Bhagavan, the Supreme Ultimate Svarupa, is manifest-unmanifest. The kriya in the manifest 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' - "Tripadashamritang divi", 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 as action, etc. He' Himself is in exultation in His own joy. He Himself is eternally unmanifest, 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 is way Ma says, "When ordered by the Guru, this Grantha, as Attainment Itself of Supreme Wealth, 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 granted at the appropriate stage. Again, akshara (Supreme Being), the immutable He Himself is the sound. And that this akshara is beyond sound as well-the revelation of this too will be 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, beyond sound. Also, when akshara is considered as Supreme Being, i.e., Akshara Brahman, He reveals as sound, Shabda Brahman, leading to beyond sound as well.

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 utter the word Bhagavan, the akshara that is immutable', there all vigrahas' in entirety are His reality. Himself, He alone. Avangmanoshogochar (beyond mind and speech) - this word, from where does it originate? That Parabrahman - the word Brahman, from where does it originate, 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 form of 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 identity with the word which is indicative of that state.

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

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

Ma was once asked, as follows, about the Svarupa of this language of Hers : "Since we are with mind-may be someone has advanced a little - we talk about that aspect through this mind of ours,… 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 any particular place, He whose word it is, He allows comprehension. "From the sentence, 'He whose word it is, He allows comprehension', one has to understand that these words and the Reality are in identity. Then only there can be 'allowing Himself to be comprehended through words'.

By a biography, we understand it as a record of events in a book form relating to someone's birth, death and achievements. In all biographies, in general, written by persons functioning in the domain of mind, are recorded, in this very pattern, a series of events relating to birth. death and whatever achievements there were, as they took place along the flow of time, as a continuous movement involving e appearance and disappearance 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 such appearance, disappear ance, coming and going, remain unknown. What is acclaimed as an achievement, 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 in the movement pertaining to jagat. All these life-movements are but a temporary mode of appearance of an unrecognised Shakti. Why did it come and go as well? The achievements and 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 of its ups and downs, the reader too is, as if carried away. In this situation, while, on the one hand, the reader cannot discover the reality of the person whose biography it is, on the other hand, the causal connection, of the Shakti behind, with the course of the life-story remains beyond his quest.

Is not the series Svakriya Svarasamrita a biography too? Here also one may see a record of 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 life eternal₁ 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 the flow of events in this record, the reader gains a glimpse of reflection of his own Svarupa of immortality itself, the light of Life Eternal, beyond birth and death-in the self-glory of the Self in the Self.

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

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, has dea'ings with them, etc., exactly in the very same way, this body is that small one, nude too - 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 to you, it was in that form at that time, through your observation only.

• 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). "The kriya that led to the appearance of the child-that aspect cannot indeed be expressed. Besides the fact that the crying of the child too was totally absent, there was the pattern of gazing freely for a short time with a kind of bhava. Looking intently while moving the eyes all around, She moved a little upwards by rolling. And, finally, while lying on Her back with the body slightly bent obliquely towards Her left, She became motionless".

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 in sequence 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 was then, 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 an indication of Tattwa beyond time and space when a sadhaka undertakes his journey for revelation 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 - is observed, the thought arises in us, through our intellect and investigation, for an understanding to comprehend Her previous birth……

So the same one Tattwa beyond Tattwa, where there is no question of one/two, as observed 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 Ma is 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 through self-action.

The following is an attempt to comprehend in brief the aspects pertaining to the aforesaid 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 the physical body? Is there nothing at all in mool, do you think so? What is there in mool, the same, indeed, appears in sthula. In the place of absence of appearance, in the place of appearance, where there is no room for question of beyond and not beyond of appearance, 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 and blood-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, not beyond, manifest and unmanifest. That is, who is in manifest form, He Himself is, in unmanifest form too. That is why what is the same, indeed, is in sthula. Again, there is no question of beyond, not beyond, manifest and unmanifest-THAT alone. The implication is that He, who is in relative aspects of manifest and unmanifest, He Himself, at the same time, transcends all relative aspects and .at. is the Supreme Ultimate Absolute----THAT alone. So what and what not is in the limited vision of manifest form, the same He Himself is in the unmanifest form-no question of division of time as then and now. What is mentioned in the Vedas as three-quarter amrita, refers to the unmanifest.

"What is in mool, in the context of a particular place, how will you realize yourself the same in sthula - in dealings, absence of dealings, in the context of particular stages in appropriate 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 Svarupa Himself, 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 the context of dealings, absence of dealings pertaining to jagat-lila as whatever is appropriate in whichever place-in the indivisible Svarupa of manifest-unmanifest. What exists does not exist in entire Visva, beyond Visva, that can reveal, cannot reveal-this is the manifest-unmanifest SvarupaTattwa of Bhagavan. In the manifest, He is perfect in the form of Visva, in the unmanifest too, beyond Visva, He is perfect-only on the revelation 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 Tattwa and beyond solution means the exclusion of all relatives, i.e., the Svarupa, where there is no question of beyond not-beyond manifestation-unanifestation-

- the Supreme Ultimate Absolute - 'THAT' only.

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

From the time of appearance as child, all in entirety took place by itself according to what was appropriate in the context of any particular situation. The particular course of bhava, where it is concerned within all kriyas, in the inner world, in the external world, in the Kheyala of Sadhana- in fact, within all, if any one takes notice is taking place by itself, 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 this Svarupa is beyond language and speech, whatever little of it can be expressed is through indication only.

Ma's movements, in fact, all kriyas are by themselves-the Self only. No question of subjection 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 kriya are the Self Him-self with Himself, who is there to discriminate between one kriya and another under different definitions of kriya? Here in infinite forms, only the Self exists, 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 !

This, which is undifferentiated actor-action, object of action-this, indeed, is Ma's Svakriya, She Herself alone, the act of kriya. As cause and effect, Ma alone is in this form, Her own free movement-Herself in Herself with Herself. In this kriya, She alone is 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 basis of intellect functioning with a sense of duality, leads to the reaping of its fruits in the form 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 its attainment. Since desire does not end with this attainment, it really amounts to non-attainment and, therefore, the jiva's karma leads only to the creation of, more Karma in an endless stream. In this way, he remains in the condition of bondage, being always 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 this Svakriya, then only the distinction between actor and action dissolves and the jiva is on the march aiming at his Svarupa.

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 is from 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 of Ma's play of Sadhana? Ma calls Her Sadhana a play. How can sadhana be a play? Where the sadhaka, sadhana and object of sadhana is the same One, there, what else is sadhana but 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 in the 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, then what is the difference in respect of the bhavas pertaining to the gradual progress in upasana, between the case of others and that of Ma?"

Ma : "In jiva-jagat, the particular stages reached during the course of Svabhava-Kriya which follows the (awakening of) bhava of abhava, have their indications-manifestation of signs due to attainment of what had not been attained before, such as the yogitva of a yogi - as appropriate to the stage reached. It should be understood that attainment of that 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 awakening of abhava of a sadhaka who is devoted to his sadhana according to the directions of the Guru, then the sadhaka is on the march towards his objective. The Svarupa of the awakening of this abhava in Ma's words : "If there be, at any time, a bursting forth within anyone (as to) who is Thakur, where is He present or not? By doing what and where to know Him, realize Him - a search, and then only commences the journey to realize Himself." ¹⁵

On the awakening of this abhava, the nature of movement in a sadhaka's body, mind and breath undergoes a change. Referring to this stage, Ma says it is the moulding of a sadhaka, and as the different stages manifest, the signs corresponding to them too are noticed. When through this abhava of sadhak, there is manifestation of the course of kriya pertaining to Svabhava leading to his establishment in the objective, then this is attainment 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 is concerned. ... 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 whatever movement, sitting, rising, conversation, etc., are, so also these kriyas, etc., pertaining to Sadhana 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.

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' ,-

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

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

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

Whatever you say, it is that eternal, ephemeral, manifest, unmanifest, with form, without form - what it is and what it is not. What He is being all, the same, indeed, He is being none.

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

On further examination regarding the state of the eternally liberated and the state of Ishwara 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 associate and master? In the words of Kaviraj Gopinathji, what we got in his conclusion - Ma, Ma, alone."¹⁸

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

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 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 comprehend whatever little She will grant, we proceed to deal with the subject in the light of Her words as follows.

"Without form, there is that Parabrahman Paramatman and whom you call Shree Bhagavan with 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 is the attribute itself. The Nirguna (attributeless) Brahman, without form, that unmanifest-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 Supreme Ultimate as the indivisible sustaining principle in all, abiding in all. Therefore, in any form, 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, inclination or no inclination towards any aspect, predominance or absence of predominance of any sampradaya, or no samadaya, and yet what are mentioned as non-existing, in fact, all those exist in all. Therefore, where existence, non-existence, negation of existence, negation of non-existence co-exist, there, this language of expression can never be perfect. In whatever name and whatever action it is expressed, in all these, it is He alone, the Self-THAT only. Consequently, in whatever manner this revelation may be expressed - 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 those Svarupas is He Himself, THAT only. In the context of discussion of a few such familiar Svarupas, we shall see in each one, in Ma's own words, She reveals. In other words, it is Ma alone in the form of all those Svarupa.

"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 Himself Ananda-Svarupa (Sri Rama).

Also, look at this particular vigraha too (Shri Krishna) - His self-revealed kriya, He Himself 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

"Look at this aspect too - the Svarupa Himself (Svayang Svarupa), when revealed in Svakriya Mahabhava Svarupa, the manifestation of all aspects pertaining to bhava is complete in every respect. For the common people, it is unknown, but there (in Ma) everything is possible". ²¹

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

But the fact-the relative aspect remains well-protected. That is, in spite of having a separate existence of self as with form, without form, the eternal sustaining principle is certainly maintained completely". ²

"Where the appearance is He, the form is He and the attribute is also He as Svakriya with all these aspects in entirety, there is His Svayam Svarupa . . . . If the Self is the Svarupa, then there are manifest unmanifest, all in entirety and leads to this state through that Supreme touch". ²³

"Where form and formless cannot be differentiated - the union being such-and this too with all the above-mentioned aspects, and if that touch be, there is that Supreme Ultimate-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

- Further, look at this aspect: that Maha Shunya (great void) all aspects and absence of aspects are complete in all respects. If there be exclusion, non-exclusion with the aforesaid 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 complete Svarupas 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 the context 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.

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

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

And where verily everything is Brahman, one Brahman without a second - there is that one 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 to express it in language, Ma refers to it my indication THAT only. At any state or stage of any line of sadhana and even on its completion, if there be the touch of the Mahapurna Akhanda, 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 separate entities, 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 the question of exclusion, inclusion, non-existence, existence as well, has no place. There each action too is sustained in akhanda "in each Khanda (part) is Akhanda and in Akhanda is 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 all phases-there is that Akhanda Puma (complete) Tattwa, even in all Khanda Kriyas too is that Akhanda only. The sadhankriya of jiva should be undertaken aiming at the touch of the 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, one may 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?

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

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

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

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

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

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

During this effort, if through Ma's grace, one may have the flash of the reflection of Ma's Svarupa, then, as Ma says, "where you', of course, is really 'I', 'I' indeed is certainly '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 worldly point of view, it is but natural i the state of one in grihastashram to appreciate the fine sentiment of affection to a child, etc., yet an effort should certainly be there to reveal the form of freedom from the bondage of a jiva. So, here, is the extra-mundane in the midst of mundane and even in extra-mundane, there is mundane. With the objective aiming at a touch of this fact, one should engae oneself in the daily kriya of reading this Grantha. He, with infinite form and rasa, is in infinite manifestation-Himself only in Himself. To search oneself in oneself-if the fulfillment of the effort to do so be the aim in entering into the patterns of Ma's Kriyas in childhood, grihastashram, then it will lead to success in reading this Graniha.

Ma has Her own language free from the rules of syntax relating to the relationship of subject-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 such revelation through a mind-created language? The reader, living in the domain' of mind with the language of mind, when, in his attempt to follow Ma's Svamool language, finds the door of entrance into this Grantha closed for reading, there is, in many cases, an expression of disappointment.

"We understand only through investigation pertaining to the domain of mind. But where it is 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

Here, by intermediate and low states, a difference (in states) due to place is to be understood, 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 domain of the language of mind) and in the unmanifest.

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

If, while reading this Grantha with devotion, regularly every day, one can abide in complete faith in the aforesaid Tattwas with reverence, then there is hope of awakening of the power of understanding on the part of the reader through the inherent power of word 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 the mental whirlpool would naturally lead to the creation of an unintelligible fog screen. The more the heart of the reader would get purified by remaining devoted to his daily sadhana, accompanied by the increasing brightness of his bhava and kriya, the deeper would be the revelation, illumined by the Chaitanya pertaining to that word.

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

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

In the process of revealing Herself through Her words, which are Ma Herself, She made the compiler of these utterances Her instrument for putting questions. Sometimes these questions were answered as they arose, but many a time Ma appeared indifferent in Her response. 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 would comprehend, and so he continued to remain in agitation and distress because of his extremely keen desire to understand.

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

However, since, in the case of Ma, everything takes place by itself, another idea that came to his mind was "that the forming of a question and the state of being able to receive 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, subtle and causal spheres, does not find a response (with reference to Ma's realm) even in a corner of our mind".

Now, with all this background of the various aspects of the process involved in the compilation of this sacred Grantha, 1 felt in all humility and gratitude that I had the duty to serve all the readers of this series, and particularly those that did not have the opportunity 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 comparatively smaller than that of the text.

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

However, during the production of such a version of the first edition of these two volumes several years back, valuable experience was gained, which was further enriched when 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 English version of this combined revised edition more faithful to the original than before.

It is hoped the reader will find the amended publication, supported by comprehensive commentaries - a grace of Ma only a positive help in comprehending the esoteric meanings of Ma's words. Also, the pointed subheadings, placed at appropriate intervals throughout the Grantha, which too have been mostly re-worded, should further assist in enabling the reader to have a better appreciation of the transcendental import of the subject matter.

VlRAJANAND

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

1. 1.and 2. See Glossary at the end of this volume.
2. Volumes No. 1 and No. 2
3. (Gombined) 1986, P. 59
4. Vol. 3,p. 113
5. Vol.5,p. 153
6. ibid pp. 137-38
7. ibid pp. 174-75
8. Vol.4,p. 17
9. ibid p.176
10. Vol.4,p. 16
11. Vol. a,p.89
12. Vols. 1& 2 (combined), p. 75
13. ibid pp. 55-56
14. ibid p.75
15. Vol.4,p. 175
16. Vols. 1& 2 (combined), p. 76
17. Vol.4,pp. 73-74pp. 99-100 (see also) Ch. 3,
18. Vol. 3,p. 203, pp. 71-72
19. Vol. 5, pp. 141-42
20. ibid p. 142
21. ibid p. 142
22. ibid p. 142
23. ibid p. 143
24. ibid p. 143
25. ibid p. 144
26. ibid p. 143
27. ibid p. 143
28. ibid p. 142
29. ibid pp. 100-101
30. Vol. 3, p. 92
31. ibid pp. 196-97
32. Vol. 5, p. 117
33. Vols. 1 & 2 (combined), p.56
34. ibid p. 57
35. Vol. 3, (English) 1985, ch. 5,

CONTENTS

Page

PREFACE III

INVOCATlON xxv

THIS GRANTHA xxvi

VOLUME 1

INTRODUCTION

CHAPTER ONE

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

CHAPTER TWO

Grilzastashrain. (Life of a Householder) of Shriyukt Ramakanta Mahasaya and Its Distinctive 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 Samaskaras befitting the Ashram of Shriyukt Ramakanta Mahasaya

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

CHAPTER FIVE

Kirtaizainrita Leading to the Advent of THAT; Dealings based on Svakriya in Himself only; Daily Routine of Shriyukt Bipin Bihari Bhattacharya-Bhajan, Song, Kirian- -Engrossed in Bhajan; Query on Svarupa of his Bhajan and Ma's Reply; Mokhada Sundari Devi-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 Kriya pertaining to Spirituality and Supreme Objective-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

APPENDlX : A Note on Shree Yantra

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

Facing Pa.

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

Brahmacharinis

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

standing in Her own 'Kheyala'-Ma.

10. This-'Ma'--permeating and transcending the Universe

INVOCATION

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

This body is Thy creation only and with all its eight limbs (sashtangay)*, I offer Thee my pranam, 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 come to 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 will certainly accept in future this poor self. It is with this hope that O' Bhagavan, in the form of akshara (letters of script), that this super pilgrimage is being undertaken with Thee.

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

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

Thy child, under Thy refuge.

HUMBLE CHANDAN

Shree Shree Bhagavan creating Himself, this Grantha is He only. This is super compassion. He is Supreme, Ultimate beyond not beyond, eternally present. At the same time, He is in eternal yoga, in the context of Svakriya with duality, non-duality, etc. All Bhava, 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 there may be of the various aspects related to these, it is in the kingdom of Bhagavan certainly a gift from Bhagavan.

It is only He who has conditioned Himself to effect the appearance of this Grantha. In what way and from what source have these words, letters, ideas and language pertaining to 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 a touch of its glimpse?

Incidentally, as much as was obtained, through conversation, and questions and answers 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 of the receptacle of the mind.

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

My most revered Gurudeva, Shree Shree Swami Muktananda Giriji Maharaj was known in her pre-sannyasa life as Shriyukta Mokshada Sundari Devi ( or Vidhumukhi Devi). Later on, in the circle of Mother's devotees, she was well known everywhere as everyone's Didima (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 revered Shree Shree Ma, this family is Her maternal home.

The holy Svarupa (reality) of Shree Gurudeva came to light and in her Svakriya, whatever of this Svarupa was comprehended by us in whichever particular way and whatever aspect of it was reflected in this poor receptacle (the authoress) finds expression through the medium of this incapable pen. In this treatise, the distinguishing features of the grihastashram (householder's life) of rishi-like Shriyukt Ramakanta Bhattacharya have been investigated and discussed a little in the appropriate context. It is in the background 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 of metaphysical 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 as and in whatever manner it may be grasped and comprehended. Whatever shape there might be of the original or absence of the original cause of that lineage and whatever was the modus operandi for the advent of that Svarupa, as a fore-runner, surely of that, this lineage reaches, with a comprehensive march, the fullness, as is evident before us.

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

It was during the time of my late father that this Kula Vigraha Shree Shree Laxminarayana was removed and kept with some one at Agartala. Mother India became independent (15th August, 1947), there was widespread distress and every household was full of panic. At that time, my uncle (younger brother of my father) Shriyukt Shashikant Bhattacharya Mahasaya had carried this Kula Vigraha to Agartala after putting it in a pouch and suspending it from his neck. There, before his death, he had placed it in the custody of a certain Brahmin. Since then, the Seva-puja of the Vigraha had gone on in whatever manner it had been possible for him to do in those circumstances. When the proposal to take back the Vigraha was made to the brahmin, the poor Brahmin’s plea was that this should be done after reimbursing him with the expenses he had incurred till then in conducting its seva-puja. Mother's instruction on this point was to take back the Vigraha after giving the brahmin whatever he wanted in return. In accordance with Mother's Kheyala, the Vigraha was recovered from Agartala in April1972 after a search, and on payment of the dues to the brahmin, it was brought back by plane escorted by someone.

CHAPTER ONE

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

We have beard something about the greatness of this Salagram Shila in the context of 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-normal lila between Her and this Thakur (deity). This Narayana Shila Vigraha was so fantastically mobile that sometimes it moved away by itself to such a place that it could not 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.

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

We shall make an investigation of the discipline pertaining to the lineage of rishis as followed by this family at an appropriate place in this work, if Ma so wills. What was considered to be the Supreme Objective of this pattern of life and keeping in view the way leading to its fulfilment, there was maintained a momentum from the times of the early 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 passes through several stages in reaching its meaningful culmination, i.e., when blessed in realizing 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 in the shape of the desired objective.

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

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 is present before us. There appeared, in this lineage, a great spiritual figure whose status and reputation were acknowledged as those of a Jagatguru. Moreover, from the unknown past, there had been successive generations of many Pundits in this family; and persons expert in spiritual rites, sadhakas and yogis as well took birth here.

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 already mentioned, namely that grand preparation which led to concretise the super-advent of our supremely adored Gurudeva, Giriji Maharaj.

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

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

A little description of this lineage has been obtained from Ma's lips, in response, of course, to our queries made with persistent efforts or rarely through Ma's own kheyaIa as well. But how much of the little we received have we been able to catch through our ideas 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 principle pertaining to the Supreme Objective, there is presently the way too for a comprehension and a touch of all these should this also not be grasped in our mind?

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

In the house of the Guru of Ma's father, one 'Lakher Jyoti'* was continuously burning in a solitary room. It is not known how Ma, who was then a small child, managed to see the flame (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 a series of activities, with devotion and reverence. Guru Thakur is looked upon as one's adored deity (Ishtadeva), and it was L who had come to the house; so wherever what all was required to be done was attended to in an environment of discipline, self-composure and serenity-all this was specially in evidence.

Just as Shree Shree Narayana Shila was and is in the family, so also, there was the Shree 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 was established in the profound Guru Tattwa (Niguda Guru Tattwa). We surely do not know all about the advent of this Adiguru, nor can we describe him. But, as reported, that Gurudeva certainly had a distinctive inner illumination. However, to which age in the hoary 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 is abiding ill all, which we have been hearing from Ma--as revealed and prevalent in Jiva-Jagat; out of these only he chose to prescribe a particular line of sadhana 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 and methods related to particular revelations, such as Atma Svarupa, Prem Svarupa, entire Kriya Svarupa Whatsoever, pertaining to universe and world, beyond the world and as such all those pertaining to particular Svamool must reveal as well. And in the case of a traveller, his journey continues, aiming at the revelation of his own objective according to 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, let us try to understand the state of Adiguru (the original Guru) of this lineage. The Jagatguru is considered as one who can direct disciples in all ways of sadhana, each along his respective path, to realize their objectives as are generally prevalent. This is the state of the Adiguru of this lineage. It is he from whom is being maintained the continuity of the stream of subtle Tattwa pertaining to this lineage ; in fact, he is the source sustaining the same.

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

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

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 his objective completely, he is then its mool itself. One in the state of Jagatguru, while directing through various prevalent ways of sadhana, moves a sadhaka aiming at his own objective.

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

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. But the essence f the mool of a tree as a whole permeates and sustains the mools of those branch 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 to an end. In this analogy, the branches and sub-branches are the various courses of sadhana and their places of origin as aspects of the respective mools of sadhana-the mools where the perfection of respective sadhanas are attained. But Svamool-the mool of the 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. The Svarupa transcending the mind, that is the Svarupa of Ma as conveyed by the word Svamool. In order to receive a little as reflection of it in mind as may be granted, one has to make an endeavour. Proceeding ahead, further elaboration in this context will be noticed in succeeding volumes.

Ma often says : " Where is Bhagavan not? When He is not, in what is He not? That is, it is Bhagavan, who is in the form of all states, stages and perfection of all sadhanas-with form, 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 in everything, because Bhagavan is 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, whatever the 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 statement ‘All abides in all’.

Thus, to conclude, it is the play of Ma in Svamool with all the mools. It is a play, because in 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 every sadhana, as manifested at any time in Visva and beyond Visva - it is the play of Svamool with a particular mool.

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, what then can be the language for it? All the same, behind our worldly language, there is that Akshara, and through the ideas and language, pertaining to that Akshara, whatever little revelation that can be expressed. Also, through our ideas and language, what can be comprehended, there is that Bhagavan, from whom alone is everything entirely-this acquisition 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 be only very little that is possible; also, a little that can find expression of that revelation through the language (lying hidden) behind the language of jiva.

But through whatever word and language it may be, where is the possibility of complete comprehension, 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 all in entirety are from Him. What is before our vision in the form of the gross physical body, Ma, the little of which that can be understood by mind and what is beyond that too are also taken into account. Ma further says: where there is no room for beyond, not beyond, 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 place for prayer is also pointed here. The manifestation of this body is, as if, an aspect of fulfilment of a prayer too. This subject will be further clarified later in the context of the prayer of Thakurma.

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

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

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

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

Everything in entirety as considered and accepted in any direction was in conformity with such ideology. With this pattern, the course of the super way, pertaining to the supreme journey has remained alive; the state of Guru has positively remained well preserved permanently.

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 the appropriate time and acknowledge him who happens to be in the family then in the state of his Guru, to collect the means of travelling to move aiming at the objective, along the path determined for that individual, leading to the supreme state. In the lineage where one is established in the innate state of a Guru, there, indeed, the guidance too is on the way for unfoldment of the natural state of a sisya, leading to the fulfilment of the Supreme Objective.

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

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 as you play on.

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

Without gaining the appropriate status, when a Guru thinks of publicising in the outer world his bhavadhara for spiritual benevolence, it is with an inner feeling to promote the cause of his own name and fame, without knowing and understanding this himself, and in some 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 the dictation of the mind actuated by the impulse as it works, while still remaining in ignorance. However, as you say, there ought to be granthibhed (dissolution of the knot of ignorance). 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-called Guru be able to show to the disciple, whom he accepts, the path aiming at the attainment of 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 go round and round, staggering to and for like blind men led by the blind").

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

About the different systems of philosophy, such as monism, qualified monism as well as other 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 the path, 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 to comprehend one's own Shree Gurudeva.

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

Now see what happens in the case of a physical body of five elements (panch bhut) and the union of the seed with the earth. In the body of a human being made of the elements earth, water, fire, air and ether, when MahaKriya yoga takes place, in that yoga, the power 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 concealed manner, the form of kriya related to making effort and giving shape to it. Through the communication of Guru-power, it is now ready for awakening-awakening that acts as shaping as well. It is that shaping which initiates the journey aiming at the attainment of one's own objective.

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

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

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

When this action continues to take place effortlessly, transcending this stage too, at times, in this effortless action, there is, as if a touch of peeping and prying directed towards one's place of objective this cannot be adequately expressed even by signs and indications - 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 a path as prescribed by his own Guru, has to tried along the same path as his own for the fulfilment of his objective.

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

"…when the seed is sown in the earth, it is 'doing' and the sprouting after - that is naturally an effortless action. When a jiva is doing sadhana, the form of kriya to mould his life into that of a sadhaka lies dormant and latent in this doing. When Guru Shakti is conferred in the heart of jiva, it means the course of kriya leading to Mahayoga is instilled. Then that dormant and latent Kriya-Shakti in jiva is ready for awakening.

In 'doing', the course of effortless action too is there in a natural conjunction. When sowing 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 a kriya in mind. This is effortless action and it leads to doing when it appears in the form of external action. Without resorting to GuruShakti, this kind of effortless action leading 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 form3 of 'doing' and effortless action or effortless action and 'doing' move on jointly. In this movement, when only the Supreme Objective is nourished, at one stage, it is observed that sadhana is going on effortlessly. This is a state of witness no doubt, but in the mind only.

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 with Antar-Kriya leads to more and more steadiness of mind, resulting in the waning of the agency of ego more and more. Here, at a higher stag of mind, it can be noticed that sadhana is going on effortlessly. Still it is the mind and, therefore, the united movement of 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 to dissolution of ego.

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

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

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 the Antar Guru, Jnana Guru. It must take place when there is a genuine, precise touch. It is that particular revelation through which the ways to all revelations are unfolded. There is revelation 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 stage allows itself to be apprehended too in appropriate time.

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

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

He who is on the journey aiming at the attainment of his own reality by following the ways 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 sadhana too may lead him to the reality of Jagatguru. Apart from these, within the purview of still many more ways and methods, the reality of Jagatguru may be revealed and does get revealed.

Question: ‘What is the difference between 'gaining' and 'establishment'?’

Question : Through this explanation I have surely got the idea about gaining. However, I could 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 aspects and ways in their entirety reveals in perfection, there is the self-revelation of Jagatguru.

Ma is explaining the ways for attainment of the state of Jagatguru. One way is through the journey aiming at one's Svarupa, following the path as directed by one's Guru, and realizing the state of Jagatguru. Then, there is Jagatguru as a result of what is earned through sadhana in previous lives. Besides these, there exist the realities of Jagatguru pertaining 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 of that 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 experience through 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 rule his subjects. Now he is established as Maharaj.

With this analogy, it is explained that where the objective of a particular line of sadhana is Jagatguru, when the mool of that line is touched, it is the gaining of the state of Jagatguru. 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 like crowning only of a prince as king.

In this context, in which Svamool is referred to by indication, it is Ma only, the Svamool Itself-that Svamool as the eternal sustaining principle existing in every mool, and also where the question of mool and absence of mool has no place. As Ma says it is the state of 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 of Jagatguru-this is referred to as that 'One throne only'.

Only on the revelation of