place.)


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Durga Puja: Distinctive Features

It has already been mentioned that in the house of Ma's maternal uncle there was asuccession of festivals round the year. The distinctive feature of Durga Pujaï¿½of thattoo, s much as was heard from Ma's mouth-was that in this Ashrams, the family membersthemselves performed the puja. One pujari (priest) to assist in the actual performance ofthe puja, one tantradharak (assistant priest) to recite the text from the scripture andthe like would be there at their appropriate places. Moreover, a particular ritual wasperformed on a particular tithi (lunar day). Mangal arati (waving of light, etc., before thedeity) at dawn and the like, which are considered as part of the puja, were performed atthe proper time.

Procurement of materials required for puja would definitely begin a month earlier. Inthat part of the country, it was imperative to offer kabri kela (a particular kind ofbanana) in the puja. That is why clusters of bananas would remain hung up in the house;coconuts, etc., too would be collected to prepare jal-pan (refreshments) for the puja.Moreover, all materials were stored in different small and big earthenware pots. A listwas made of all the materials required for puja and purchased gradually from the bazaarthe best quality from wherever available, as, after all, this puja was performed only oncea year.

There was a lawn in front of the outer house and also in front of the temporary openshed for puja (puja-mandap).

There were passages on all its four sides to provide space for circumambulation.

He who did the puja would not talk unless there was any particular necessity to do so. Amonth before the puja, all that had to be done in relation to it was taken up and attendedto in appropriate time, according to the tithi (lunar day) and while following the rules andinjunctions of the Shastras. From the commencement of the modelling of the pratima(image), clothing it, procuring all the materials for puja - whatever was required at anyparticular time-the beating of drums at the required moment agreeable to that musicalmeasure, Joy-Joykart, the singing of songs related to Mother Durga, etc., continued tobe carried out. At certain special moments during the puja, there were songs by ladies aswell.

On the other side, in the arrangement for bhog spices, etc., were cleaned, washed andkept ready. There was no talk during the cleaning process, lest spittle may fall on them.All such special activities related to the puja were taken up a month before. Everybodyremained alert to ensure that there was no blemish due to any undesirable touching ofanything. Those who participated in celebrating the puja, rendered service as and whenrequired. In the calm, serene and solemn atmosphere, the house assumed an altogetherdifferent appearance.

For those, who came for darshan, proper arrangement was definitely made beforehand


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for their sitting, standing, taking refreshment, etc., according to their status and stationiii life. Thos who came for darshan of puja had the darshan either standing or sitting atthe appropriate place in the compound only, outside the puja-mandap (enclosure). Theatmosphere on all sides of the lawn remained so surcharged as could not be feltelsewhere.

Good arrangements with suitable preparations were made before-hand to have puja, arati,bhog, darshan, etc., each at its respective scheduled time. With regard to the interval forrest, the evening arati, bhog at night, putting Devi to sleep - all these were observedminutely at the proper time in accordance with the rules and injunctions of the Shastras.Proper arrangement was made for distribution of prasad for the three days in between.During those three days of puja, it was the practice to give prasad in the hand after thepuja was over to whomsoever used to visit.

In this grihastashram, even before the puja, the ladies would keep ready five items,namely, nadu, takthi, gangajali and chidajira made out of gratings of coconut-kernel.Jalpan (rereshments) prepared out of grated coconut-kernel, munger jwala (prepared outof raw mung pulse), sugar, batasha (a kind of small puffed-up cake of sugar andmolasses), were properly arranged in a plate and offered as refreshment to the Devi.

That the house was crowded with nephews, nieces, relations and friends, we have alreadymentioned. Apart from this, there was, of course, arrangement for partaking ofrefreshments without distinction of caste and class, after the former had been offeredto the Devi. There were plenty of banana trees in the house, the leaves of which were cutto proper sizes and kept ready for use in distributing refreshments. It was made surethat none among those who had been invited went away without receiving the prasad.They were offered cooked prasad with due reverence, looking upon this offering as if itwas a part of the puja itself. Those who served the prasad, would have already had theirbath and would be having just a piece of cloth around them and a napkin on the bareupper body, reflecting a beauty of service, in the context of those times.

The entire compound and the rest on all sides everything all around - was, of course, keptneat and clean by sprinkling of water mixed with cow-dung and sweeping it without failbefore sunrise. There was reflection of a pure and holy atmosphere, with the perfume ofburning incense and resin as well in this house of puja, a touch of, which was imparted toone and all without exception who visited this place.

Sugar, batasha (sugar-puffs), sweets and the materials for puja were stored separatelyin different pots. In respect of all the facets of puja a feeling was ever there that sinceBhagavati had arrived in the house, there should be no lapse, as it were, in regard to thesanctity and standard of behaviour befitting the occasion. She has arrived and She isindeed seeing everything. Puja was celebrated in other houses as well of this village, butnowhere else was the environment like what it was in this house.

Wherever puja was celebrated elsewhere in the village, people did certainly have darshan


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there as well. This puja was held only once a year and this darshan without distinction ofcaste and class continued everywhere from afternoon till night. However, the provisionfor distribution of prasad was made only in this house on a special basis. After the pujawas over, someone or the other remained standing without fail with prasad in his hand(for distribution).

If anyone were to go away without receiving the prasad, it would be considered a faultand an offence on the part of the distributor.

Those responsible for distribution of prasad remained careful so that they might notcommit such an offence; also, those who had to receive the prasad were mindful, lestthey too forgot to have it. Everyone without any distinction of caste and creed, whodesired to have the prasad, received it at the appointed time. About this Ma remarked,"Even at this moment, all that is clearly there before the eyes." Ml around was neat andtidy with the use of spade and broom, keeping the grass well-cut and everything sweptclean. Everyone kept the purity of his body and mind well-guarded. On the other side, thematerials required for puja (naivedya and the like) were well-arranged for perfectcompletion of puja. How charming was the mode in which all without exception wereinvolved in the giving and receiving of prasad! Since this was their family puja, etc., theywould themselves sit on the asana (seat for puja) and do the puja in a perfect manner. Ona rare occasion, for some specific reason, would a priest perform puja or might give ahelping hand in the ritual.

With all those who would assemble there-local residents as well as those from outside -one conversed sweetly while abiding in good feeling and with truth as the basis indealings, exchange of views and mode of speech. Everyone would experience cordiality ina spirit of pure and holy disposition through such dealing. Such was, decidedly, thedistinguishing feature here at all times.

MA'S THREE YOUNGER BROTHER

NARRATION ABOUT THEIR EXTRAORDINARY DEATHS

Before we had Ma in our midst, a sister had been born to Her who died when she wasonly nine months old. After Ma, three brothers were born, all of whom were short-livedtoo. After birth, the span of life of each of them was so completed that within a periodof six months, all the three forms in which these three children had appeared, ceased toexist. After these three brothers, two more sisters and then a brother were born. Thosetwo sisters also are no more in this world. Surabala Devi lived for eighteen years andHemangini Devi up to the age of thirty-seven years. The only brother of Ma, at present,is Shriyukt Yadunath Bhattacharya (Makhan)*. * Makhan left this world on 24th November 1983.

We have just made only a mention of the first daughter of Shriyukta Mokshada SundariDevi. She had breathed her last in her very infancy. However, regarding her migrationafter that, we have an indication from the words of Ma already, but it is somewhat


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enveloped in mystery. If Ma unravels this mystery at any time in the future, then onlycan it be known.

The brother next to Ma left this world when he had completed five years and justentered his sixth year. But how strange that before his death, when there was talk ofMa's going to Her maternal uncle's house, the brother addressed Ma thus:

"Baindi (elder sister), you should not go now, but go after my death."

Just a little over a month later, his time of death arrived. It was at about 8 or 9 o'clockin the morning that he was found nearing his last gasp. According to the common practice,they do not let anyone breathe his last within a room, but under the open sky. For thisreason the child was carried and kept in the open compound. He soon breathed his lastand his body was covered with a piece of cloth. A good many from among the neighbourswere present there and many started weeping bitterly. Befitting the occasion, someamong them began singing the name of Bhagavan, while some others poured drops ofwater, to which Tulshi leaves had been added, into his mouth.

Ma was standing near the child with Her back to the east and She had the Kheyala : thebreath can surely be restored even now; he may go back to his room as well; can speaktoo; can eat also. At that time, Ma may or may not have completed her seven or eightyears. Just like a small child in its own mood that Kheyala was occurring in the innerbhava of Ma.

Suddenly old ladies spoke out, "Ho, surely, breathing can be noticed; he has come back tolife !" Almost normal breathing was there. On seeing that the eyes too were open, thecloth covering the body was removed and the child was taken back to the room.

In the midst of this circumstance, the brother next to this child, wanting to suckle thebreast of his mother, started screaming for it while lying down and could not be pacified.The neighbours present there asked Shriyukta Mokshada Sundari Devi to lie by the sideof the child who had just been brought back to the room and fed the other child. That isexactly what was done. The elder child was asked, "Would you like to take something."On his saying 'yes', some barley water was given to him in a small glass and he drank alittle out of it. Again, his breathing took a turn towards the last gasp and his eyes becamefixed.

A maternal father-in-law of Shriyukta Mokshada Sundari Devi took the child in his arms,and as he carried the child out of the room, she got up and followed him. Thereafter themoment the body of the child reached the middle of the doorsill, the child cried out, "Ma,ago (Oh dear mother), Oh surely I am dying, I die, I die." He repeated these wordsthrice and when he came under the sky, he breathed his last.

On the day previous to his death, Shriyukt Bipin Bihari Bhattacharya Mahasaya had


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enquired of the child, "Kaliprasanna, how are you?" His name was Kaliprasanna. In replyhe had said, "I am not going to live." Upon this the father had remarked, "What is thematter? Why should you not live? You should not call all this o mind." In the course ofdiscussion in this context, Ma had said, "Somehow a Kheyala of this came about; right atthe moment had taken place as well in a particular way; he had gone back to his room too,had taken something also, had spoken as well." His end too had come through Ma'sKheyala.

When the illness of this brother had taken a serious turn, someone had come one day andplacing some eatable in Ma's hand, had said, "Give it to him."

Ma had then told him, "No, he is now on the way to be established in his own Svarupa".

He who had come to offer the thing was bodiless.

It occurs in our mind that all this relating to the child in Ma's kheyala - the going back tothe room, his speaking, taking something, and when moving out, calling his mother threetimes and taking leave for good, this was definitely his final journey to the Supreme.

After this incident, Shriyukta Mokshada Sundari Devi would lament occasionally. Seeingher weeping, Ma would also join and weep along with her. This was the first time whenMa was seen crying; before this She had never been seen weeping.

Ma would start weeping so bitterly that Mokshada Sundari Devi would be forced to keepquiet and would remark, "I cannot weep even a little on account of this one (Ma)."

MOKSHADA SUNDARI AND DEATH OF HER SON

- SVARUPA OF HER WEEPING

Question: "This kind of lamentation on the part of Shriyukta Mokshada SundariDevi-what should we make out of it?"

Ma: " It is from your point of view that you are talking about being possessed with grief.Because of that (point of view), does it became a case of fond attachment? You shouldyourself reflect over this matter. Tossing about of the body, a topsy-turvy condition,inability to sustain the body being overwhelmed with grief, as it were-have you evenheard about such a thing? You have observed what was more or less in keeping with aparticular situation. This too was just as little."

Question : "Why does such a thing happen in jiva-jagat Ma?"

Ma: " In jiva-jagat, there is attachment to body, so there is this kind of fascination withthe body in the kingdom of illusion. She had eight children in number, and you havenoticed diverse forms indeed. The particular aspect related to a particular moment,surely that little was in evidence and was noticed openly. On the other hand, a feeling of


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oneness with all, friendliness in action, the rendering of seva - could all this be sustainedwith the expectation of a touch of praise and fame? There is one established in the stateof Jnana Svarupa (knowledge itself); and there is pretension of grief with a style ofmovement all over to play to the gallery!

In what way do you understand all this?"

In this context, Ma was again questioned a little : "Ma, to remain conscious of a situationand behave accordingly, can this too happen here?"

Ma : "Whatever was to shape in a period of time at a particular place, the pattern and tothe extent in which it was to reveal, where the way of movement was sustained almost inthe present only - in fact, everything comes to light and disappears as well by itself,certainly it was this pattern which you have been observing all along in regard to allKriyas.

This (regarding grief) is also a form of the same.

Oh! in the context of mool, what is concerned with it - the nature of revelation pertainingto a particular aspect and place-try to comprehend the same to the best of your ability.In the light of your vision, it appears like the issuing forth of water bubbles. But wherethe bottom and the bottomless are in identity, try to investigate from your angle ofvision. On the basis of your angle of vision, the little that you have got spoken."

Afterwards, the second brother of Ma fell ill. He suffered for about five months andleft this world when he was only four years old. He too had on his forehead special goodsigns such as the king's sceptre as becoming a king and other like signs. Due to longsuffering he had developed aversion to food a few days before his death and was notinclined to take anything at all. At this his father got angry and he caught and pushed theboy away. As a result of this he received a little injury on one of his hands.

A bug time after this incident when Ma had gone to Calcutta, a professor, born of avaidya (a Hindu medical caste) family, came with one of his sons to see Ma. The boy hadone of his hands twisted since birth.

The moment Ma saw him, she said,

"The second brother has come again."

On the night before this too Ma had told Gurupriya Didi, "Someone will come tomorrow."

Question : "This brother-is he again?"

Ma: "His meeting again and for the last time with this body."

The third brother lived in this world for a few months.


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He too had signs of a mahapurush (saint) all over his body. All these three had given uptheir bodies within six months. Then, at that time, Ma was left all alone. It was as if theyhad taken birth to give company to Ma. They did not know anything besides Mother. Onexamining the horoscopes of the first two brothers the astrologers had remarked thatthey had various good signs, but it was difficult for their lives to be saved.

The second brother had, as already mentioned, a raised portion like a king's scepterfrom his forehead to head, straight along the nose - nudge, which was clearly visible.

The third one too was beautiful like a prince and had signs, etc., as well of a mahapurah.All of them were exquisitely handsome to look at in regard to complexion and formation,and possessed superb beauty. These three children had passed away one after the other.The first child had talked in that way at the time of his death, the other two also had thegood signs, etc., and there was the exceedingly guileless, simple and some sort of strangenature, as it were, of Ma. These facts were noticed by neighbors and some among them,feeling sorry and out of sympathy for the parents, remarked:

"Among Bipin's children, each one was as though of a peculiar sort-each an individualincarnation (in the wrong sense that each was a queer specimen)! What a grievoussuffering for this family! Within a period of six months, three boys passed away in thismanner; not even a single son left to serve as an object of love."

The day or which the youngest child died was the festival of Diwali (when houses areillumined with rows of lamps at night). Ma was to go to the eastern quarter of the villagein the evening; her mother too accompanied Her. They were sitting in the midst of all, butnone among the latter could, as though, dare enter into any conversation, as three sonsand all the three had gone, leaving our Ma alone at that time. However, ShriyuktaMokshada Sundari Devi talked with everyone in her easy, natural manner, as much as wasappropriate to the context. To many who were there, it appeared from their behaviourthat they felt as if this was; quite unnatural, because there was no weeping, and so theywere afraid, as they thought that she might have gone off her head. But Ma's mother wasseen in exactly the time composure in her talk and mode as before. After the Diwali pujawas over, they made pranam to the prasad and came back. Her way of moving about andsitting remained the same as was always with her. There was whispering among all asthey were struck with amazement.

A question was raised in connection with the lamentation of Mokshada Sundari on thedeath of her son. The reply in Ma's words: How can there be the question of lamentationhere due to fond attachment pertaining to jiva-jagat ? It was as little as might have beenexpected in the form of Kriya in the context of circumstances at any time. She was themother of eight children, so in all these places too, related to 'he mother of the child, itwas as it should be appropriate at a particular place. It was a similar case in connectionwith her household seva-Kriyas too. Holding a perfect form in the context of any-thing atany place, being in identity with that, she appeared as much for that short period.


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When one is established in the reality of Knowledge, to him the world is an illusion, andbirth and death are all unreal. So, in that case, there is ! O question of lamentation orabsence of it. Besides, the question of a superficial pretension for lamentation too doesnot arise at all. Therefore, in the case of Mokshada Sundari, it was an identification witha particular aspect at a particular place for the required period, sustaining the little ofthat as should appear in a particular pattern. Where the mode of movement is almost inthe context of the' present time-what appeared, disappeared, anything anytime, all tookplace by itself.

It is to be noticed that what is Mokshada Sundari's kriya, it takes place by itself. So, inview of this fact, it is the Self alone, the One only.

Kriyas here pertain to mool, so the question of:

division,

sub-division has no place,

bottom,

bottomless are identical.

That is, what is limit in the form of bottom, the same, indeed, is limitless in the form ofbottomless.

Viewed through the ignorance of jiva, water and bubble appear as if separate. Where thebubble originates from, just as it is unknown, that bubble, in fact, is water itself, thisfact too is unknown, as it were. That is, from the point of view of water, it is the samewater only-it is the one, of which bubble is, bottom surface as well. It is that at any placeas it is viewed. All the same, it is water only. Similarly, whatever the Kriyas of MokshadaSundari are, it is she in the form of any kriya at any place.

All indeed, His Gift:

Misery and Distress,

Grief and Affliction

- All Accepted with a Smiling Face

At that time, among the children, Ma had survived as the only one.

Within a period of six months, due to three calamities, occurring one after the other, asmentioned above, a shadow of grief, from the point of view of all, was bound to be thereon the family. Though Shriyukta Mokshada Sundari Devi did actually attend to allhousehold affairs silently and in a calm manner, it was noticed that she had, of coursetemporarily, a somewhat different mode.


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Intense want and insufficiency were, indeed, there. But even in such extreme privationand affliction, Ma's father was seen to remain unconcerned to a considerable degree. Asfor M's mother, she never failed, despite so much distress and penury, to render seva toa guest. As already mentioned, if a beggar arrived when she had just sat down to takeher meal, she would forego her food to feed him.

Always talking about Bhagavan, she would, at all times, cheerfully put up with all thesorrow and affliction with a smiling face. It was not a case of putting up with this with afeeling of undergoing hardship, but was something natural, as it were. She would also notmake anything about this known to others.

Even though from the worldly point of view, there was no formal show of sandhya, puja,path, etc., (prayers., worship and recitation of religious books) at that time, on the partof Ma's parents, yet Ma's father did positively perform daily sandhya three times, i.e.,Gayatri sandhya vandana, etc., as becoming a Brahmin family.

Shriyukta Mokshada Sundari Devi observed all the vrata, niyam, etc., (religiousobservances) with curtailed materials within her means.

Love, veneration and devotion were noticed in both father and mother, Puja, sandhya(worship, religious service) were performed at appropriate time, at a particular place andin the right manner.

It was noticed that Ma's mother, in particular, had such an unswerving faith in Bhagavanthat even the ceaseless sorrows, poverty, afflictions and sufferings through which shepassed were always regarded by her as His gifts and accepted with pleasure wheneverand in whatever form they came. A smiling face was, certainly, always there. As forShriyukt Bipin Bihari Bhattacharya Mahasaya, there was positively no let up in hisintoxication with songs and bhajans and his deep love for them.

Spiritual initiation of Ma's Parents.

Ma accompanied them to their Guru's Place through Her Kheyala

On (the occurrence of such a calamity (deaths of children) one after the other, theneighbours advised Ma's parents to go to the river Brahmaputra and have an AshtamiSnan (a dip in it on the eighth day of a lunar month) and also to take initiation thereafter.Leaving Ma in the care of Her Thakurma, Shriyukta Mokshada Sundari Devi started inadvance for the dip. Maï¿½s father, Shriyukt Bipin Bihari Bhattacharya Mahasaya leftafterwards.

When both father and mother left, Ma, like a well - behaved girl, kept on looking,standing silently at that time. Afterwards, Ma engaged herself in repeated walking,moving about, running, leaping and jumping all over the house. During Her childhood, itwas, indeed, in Ma's nature that no sooner She saw an open courtyard or a field, She


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would move out leaping and jumping in the air, and dancing and singing, surging inexultation and exhilaration. In a free unrestricted environment too, it was as if She didnot care at any time about sun or rain. The void, air, light, water, etc., indeed, all wereMa's playmates; plants and herbs were, of course, always there.

In this small village there was no flower garden as such. In the jungle, there was thewhite tagar (a kind of flower) and around the house several other flowers, such as themarigoid (gendha), atasi, china rose (jhuinka jaba), stramonium (dhatura), cikanda andnandadul and in the houses of some others were aparajita and siuli as welL Some-times,there were also (kadamba) flowers in large sizes. These particular kinds of flowersblossomed, each according to its season.

In Her childhood, Ma would sometimes handle some flower plants and play with them.Specially, when nandadulal blossomed in the evening, Ma used to remain with thatblooming flower until it was dark.

She made garlands without string and put them on Her own hands and fingers.

She dressed Herself, putting flowers in nose and ear, laughed and played.

Vandadulal does blossom in diverse colours and all these were companions in Her play.

At Kheora, in this locality too, there was none of Ma's age-group. Ma kept a watch as towhen and in which plant would a flower blossom. Very near, in one corner of the house,there was also a big akanda flower tree. Standing under its shade, Ma used to stringgarlands with its flowers, etc. During the day, some-times, it would be akanda flower andin the evening Vandadulal.

These two were Ma's companions, as it were.

While proceeding on his way for the Ashtami Snan, Shriyukt Bipin Bihari BhattacharyaMahasaya had a second thought, and so returned home, picked up Ma and took Her alongwith him. It had been settled that after finishing the bath, Ma would be sent back homewith some escort and both father and mother would go to the house of Gurudeva.

But on this occasion too, Ma remained in their company only.

Whenever and whatever they told Her, She would listen to it silently bit later on, theirmind would change by itself and only that would take place which was in Ma's Kheyala.While returning from the house of Gurudeva (after initiation), a considerable distancehad to be covered on foot. Therefore, after reaching home, Ma's another had to remainbed-ridden for a few days due to pain in her legs. But Ma had no trouble at all. Rather, itwas Ma who, after' asking Her mother, carried out some work as well, attending tocooking, etc. Noticing this, everyone remarked: -

Look, it appears She is not even conscious of any bodily pain.


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MA'S YOUNGEST BROTHER AND SISTERS

Sister Surabala - Extraordinary Attraction for Ma.

After the three brothers, sister Surabala was born. She was younger to Ma by about 9 to10 years. Cheerful and robust, she had a fir and bright complexion, almost of the colourof alasi flower. The eyes, face and body were of celestial mould, as it were-large eyes,well-shaped face and beautiful all over. From her infancy itself, she was so impressivethat no one who looked at her could possibly remain without being attracted. A smile didkeep playing all the time on her face. For many, it was not at all possible to resistfondling her by taking her in their lap or on the shoulder. There was purity and beauty inll parts of her body. She had an open, gracious sweet smile and sweet tongue, and thesetoo were of an extraordinary character. From her very infancy, she had the dispositionof oneness with all, without exception, and was calm and collected by nature. Weeping, asis generally understood, was seldom there. It was, as though she did not know whatweeping was as such.

If, for some reason, Surabala would be on the point of crying, her face would turn black,her large eyes of beautiful pattern, eye balls and body would become still. Everyonewould get frightened lest her breathing should stop. Because of this, everyone tried tokeep her in good cheer. If, for some minor reason, she went somewhere and came back alittle late-also, if she did not know that she was supposed to return cailier-and someone,thinking that she Was only a child, scolded her, perhaps a bit heavily, then that would beenough for her to move away quietly.

\Not hearing her voice, when a search would be made to find her, she would be foundstanding somewhere, gaping and about to cry, with the eyes and all pars of the bodymotionless. Devoid of breathing and rigid like a stone, the face would be found to beturning blue. With great difficulty, through fondling and consolation over some length oftime, Ma would bring her back to emotional normalcy.

Addressing Shriyukta Mokshada Sundari Devi, someone would remark: "From where,again, has this one come, O, Baba, what kind of a girl!"

It would also happen that when Surabala was an infant, someone would take her in arms,and, just to enjoy some fun from this type of crying by her, would look at her and utter'0', in a tone of scolding. Immediately, she would give a twist to her face, producing anice pattern and become absolutely motionless with the body turning blue. Once again,qnly after embracing her with caresses over a sufficient period of time and withconsiderable effort, would her breathing be come normal with great difficulty.

In the stage, when she moved on all-fours, if someone uttered from the side, 'A, A, E', ina tone of little scolding-that much only - and she would become fixed like a wooden doll,


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as it were, looking in the direction in which she may have turned (on hearing that sound),with her face and other parts turned blue.

When she was a little grown up, may be someone asked her to move and stand aside oruttered '0, 0, 0', in an artificial tone of scolding, then, that would be enough for her tomove away immediately to some place hidden from view with such a pose of crying thatthere would be no sound but only a feeling of crying issuing from within, making hereyes, face and tongue turn blue with stoppage of breathing.

In such a situation, those who wanted a fun by making her cry would get frightened andwould never again indulge in a like action to make her cry. Her laughing and crying wereboth of an extraordinary nature.

Right from the time when she was in the lying-in room, Ma had a special Kheyala on her.Surabala had remained for sometime as childhood playmate of Ma. In her movements, inher calls and search, there was a strange inner feeling, which was intelligible, inparticular, to Ma alone. Surabala enjoyed opening her heart completely in a guilelessmanner only to Ma. Even though there was much difference in age, she believed as afriend of the same age in all her dealings with Ma, and it was as if she could not livewithout Ma. There was, in Surabala, a peculiar attraction for Ma. We have heard from Mathat it was as if her whole entity was eagerly looking forward to be in the company ofMa. Without Her, she felt emptiness on all sides. She would address Ma as 'Bondi' (eldersister). When Ma would be far away, she would sit by the roadside, fervently calling Her,addressing Her 'Bondi', 'Bondi' with an incessant flow of tears and weep so bitterly as ifthere was none else at all of her own in the world.

When it would be time for Ma to return to her, she would pick up dhan, durba (paddygrain and a kind of grass used in puja or on an auspicious occasion), etc., and remainprepared as if bearing a mode f according ceremonial reception to a deity. Nobody hadtaught her to do this; it had occurred to her spontaneously from within. At that ,time, sheof very small age indeed.

Slowly and steadily, as she advanced in age, she became skilled in all kinds 0ï¿½ work, inreading and writing as well-as much as she was taught. During the little time that sheremained in this mortal world, she charmed everyone by her sweet behaviour, beauty andgood qualities. Right from her infancy, her rare talent, pleasing sweet behaviour andlimitless patience and fortitude, even in the midst of suffering and hardship, while livingwith the parents in conditions of extreme poverty, had made her dear to all.

A little more than two years after Surabala, there was another sister Hemangini. Boththe sisters, Surabala and Hemangini were given away in marriage on the same day.

It was Ma's Kheyala that Surabala would not enter family life in the way as is generallyunder-stood. In this marriage, considering all aspects, was the bridegroom the rightmatch for Surabala? As it was to be, after the marriage ceremony was over and before


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leaving for her father-in-law's house, Surabala came to do pranam to Ma. At that time,the words that came out of Her mouth were: "Live not long in family life." And indeed,within a few days after the marriage, Surabala fell ill.

After this, within a short period, Ma once went to Vidyakut. By then, what all wasconcerned with the spiritual side of Ma had come to be known among many people. Theresidents of this village, too, had heard to some extent about these things and many ofthem came to see Ma. Someone among them asked Ma:

Question: "What has to be done to attain Bhagavan?"

Ma: "Only by becoming extremely eager for Him, can God be realized."

Another one asked:

Question: "How can one become calm and composed?

Ma: " It is necessary to be restless (for realizing Him) in order to achieve the state ofbeing at rest."

One more person, a Pundit (man of learning) was greatly delighted with his discussion onreligious topics with Ma and with Her replies to his many questions, etc.

Surabala and her younger sister Hemangini were present there at that time. Surabala hadbeen ill for quite sometime and had come to Vidyakut for treatment.

Shriyukta Mokshada Sundari Devi asked Surabala to do a perfect pranam to her eldersister (Ma) and pray to Her for becoming all right. But, by no means could she utter thosewords. One day, when Ma was sitting, Shriyukta Mokshada Sundari Devi broughtSurabala by force and asked her to do pranam to Ma.

While doing pranam, she rested her knees on the ground, and kneeling down with herhead towards Ma's feet, remained in that posture. Thereafter, there was no sign of hergetting up.

Seeing this, Hemangini called her mother and said "See, Didi is not getting up."

On coming to Surabala and catching hold of her, Shriyukta Mokshada Sundari felt thatSurabala had become benumbed and was lying with her consciousness lost, as it were.When Ma was informed about it, She caught hold of her and made her get up. Surabalathen said, "I cannot express through words the condition I was in till now." Seeing allthis, Mokshada Sundari Devi felt that Surabala would not recover. The same wasunderstood through an indication from Ma as well.'

Kriya of Bhava-Granthi of Jiva in the Context of Laughing and Crying

Ma, of course, Plays with Mool.


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That Surabala was not going to survive long any more was surely there in Ma's Kheyala.In the same kheyala, while fondling Surabala, Ma had, for a moment, a little bhava forweeping as it were.

This too - in fact,

all these are THAT only in the play - in regard to dealings related to the body, whateveris appropriate to a particular place. In Ma's Kheyala, this bhava of weeping was just likeone's hair blowing on the head, finding expression only externally for a moment.

In response to a query, Ma once said:

"In the realm of jiva-jagat, however, the samskaras definitely remain fixed in bhava-Granthi related to bondage in the mind, and at the proper time, take the body too for theplay.

Just as through perspiration, coldness is experienced in the body for amoment, so also through tears, laughter, etc., when the bhava-Granthi

becomes loose, real weeping or laughing for Bhagavan does became evident.

Due to jadata (inertness), all actions pertaining to such granthis occur intermittently inthe case of people in general. That is why their weeping or laughter cannot last long andthe feeling of bondage too cannot easily be got rid of. on the other hand, in the state ofsadhana, when the mind becomes one-pointed, then, just on the appearance of any causefor laughter or weeping, the sadhaka is violently turned at that very moment towards Tatand after the lapse 0ï¿½ the required time, the bhava-Granthi gets untied.

They, who have attained a high state, have, all their grandhis open.

Laughing and weeping both can find expression with the same bhava in their body in anuncommon manner. Since it is the mool with which Ma does play, laughing and weeping inHer case sometimes, like sun and rain, could be played simultaneously.

After sometime, Ma returned to Bajitpur. Surabala, too, with her ill health had gone backto her husband at Jaidevpur. Afterwards, news came that her condition was worseningday by day and that she wanted to see Ma once. But there was no opportunity for Ma togo there from Bajitpur. One day, suddenly, it was Ma's Kheyala that Surabala would notlive beyond the age of eighteen years. In order to 'know what her age was then,Bholanathji sent a letter to Shriyukta Mokshada Sundari Devi. From the reply it waslearnt that Surabala would complete her eighteen years in the month of Agrahayan(Nov.-Dec.) that year.

Few days remained to complete that period too. Meanwhile, one man, with his blind wife,came to Ma's place for receiving alms. Suddenly, it came as Ma's Kheyala that if thatblind person were given alms for ration of food sufficient for eight months, Surabala


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would survive as many months in addition and that Ma would also be able to go and seeher. This cause and effect too were with Ma's kheyala only. That man came frequentlyand Ma too gave him rice and money to make up the required ration.

That ji a few months after this incident, the service of Bholanathji at Bajitpur would endand that he would have to shift from there to Dacca - these events, which were to takeplace in future - were surely not in the knowledge of anyone; they were only in thekheyaIa of Ma.

Jaidevpur was near Dacca. Ma and Bholanathji went to see Surabala; her parents tooaccompanied them. Surabala had developed some unknown disease inside her head. It wasnoticed that she had turned hard of hearing, her vision had been reduced and she hadbecome bed-ridden. Ma and others stayed there for 2 or 3 days. At the time ofdeparture, some words in Sanskrit* language came out of Ma's mouth and She whisperedthem into Surabala's ear. It was seen that she was able to understand what waswhispered9 as there was a flash of joy over her face.

After returning from Jaidevpur, Ma stayed for one night in Siddheshwari near thedeities Mahadeva and Kali. Towards the end of the night, Ma bad continuously Surabala inHer Kheyala.

Suddenly, it came out of Her mouth, "You now attain liberation."

Ma came back to Shahbagh the following day. In the evening the parents returned andgave the news that Surabala had given up her body. Shriyukta Mokshada Sundari Devihad a little bhava for weeping; Ma remained the same as She was. Right from her infancy,Surabala had been with Ma in play and intimate association. In all her dealings and whengrown up, as well as when after her marriage she fell ill at her father-in-law's place withthe body lean and thin, eyes without sight and bard of hearing-even in that state the wayshe passed her days remembering Ma all the time, it appears that she had taken her birthonly through Ma's Kheyala and died too in the same manner. Her death took place threeyears after marriage.

Youngest Sister Hemangini Sister Hemangini had also entered grihastashram(household life). Before death when she fell ill, she was given atur sannyasa, i.e.,admitted to the ascetic order, while sick. Her sannyasa name was Jayananda. At that timeshe was 37 years old. Before her death, during her illness, she lived in a boat on the'Ganga at Varanasi. Thus living in that condition on the Ganga, she did attain the statewhich a sannyasi attains.

Youngest Brother Makhan

The youngest brother Makhan was engaged in the service of the Ashram. He retiredrecently and lives' with his eldest son, also sometimes in his own house at Varanasi andsometimes in his own room in Kankhal Ashram premises*.


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As a result of the enquiry made about the brothers and sisters who had died, what wecould gather from the words of Ma was that they had Ma's company and that there wasgiving and receiving.

Ma did say: "Otherwise who else would have given company to this body there at thattime? This is because in village Kheora, there was no Hindu neighbour in theneighbourhood near this house. Of course, a little away, there were Muslims almost ontwo or three sides. What was the real form of these brothers and sisters, where hadthey come from - that surely remains unrevealed here. We understand that they were inthe form of company to Ma in Her childhood, in play and association, in health and insickness.

The facts regarding the Coming to and going away from this world of the sons anddaughters of Shriyukta Mokshada Sundari Devi have been given here to the extentknown to us. Now we shall turn to that, centring whom is everything, and to the way thatSvayam Svarupa (Reality and self in identity) may allow Itself to be comprehended.

With the narration of the contents of this chapter, ends the first volume of this series.

In this last chapter, the description of the house of Ma's maternal uncle at Sultanpur is aperfect living picture of the moulding of spiritual power in grihastashram in those days. Atouch of this aspect, activities, as if in a natural Way the inner urge of the reader toguide and unfold himself in that holy ideology.

What the objective of any jiva is, the sowing of the seed of the same took place in theheart of the child unknowingly, through each kriya, bhava and dealing.

As a result, on the sprouting of the seed, what an easy movement it was unfolding itselfin a wonderfully beautiful way in stages as the child grew in years.

The discipline observed in restraint of speech, bhava and dealings, firmness in truth,sustained by the ideal of truth, devotion with love in good kriya-all these combined to fillup a guileless open heart with spiritual wealth in a natural way. Developing an all-roundform of such aspects as love, affection, respect, devotion, sustained in bhava and kriyaformed an opening for the comprehension of Tat along with the blossoming of the childheart. From the very dawn of life., it was a spontaneous form of sadhana with everybhava, kriya as the base, for the invocation and welcome of that Supreme and for therevelation of that eternal union (Nitya Yoga).

Ma in this environment-there is that form of a child restless with Ananda in surgingbrightness. In the context of movement, talk, play in the assembly of children was it nota kriya taking place by itself to give a touch of the Svarupa of THAT only.

A natural picture of a learned, honest, devout brahmin was Ma's youngest maternal uncle,Sharada Charan Vidyasagar.


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Child Ma, how She was reflected in his heart-how his two streams of reverence andaffection touched Ma! With the natural state of the spirit of a brahmin, an embodiedform of holiness, he had personality which spontaneously attracted devotion andreverence towards him.

Here is a description of Durga Puja celebration held annually at the house of thismaternal uncle. Bhagavati has to be received in the house-it was as if for makingarrangement for this that everyone was occupied all the year round with heart and soul.During puja, each kriya had the touch of Bhagavati as it were, arousing a continuedfeeling in the heart. A steady, calm and serene bhava was sustained, transforming theappearance of the house in a distinct form, with unknown inspiration awakening theheart, as if the fruit of sadhana had unfolded by itself. In the stream of nectar,sustained by reverence and devotion, the Svarupa of puja presented itself revealing ananimated appearance.

That one puja, as Ma says-it is the undifferentiated revelation of the object of worshipand worshipper, touching the sagar (sea) by Bhakti-Ganga (river Ganga in the form ofdevotion) in the heart of the bhakta (devotee). This is possible in the ideology of thisgrihastashram only, where the course of Bhavakriya is guided to shape the place forcomprehension and retention of Tat in the heart from the very childhood. This is thereason why such a wonderful form of puja was here.

The spiritual inner union unfolded in the environment of the house of Ma's maternaluncle, and each scriptural rite observed there-is it not for organising beforehand andtaking place by itself, aiming at the advent of Ma ?

Ma's younger brothers and sisters, who in fact are they? What are the particularcharacteristics of these brothers and sisters, and where did they come from-all this toois unknown.

In Ma's words: "In the form of associates in childhood those great ones appeared. SisterSurabala-from which Suraloka (abode of gods) did she come ? The strange attraction forMa, felt by her, was, as if her entire being was looking forward to have Ma's company.Sitting on the roadside, saying Bondi, Bondi (elder sister), she would call her ferventlyand weep with an incessant flow of tears, as if without Ma, she had none at all of her ownin this world.

In the form of brothers and sisters, they were in the Kheyala of Ma, just as father,mother, husband were, each in the context of a particular place, state, in order to give acomplete form of Ma's advent and lila. Ma, of course says always:

"It is the One that is many and many that are one.

Is the manifest form of the Svarupa the expansion of diverse lilas pertaining to the Selfonly, through different self - created receptacles?"


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APPENDIX

A NOTE ON SHREE YANTRA

(See page 6)

The basic concept of Tantra is realization of the Supreme Godhead who, with HisVibhutis or Divine emanations, delegates assignments to a hierarchy of gods andgoddesses to perform functions delegated to them by the Supreme Deity.

Yantra worship is a marked feature of Tantra sadhana. Yantra itself is a mystic diagramand it symbolises the higher mystic power.

Its sadhana is a higher form of spiritual life and is an esoteric method to fix the mind onthe Supreme Reality.

There is a close relation between Yantra, mantra and Devata (Deity). Mantra is thesound-body of the Supreme Deity, whilst the Yantra is its form-pattern.

Yantra is ensouled by the mantra and the Deity is in the form of the mantra. In otherwords, Mantra and Yantra are the portrayal of name and form of the Supreme Namelessand Formless. Shree Yantra also called Shree Chakra, is the most celebrated and potentYantra mentioned in the Tantra Shastra.

It symbolises the Cosmos and its divine cause.

The Yantra is drawn by superimposition of five triangles with apex downwards,representing Shakti, over four triangles with apex upwards, representing Shiva. Thisconfiguration of nine triangles is called 'Nava-chakra', as there are nine Chakras startingfrom Bhupura (see overleaf) to Bindu (see next paragraph) in the body of Shree Yantra.Shree Yantra or Chakra also popularly named:

Trichatwarimsat Kona as it has forty-three triangles figured with the primary triangle,

Asto Kona or eight triangles, immediately surrounding the primary triangle, the twentytriangles in the outer and inner

Dasaras and e fourteen triangles in the fourteen edged figure.

The point within the primary triangle is called the Parabindu, the Supreme Bindu, thepotential nucleus of all creation. When it is in a mood to manifest, it comes down lower,forming Apara-bindu or the Shabda-Brahma. This Bindu which is still the potentconcentration of Shiva-Shakti, splits itself in two more Bindus, the division of Shiva and


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Shakti, beginning of creation. In other words, these three Bindus are respectively theMisra-Bindi, containing Shiva and Shakti, the static Shiva Bindu, the dynamic ShaktiBindu. The whole creation is the process of balanced duality-the static Shiva and dynamicShakti The three Bindus emerge out of Para-bindu for manifestation.

The Primary triangle, thus, is the formation out of the three Bindus and themanifestation is the product of three gunas, the triad, triputi or the three fields, tripura.

Thus, the Bindu becomes the triangle. The process goes on. The triangle transforms intoan eight-edged figure, then to a ten-cornered figure, again to another ten-corneredfigure and to a fourteen-cornered figure and so on. The result is the emergence of ShreeYantra or Chakra. Thus, the point in the primary triangle transforms itself through aseries of lines, triangles, circles and squares to form the great Shree Yantra which isnothing but a presentation of the Supreme Consciousness at its various levels.

"The universe is an objectification of the Supreme, as though

He objectified Himself out of Himself in order

to see Himself,

to live Himself,

to know Himself and in order that there may be an existence and a consciousness capable

of recognising Him as its origin and

uniting with Him consciously

to manifest Him in the Becoming."

There are nine Chakras as listed below in the Shree Chakra. Surrounding them, theoutermost is square Chaturasra of three consecutive lines, opening out in the middle ofeach side as four portals. This is known as the Bhupura.

Immediately inside the square, are three concentric circles which serve as three girdlesas Trivalaya. And inside these three circles, lie all the chakras except the first one.

NINE CHAKRAS

Traiiokya Mohana Chakra, the enchanter of the triple world.1.

The space between the sides of the square and the circumference of the outermost circle, between

Bhupura and Trivalaya, is known as the Trailokya Mohana Chakra.

Sarvasa Poripuraka Chakra, the fulfiller of all desires. A series of sixteen petals enclosed between

two circles.

2.


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Sarva Sanksobhana Chakra, the agitator of all. Eight petals touching the inner of the. two circles

mentioned above.

3.

Sar Saubhagyada Chakra, the giver of all suspiciousness. The outermost fourteen-triangles figure,

Chaturdasa Kona.

4.

Sarvartha Sadhaka Chakra, the accomplisher of all purposes. Outer ten triangles - outer Dasara.5.

Sarva Raksakara Chakra, the giver of all protection. Inner ten triangles-inner Dasara.6.

Sarva Rogahara Chakra, the remover of all diseases. Eight-edged figure..7.

Sarva Siddhiprada Chakra, the giver of all accomplishments. Inverted primary triangle.8.

Sarvano.ndanwya Chakra, full of all bliss.9.

The Bindu (point).

This note is based upon the material from the following books

to which attention is invited of the readers, interested in a fuller knowledge of the subject.

1. Sri Chakra by S. .Shankaranarayanan.

2. Tantra its mystic and scientific basis by Sri Lalan Prosad Singh, M.A., D. Litt.

š The End of First Volume ›

š

Om Namo Narayani


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