Question arises : here is birth, physical growth, such as a girl, badhu, and various forms like sadhana in the midst of all--what are all these then ? In all changes, 'it is the same self 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 is Ma, 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 with the appearance 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 of sadhana, 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 dealings as well. Theravami, 26th March, 1988.



Shree Virajanandji Maharaj

Shree Shree Ma Anandamayi Ashram

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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.

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, 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 you contend it was gazing, so it was, and yet no question of gazing and absence of it. It is that, indeed, whatever you say-where everything is possible. Where can be a place and absence of it, time and absence of it, ponder over".

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 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��

"A birth is, of course, subject to' karma due to prarabdha. But Ma is in our presence, and we never heard from Her about Her previous birth, not even by signs and indications. The revelation of that body is but a play ... In response to our repeated query in his context, 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 the form of Visva, transcending Visva? Are you trying to comprehend in the light of the aspect 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 is perishable-with what are you going to grasp ? "

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.

The attainment of a sadhaka, his each kriya, dealings, etc., all, indeed, must reveal as the Svarupa of Bhagavan. Just as this revelation is in manifest, so in unmanifest too is He Himself Again, there is no question of manifest, unmanifest, revelation, absence of revelation tooas Ma says, it is that what it is his revelation too is there as well. This that is 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 dissolution of the distinction that mool and sthula are different takes place-Bhagavan, indeed, is the only One, then only is all solution, i.e., freedom from the existence of opposites. Again, it is 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.



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



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' ,-

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

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

* Mahamahopadhyaya Pandit Gopinath Kaviraj, Padma Vibhushana, M.A. D. Litt. (1887-1976), the peerless genius, widely revered for his incredible scholarship and masterly understanding coupled with inner illumination, phenomenal memory and versatile contributions in the various branches of philosophical thought and Indian spiritual heritage.


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.

In response, Ma had spoken a few words emphasising the one Reality, where I, you, are identical 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 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 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 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

In tile Svarupa of Mahabhava

"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

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

"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

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 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

Incomprehensible Dual - Non-Duality?

Qualified Non-Duality, etc.

"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

In the Course of Shunya (Void) -

- 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 :

-"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. The relatives too have a place, no place, and yet no question about them arises. What is Supreme Ultimate (where all these relatives exist as) beyond negation and affirmation as 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 of sadhana, there is the line of sadhana in their appropriate places - (everywhere) He Himself is there as self-revealed.

All those, indeed, eternal, ephemeral, aspect, absence of aspect, with question beyond question, 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 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 . .

"These words, i.e., the mundane in extra-mundane, the extra-mundane in mundane and Ghanibhuta 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 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.

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



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.





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,










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)


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


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


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


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.



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)
    2. Facing Pa.

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

    7. Shree Shree Ma.
    8. Giriji in Palace premises of Raja Sahib Solan
    9. Shree &hree Ma and Giriji Maharaj.
    10. Ma and Giriji with some Ashram Mahatmas.
    11. Kheora--where Ma was received first-Indicating that place,
    12. standing in Her own 'Kheyala'-Ma.

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





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!

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 to offer all that to Thee alone to the best of my ability,

Thy child, under Thy refuge.


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




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




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:

Shree Shree Laxminarayana, Namo, Namo, Namaha

(Salutations to Shree Laxminarayana).

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.


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.

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, in fact, is that One only. Therefore, the second one in the form of mother-this receptacle too is that One only in this form as the Self created by the Self. In other words, it is Ma alone-the receptacle for self-revelation-as the body of Her 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 is water alone in the waves. In the appropriate working of any particular lila-khela to completion, the associated diverse bhavas 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 One only. This fact cannot be comprehended by an ordinary mind. But the traveller, in his journey should aim at this comprehension for the revelation of this Svarupa.

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.

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

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



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.

Ma, Svamool-Svarupa-Svamool, where self and mool are in identity, and Svamool-Svarupa is 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 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.

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

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."

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, 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�.

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, 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.

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



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 Bhagavan, 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.

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 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.

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



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.

The continuation in succession of Gurus originating from that Adiguru is referred to here. This stream is on the tradition of rishi-pantha (ways followed by rishis). Ma is explaining here the distinctiveness 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.

And this distinguishes the rishi, rishi's wife, rishi's daughter.' In the case of awakening of Brahmanatwa (principle of Brahmin), Shastra says - Brahamanam janati iti Brahamanam (A Brahmin is who knows Brahman). Similarly, he, in whom the Svarupa of rishitwa is awakened, is a rishi-rishi mantra 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 distinctive character, 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 down through the medium of kriyas prescribed to sisyas till to-day. That is why, just as a bee in its normal behaviour collects honey from flowers, similarly, anyone, who desired to receive diksha (spiritual initiation), would, of his own accord, accept as his Guru the one whoever would be in that state in this kula at that time, and receive guidance leading him on the way to the Supreme. What had been received as guidelines in sequence from that Adiguru, the same would be conferred in turn to the new aspirant.

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

So it is this Vigraha, which is the �be-all� and �end-all� 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 as you play on.

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

If Jagatguru leaves instructions, then whatever is imparted to you, with that educate another 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 and instructed, that much only should be communicated on a particular line in compliance with his instruction."




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").

Ma: "In the context of the subject referred to, whatever little power is acquired, to whatever aspect it may relate, that too heads towards loss. Some people comment that it is a commercial activity in the profession of Guru. This is what is heard as you yourself have mentioned just now. The instance you have referred to in regard to a particular case and the state that is publicised among the people too, it is necessary that one should, of course, 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 the attainment of param-pada (Supreme State), to remain steady in the journey to realize one'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."



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.�

Ma: "So this is what occurs in your mind, and that mantra of the Upanishad with its meaning 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 different states and stages, Guru-sisya relationship is determined by that state, and also by the particular type of sadhana followed. For instance, there are Jagatgurus adhering to the doctrines of monism and dualism.

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 according to states and stages."

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!

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

This is effortless action innate in the action itself, because the effortless appearance of a shoot from its seed is surely not the result of an act of pulling the sprout out of the seed. 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) 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.

When this is in co-operation with one's 'doing', a particular form of action comes to light. In the 'doing' too there lies effortless action. Similarly, effortless action carries in its womb the act of 'doing'. This fact is comprehended when the appropriate time arrives. Action in the realm of mind (manorajya), that is in the gross plane, also takes place 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 the path 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 specially directed towards the Supreme Objective alone. In the case of such a traveller on the path, action with effort and effortless action too continue to take place bearing with what is admitted by the mind.

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

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.

For a sadhaka, in his journey aiming at his objective, Guru-Shakti is indispensable, and the importance of this fact is emphasised here. Progress in 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, one undertakes 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 of Guru-Shakti, the 'doer' is now at work with the object of unfolding the state of effortless action. The sadhaka�s own action, doing sadhana with 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 alert awareness 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 of this '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' and effortless 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 :

"�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.

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

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'?�

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

At that particular moment on that day, as much as is observed pertaining to that coronation ceremony, i.e., being seated on the throne in the royal court and getting crowned. 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 signifies gaining of a kingdom. Then, through training in administering his kingdom, in a gradual process, he gets established."

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.

As, where the entire activities of a kingdom are concerned in the context of his own Kriya, 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. In that great kingdom, in his own eternal, perfect royal court, the art of ruling the subjects too 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 - only that throne where seated he is.

Who is seated?

What is seated?

That state of Jagatguru � that one throne only.

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

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.

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 this state 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 Jagat guru is established.

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

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 this Svamool-my Guru is the Guru of the world, and the Guru of the world is my Guru - this is the state of Maha-guru. How ever, that Svamool as supreme sustaining 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.



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

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

He (God) is positively manifest, Himself permeating everywhere eternally, (but this can be 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 self is, of course, eternally there. Try to catch and comprehend those states and stages (as explained) - about which you had asked as much as is within your capacity.

While following a particular course of sadhana, the revelation of the objective is definitely 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 line of sadhana-that should not be his only aim. His final objective should always be the attainment in which his Ishta reveals as every Ishta and even transcending that. Where the 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 of a 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 Visva too.

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

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

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





Question: Surely, the gaining of the state of and becoming established as Jagatguru in regard 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 the realization of our objective.

Ma: "Again, as you get spoken. When one advances towards the objective, while skilfully treading the spiritual path with a particular technique, it leads one to the Self, THAT alone. You are surely asking about the line of sadhana, which leads to the realization of 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 is eternally 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 particular aspect despite being the repository of all aspects. What is that, on the basis of which one 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 great conjunction, 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) in that Mahayoga (great conjunction)."

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

Ma: "The talk about that aspect!

Where there is Yogitva, ever in perfection, there it is indeed an everlasting state, as you hear 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 reality of a yogi, everlasting reality of perfection are surely ever there. You can take it this way in 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,. spiritual practices, 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 which was not there already. This being a revelation, which surely takes place within the realm 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 through critical reflection. The attainment of a particular stage concerning a particular aspect of gaining as the result, of an action-this too is gaining and becoming established. In such concurrence, indeed, one is on the ways and methods mentioned above. Try to grasp and comprehend."

The truth about this Jagatguru and all these aspects are difficult to be grasped in the realm 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 is eternally 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 complete realization aimed at by jiva should be Svamool (Ma), where also exists the mool, i.e., the abstract principle of Jagatguru-the asana of Jagatguru, which is eternally placed on that great 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 revelation of Ishta on the perfection of that course, the objective of each separate course of sadhana 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 distinct according to the different forms of objectives aimed at.

As already explained, the revelation of the objective of any one course only cannot be the whole objective of a jiva. What Ma calls sama-agra (all points) i.e. where the entire courses 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 on the 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 the mool of Jagatguru too eternally exists - this is in regard to the �eternal mool� in Svamool.

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 distinct aspect predominates. What is the eternal state of a Jagatguru that definitely exists in Svamool in eternal union. Only on the revelation of Svamool, does simultaneous revelation take place of the two states of Jagatguru, i.e., the one attained by sadhana, which is its individual 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 to comprehend in the domain of mind.

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

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




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

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

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

Here it is this communication of Guru-Shakti, the Svakriya pertaining to Jagatguru. It is a result of such action that the person of sisya gets moulded into its own reality-the little on this aspect as you got spoken. In the state of Jagatguru, there is gaining and becoming established-in fact, a revelation of all aspects. It is Svakriya in entirety. First of 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 becoming established. An action too is effortless action, and this effortless action also takes place within internal and external action, which cannot be fully comprehended due to ignorance. In the journey towards self-realization, there is gaining and getting established. This will be grasped and comprehended by one who has the competence to do so. This is just a little indicated only through hints, as you got spoken.

After taking refuge in the Jagatguru, when that Guru-Shakti is communicated, one should move 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 and following one's line of sadhana, one gets established in the objective to which the movement had been directed-as little you got, as played on. And for them who are on such particular movement, in respect of the aspects of one's state, no state as well, it is He 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 to this too, there are hundreds and hundreds of aspects. Regarding your query again, on this point, bear in mind a particular aspect that when, in fact, there is no question of realization through personal effort, still, if the Self-revealed allows Himself to be comprehended in the form of the state of Param Guru (Supreme Guru), then this fact should be grasped in the mind.

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

The place of the Guru pertaining to Jagatguru exists eternally in perfection - this refers to the mool in the context of a line of sadhana, when it attains perfection.. But in the case of Svamool, what is it that is not there, and what is it that is there? That is, all mools 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 of Guru-Shakti leading to the awakening of inner Kriya, and in due course, the sadhaka reaches 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 are undifferentiated. This is the state of kriya taking place by itself and the objective of this self-operative kriya is Self-revelation.

This bestowal of Guru-Shakti, a Svakriya of Jagatguru, leads to the moulding of the Svarupa of sisya. This Svakriya when it covers in entirety the state of Jag atguru-gaining, establishment and revelation pertaining to all aspects-it refers to the touch of Svamool.

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 the self and this is referred to as the state of Svamool, which is the whole objective aimed at by Jiva.

The state and reputation of the Adiguru of this lineage is that of Jagatguru. In this connection, the description of the aspects of Jagatguru contained in the above discussion has been received from Ma and in this light, the Svarupa of Ma is also revealed through Her own words.






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



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

The Outer Section for meeting People from all Classes of Society Taking Seats allotted on the basis of Traditional Social Position with Cheerfulness and dignified Acceptance

The room of the Outer Section was, on the whole, somewhat larger in size. According to the village tradition of those days, in such constructions, the plintli and flooring were of 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 thatched with stuffed chhan ( a variety of straw) of thick quality. In keeping with the aristocratic viewpoint, 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 along a horizontal line). Similarly, there was the chau-chala (four inclined roofs meeting at the top from four sides) and the at-chala (eight inclined roofs meeting at the top in an octagonal shape) too. In this house, the pattern was of two roofs and four roofs, and the structures were also bigger in size.

As one entered the outer room, one noticed that the whole place was kept clean and tidy with everything arranged in faultless order. One felt as if the innate sanctity of the place was itself coming forward to extend a sincere welcome to the visitor. Portraits of various 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 and exchange of views among the people on everything connected with social and family affairs and dealings in daily life as well as on matters concerning mutual giving and taking. Among the people who met there, were guests, distinguished visitors, people from outside 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 of friendliness 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 seating the visitors, there was wooden bed, low stool, stool made of cane, wooden seat and coarse mat made of motre (a kind of reed), and each visitor occupied the seat meant for him in accordance with his status and traditional place in society.

The natural form of the traditional discipline, as just stated, namely, sitting only at the place earmarked for each, engaging in conversation with endearing demeanour and courteous manners-these, indeed, ever remained as basic principles of social conduct. As for controversy or heated dispute over taking a higher or intermediate seat, the question just could not arise in the environment prevailing at that time. Preserving the special ideal of the supreme spiritual goal of this family as the distinct common cord through all affairs, 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 living within the confines of jiva-jagaI (mundane world), the heads of families fulfilled their obligations in the way which would be deemed the right one in keeping with the demand of the particular pattern, with each person discharging his obligation within the limitation of the task in hand. Every family had, indeed, its own definite rule of conduct and regarding the one that particularly relates to this family, for instance, when jana-janardan came over, what was the procedure followed to ensure that everyone occupied the right seat-higher, intermediate, etc.?

As it was hard and seen, just as each individual, to whatever class he belonged, did what was proper, following the code of conduct in accordance with the religious binding pertaining to his class, to preserve intact the spiritual ideal, so, in keeping with that code of conduct, each visitor himself used to occupy the particular seat meant for him. And the 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 his having successfully gone through examinations, like officer, clerk, peon, etc. All kinds of grades 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 such right anyone had, if after understanding it, one was able to regulate one's conduct in accordance with such rights, in keeping with the highest tradition of one's caste and birth, 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, what should be his behaviour, manner of walking and pose in standing; how he should sit and exchange ideas and what mode of speech should he adopt when approaching another person? Simultaneously, however, where there is love born out of the under-standing that there is only one Atman abiding in all, then, in that state, a spirit of pleasant friendliness 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., the fact that it was deeply embedded in his make-up as to what should be his attitude when meeting anyone-where should he keep standing, what etiquette he should observe, what seat it would be proper for him to occupy, with whom and with what manners he should talk, all this was, indeed, clearly known in all situations. So, if with an affectionate frame of mind, anyone occupied the seat appropriate for him and was able to conduct himself in all matters according to his station in life, he felt highly gratified that he had conducted himself in accordance with traditional behaviour.

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

Svarupa as One's Objective

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 of partaking prasad, food, etc., their position and status were given due recognition on the basis of the principles and customs following tile injunctions of the Shastras. The actions of a brahmin had to be what was befitting a brahmin to reveal what the essentiality of a Brahmin is. This too, indeed, has to be borne in mind that as the Shastras 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 a kshatriya, positively attains the stature possible for a kshatriya. On the other hand, even one born in a kshatriya family can attain to that which a brahmin essentially is, if his actions and qualities are of a stature befitting a brahmin, as, for example, Rish Vishwainitra. Among the vaisyas too, there are so many examples, which are already known. In observing the religious code pertaining to one's caste and occupation, one positively attains the reality related to it. In the case of charan-seva (worshipping and massaging other's feet and legs), when properly carried out, the stage is attained related to it - indeed, all these pertain definitely to that Supreme attainment.

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

Answering a query on this subject, Ma said that whatever caste one may belong to, there is, after all, only one Atman. Where is it that Bhagavan is not; truly, all abides in all. This is the reality of one's own Self as mentioned here. All that is required is that there nist be awakening in the heart to commence the journey for the full realization of that objective, 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 state is bound to be revealed in which there is unfoldment pertaining to action and quality that leads to Self-realization. After all, the creation is of Bhagavan. Therefore, whatever may be the stage one is in, from there itself one must proceed, aiming at the Supreme attainment, and one can be on the way leading to that splendour-is it not that which comes to one's understanding?

In connection with the purpose of Varna Ashram (Caste system and social order), we could 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 of sattvaguna). Unfoldment of sattvaguna after discarding raja and tamo, is indispensable in the march aiming at spiritual progress. But one has to initiate one's journey from where one is stationed. In this journey, it is but natural that respective Kriyas observed should have their distinctiveness. Right observation of the Kriyas in keeping with the station where one is placed, help; to overcome tamoguna, leading to purification of heart, and as a 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, the journey is directed towards the objective.

Giving up kriya, which is in keeping with one's own nature, is a hindrance in achieving one'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 - a dispensation of Bhagavan related to His creation. The aim should be the revelation of the Supreme Objective, a fulfilment of human life, and all endeavours must be canalised to that end. But the adoption of ways and means for the realization of that objective does not mean indulgence in one's fancy prompted by propensity. The journey should commence 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 the objective with movement under this kriya, leads to illumination. In the diversity of creation, one should move with one's own kriya whichever is innate for one. Then only it leads 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 that is required is an awakening in the heart to commence the journey for a whole revelation of that objective after one has become competent to receive the right for kriya related to the journey.' It is one Atman in all, in all forms, but the emphasis is on awakening to undertake the journey for the revelation of this Atma-Svarupa. However, this awakening is possible only after one has received the right for the kriya, which would lead, to success. In order to realize one 5 own Svarupa, the stage will have to be reached, where the 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. The individual state in which one is stationed, a movement undertaken on that as the base, will lead 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 the grihastashram of Ramakanta Bhattacharya, there is sustenance in the heart for an awakening 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, 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 the ideal of grihastashram of Ramakanta Bhattacharya.

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

In those days, even in the normal behaviour of treating people with esteem, respecting their wishes and making them feel at home - even in offering pan, tobacco, etc., - the inner 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 social status of visitors. Near the bed was kept a low stool and on it a brass plate. Around the centre of this plate were a few built-in raised designs of taste to keep the hookah in position. The hookahs were of various patterns, such as the one mounted with brass plate for distinguished persons. Some, of ordinary types, were also kept neatly arranged, while the rest were there for those entitled to use them. All these were symbols of love for the service of those who were looked upon as one's own. The owner of the house, if he was a smoker, had his own hubble-bubble mounted with a brass plate and equipped with the arrangement for drawing smoke through a long tube.

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


In front of the outer apartment, there was a lawn, the grass of which was of a special thick soft variety, which usually grew to a limited height, so that it generally required no trimming. As for the grass required for seva-puja of the family deity, it was grown in a suitable restricted place.

On the four sides of the lawn were grown several varieties of flower plants, such as gandharaj (gardenia) chameli Jasmine), luje (small jasmine), chapa bela (Arabian jasmine), mallika (Arabian jasmine), karqbi (oleander), jaba (China rose), varieties of sandhya 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 variety blossomed. This plant collection was of such flowers as could be offered at the feet of the family deity. It had to be ensured that such flowers and Tulsi were not touched by feet.

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

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

A hedge made from a kind of a plant of short stature closely planted served as a natural fencing of the garden. The growth of the hedge was maintained at a certain height by timely 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 the family Deity Laxminarayana. A Shivalinga too had been installed in the house. Since bel leaves have a special place in Shiva puja, bel trees were also grown. The garden was spread over an extensive area. A straight footpath in its middle, dividing the garden into two equal halves, enhanced its beauty.


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 were grown all over around the house so that one or the other variety became available practically all the twelve months of the year. Besides these, there were others too in large numbers, such as lemon of several varieties, kamranga, jalpai (olive), betel nut, pan and 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 varieties of trees). In this way, due to the several varieties of trees, the Ashram of Ramakanta had acquired an impressively beautiful appearane.


Therc were two tanks, one in the north and the other in the south. The name given to one of them was Tarapukur (tank full of the plant called tara). A member of the vegetable kingdom, the tara plant grows only in water. Since it has a thick growth, the entire tank remained covered by this plant which grew to a height of about 2 to 2.5 metres. We have heard Mother saying that when these tara plants were cut down and heaped over their roots (left in water), a track was formed which could be used as a footpath. At selected spots in the tank, the covering formed by tara plants was cleared to create a well-like shape out of which water could be drawn. The 'well' yielded crystal clear water and its soil was not sandy but of common earth. The water could be used for all purposes except for 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 a stroll. They generally went out in the morning after a little breakfast and also in the afternoon. Again, at noon too, after lunch, some of the girls of the same age group used to come and take Ma along with them.



I record below whatever little Ma said in the context of the subject of appropriate code of conduct in regard to movements in our ashram life. I became an ashramite when I was a seven-year old girl and now I have crossed forty-eight. All along, during this period, I have been undergoing the rigorous discipline which the ashram residents, who are more or 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 our ability, in conformity with the injunctions of Shastra and we make all possible efforts towards that end.

Once a young foreign lady, who intended to return to her country after learning from Ma the 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 my country." 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 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.


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 tank there 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 after getting hold of the leg of anyone who happened to be nearby (at that time) would, in a flash, tie it up and drag the body into the chest. Nobody knows what happens to the body which is thus taken in. The chain is so big that it remains piled up in a heap. So let us quickly move away."

Sushila auntie used to tell a good number of such type of stories. Ma would simply laugh away 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."


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

After that lay a broad highway, stretching from east to west. Along its border were trees 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, in fact 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.

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




In the village, the well-to-do people had pukka construction in their residences with furnished rooms and other requisites-at some places, these were even on a more affluent scale. But, in regard to the house of Shriyukt Ramakanta Bhattacharya, such was the pre-eminence of the atmosphere in and around it that whoever visit this place had definitely a direct experience of a peaceful and pious inner feeling. About these rich people 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 ethical standards and right aspirations, the visitor-whoever he was-who came to this house for solution of any individual problem, for him, wise counsel based on justice and morality was, of course, always available here.

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

The head of the family had a separate seat for himself. Indeed, his own stature was such that his personality naturally attracted everyone's reverence, devotion, courtesy and the like. Everyone knew that he was leading the life of a sadhaka and even while completing life's journey through the medium of grihastashram, he was aiming at the Supreme Objective. 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 problems was 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 the residential 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 this section suddenly, these would, indeed, all remain out of his sight. The chau-chala structure of the Inner Section was skilfully constructed with particular emphasis on meeting the various requirements of the house.

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

We have heard from Ma the description of a chest too. It was huge in size, of sturdy make and studded with ornamental designs displaying skill of construction as prevalent in those 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 Her hands, exclaiming: look, so large was the lock that it was over three quarters of a cubit measured by the hand and arm of a girl eight years old. About the special device of its locking arrangement too, Ma would give a detailed account. This chest used to be full of plenty 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 this chest and even sleep on it.

Whenever Ma visited this maternal uncle's house on the occasion of Durga Puja or during any 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's choice. Old clothes, washed clean with washing soda and lime were kept in a few separate bags. These were useful whenever required for purposes of mud plastering (with cow-dung, mud), wiping (of floor, walls), cleaning, etc. From a child to an old man, they served the purpose of everyone according 'to one's need.

A big kamandal (ascetic's bowl) containing Ganga-jal (Ganges water) was kept suspened high 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 with him 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 the village had any need of Ganga-jal, he , too could get it from here on request. In certain cases, the water from the tank, to which Tulsi leaves had been added was utilised. But when Ganga-jal had to be taken out of the vessel, it could be touched only with clean hands 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 or another and sometimes with matters of personal concern. There was no room at all for indolence born out of tamasic bhava (lethargy). They discussed household affairs and other matters between themselves as a team and in a spirit of affectionate regard for one another.

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 all others 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 of reducing the suffering s much as possible.

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

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

With love and affection, the house-mother would keep every one enthusiastically engaged in work, inspiring them with her own example. With the cutting of jokes in between, as appropriate to the occasion, now and then, delightful harmony too would prevail in their midst, to the extent possible. Indeed, in all affairs, the principle of truth was specifically followed. If some one became burdened with excess of work, then others would help by sharing the extra load among themselves. Reporting with a prejudiced 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 done with all humility. Every one accepted cheerfully whatever view was taken and the direction given by her. Level headedness and sobriety were indeed always there in the demeanour 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 be reported to the house-mother and who was to initiate such action? In the first place, all the associates would get together and try to manage the situation themselves as much as possible. 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 damage inadvertently". Appreciating the plight of the reporter, the house-mother would then calmly make the person concerned understand what may be necessary so that such an incident may not recur in future. She would explain the technique of handling to make that 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 that such and such person did the work and that is why it has been done badly-to maintain such an attitude and speak in that fashion was morally wrong and unbecoming. It showed lack 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, was something which nobody could imagine in those days.

Fault-finding was, of course, never indulged in and self-importance was non-existent. If any one was involved in any way in a work (that had not been done properly), then that person would himself come forward and report, "It is due to my fault that things have happened 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 prevent progress in the journey aiming at the Supreme Objective. In fact, they are a great hindrance, 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 of anyone in some work, then, in this, another side of the picture was that all the associates stood together. Among them, if there was a possibility of anyone being held up for a fault, then even in that too they were as if prepared to share that blame among themselves. 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 with a feeling of sympathy through sharing of mental agony.

The person due to whose fault the incident took place would be filled with great remorse and would say: it was through my negligence that so much was wasted and this mishap took place, as if that person was a big culprit and would appear distressed and full of pitiable guilt. All this was an index of refined conduct. When appearing before elders with this kind of mental state and while using such expressions, what the inner condition of mind of the elders was could easily be made out. The house-mother could also judge the 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 talk and behaviour, the house-mother would, as usual, handle the development with a cool and collected frame of mind. She would, after explaining what was proper in words and manner appropriate to the occasion, ask the person concerned, 'Should you act in the way you are doing?" Understanding the significance of the remark, that person would feel ashamed and take steps towards self-rectification. In keeping with the needs of the place and the situation, the. mode of speech and conduct should indeed be so regulated that while talking, this aspect (vain glory) does not get aroused; on the other hand, the discriminative 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' once only, 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 was necessary for him too to have the humility to make the truth known in the presence of everybody. At that time, such action was, indeed, recognized and spoken of by all in keeping with the glory of truth. The younger generation knew that hiding of truth was surely a despicable act and that revealing of truth was in fact, of foremost consideration-this was truly the ideal prevalent in those days. This was because telling truth and upholding it was normal and that resorting to lying in speech, hiding of facts, expressing oneself in a round about fashion with signs and signals - this kind of behaviour against moral code was totally absent then, and was looked upon as an act contrary 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 easier and natural way because of this high moral code and virtuous deeds. One should never speak ill of anyone. Also, when anyone is held up in praise, in that too is, indeed, implied that we are speaking ill, in another way, of those belonging to the other group. Abiding in truth and with a virtuous outlook, one may offer good counsel and interpret rightly in all matters. Ii an occasion arises, when, if truth is told, it would clearly lead to loss of life or may result in heavy damage or creation of a situation in which there would be exposure of indecency or improper conduct, then, at that time one should keep silent and seek advice 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 inadvertance of one of them something goes wrong, then this incident should not be disclosed to anyone except the colleagues working together, nor should there, indeed, be any discussion over it (with any outsider). Such a discussion too would indicate lack of culture. Also, it is improper to arouse hostile feelings in the minds of others. Whatever happens accidentally is due to lack of alertness and cannot be said to have been done intentionally. In such a case one must realize one's own mistake and disclose the truth in a calm, humble and polite way to the superiors. In such a development, the associates too would become serious as if they themselves were responsible for what had happened, and looking upon it as their own doing, would canalise efforts to set things right. If something happened due to one person's error, it would be felt by all as if everyone was guilty and this expression of identification would be a natural one and not artificial. This is because they were all associates, and just as when one friend is in sorrow, the other friend also feels sorrowful.

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

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



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

Ma: "Remaining collected with sobriety in all activities, having an attitude of decent behaviour with a tranquil mind, evolving a right pattern of sweetness in speech and movement-indeed, it is through 'such qualities and conduct that one is moulded to become capable 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 and outside, 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, was created around and kept manifested to fulfil the required pre-requisite in which did occur the advent of my Supreme Guru. It is in response to an inner urge that I am writing in detail everything that was created pertaining to my Gurudham (abode of Guru). But I am writing only whatever I have heard.

Could it be within my limited capacity to give an expression to i all in its entirety through ideas 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 ig Bhagavan, 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 this working functioned within this environment too. If everything had not got moulded and appeared in the way in which it did and continued to exist, how could the advent have taken' place of that which is' my objective that is, in fact, the reflection of my inner feeling.

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 exists today. 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 and will remain eternally present.

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

Where is it that Bhagavan is not?

We have been hearing this from the lips of the spiritually great. He is positively present everywhere in multitudinous forms. The form in which He (Giriji) should have existed, He did, 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 is to be understood here.

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

The picture of the grihastashram of Ramakanta, the pure, calm and pious environment is a depiction of that place where Bhagavan appeared in an embodied form. Such a kind of holy atmosphere, a stream of spiritual bhava sustained in all Kriyas and bhava of everyone-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 the instrument and through it only all within this environment was created too. He Himself in His action of creation and by this action, is revealed also the self-revealed form of His indeed.

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 those Kriyas 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 His own way at a particular place. There is that Bhagavan, the only One, indeed.

He is the Parambrahma - Paramatman definitely in form, without form, and there is no question of form, formless too - "THAT" only.




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




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

Becoming scholars, attaching importance to erudition, gaining proficiency in the knowledge of Shastra* (training for character building right conduct and behaviour through teachings of Shastras) - a special emphasis in this direction was indeed ever there in this lineage.

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

With the helpful support thus forthcoming from the distant past for the study of Shastra's and allied subjects, and for building up ideals of life on the foundation and respect for Shastras, the practice of spending days in the journey towards the highest objective 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 from this source it assumed fuller and still fuller dimensions. The life of such (a one and hi activities set up a comprehensive pattern complete in all respects, leading the entire society 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, as we have heard, its members used to receive without fail, most cordial invitations with reverence to the different sabhas (assemblies) of brahmins and pundits held at remote places. And as worthy recipients of loving veneration and appropriate offerings, they were, indeed, always honoured.

They held the dignified and well-reputed status of Sabha Pundit (Court Scholar) of royal family 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 a descendant-disciple of Bhagadwaj Rishi.

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

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

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

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

In their bringing up, the students received affection which the sons get from their parents and, in turn, there was an awakening of regard and devotion among the students too 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 great ideal was like a spontaneous upsurging of the holy course of Ganga - a flow of the stream of knowledge being retained by a competent receptacle properly moulded as well. On completion of education the sisya would return to his home and his complete success in acquiring knowledge lay in the sustenance provided by the unreserved blessings from his Guru.

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

This was the ideal which depicted the distinctiveness of Shriyukt Ramakanta Bhattacharya Mahasaya and the pattern of excellence in imparting education. Being a family of righteous brahmins and moderately well-off too, all kinds of scriptural rites were, of course, performed there. Worship, prayer, rituals and the like, all aimed at that One, the Supreme, as the Objective.

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

After the puja was over, there was distribution of bhoga and prasad. Here, too, in the process 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 in this house, there would be throughout the entire village, an awakened consciousness of a divine 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 Supreme Objective - this is what occurs in the mind:

� - is it right Ma?

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

From the above statement of Ma, it is clearly understood that the awakening of inner Shakti 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 the Shastras, it leads to that awakening. The degree of this awakening may be little or appreciable. Sometimes it may be in full measure, and in that case, the result is the revelation of the Objective instantaneously."

In a sadhaka's sadhana, his quest for truth leads to success only when all executions are properly carried out in the context of the injunctions of Shastras. Ma says clearly that without this, any alternate way for the revelation of Svarupa there is none, none, none at all.

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 strength cannot be sufficiently effective Only a touch of Chaitanya Shakti bringing about the permeation of Chaitanya n the mind in the form of transcendence of the mind itself, just as 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 Shakti too is in identity with it. Therefore, by the execution of kriya, etc., as enjoined by the Shastras, its Ghaitanya' Shakti becomes self-revealed too, just as a touch of fire makes an appearance of fire.

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

So it is obvious from Ma's words that full faith in the injunctions of the Shastras and execution, according to them, of all Kriyas is the only way to build up a sadhakas life. In this 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 any special function and the like, there would be a centring of the entire energy of the village with enthusiasm and jubilation around these pujas, rituals, etc., with offers of assistance in sincere co-operation, as if one exercised the right to do so in one's own home.

Shriyukt Ramakanta Bhattacharya Mahasaya would take the lead. Remaining at the forefront, and observing the scriptural rites in their unalloyed form, he would get executed with flawless skill, all such rituals, etc., to perfect conclusion according to the injunctions of Shastras. In all such rituals and the like, he maintained the same ideal throughout 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 be given at the appropriate place (in this Grantha). What are considered as general and special features of all kinds of activities, rituals and the like have been recorded here as much as possible'.

There was one distinguishing feature of puja, rituals, etc. Besides the external rejoicing in such festivities, what puja stood for, in reality, assumed an animated form to touch one's heart to the degree depending upon each one's capacity to experience it. The revelation on the surface of the esoteric secret inhering in the inner action of such rituals, 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 taking him towards 'Svabhava', infuse in him strength and enthusiasm for the journey by shedding a new light of truth.

The wealth of spiritual tendencies would definitely, though without awareness at that moment, get imprinted in the inner consciousness of the village boys, youths and others present there (in such functions). In course of time, with the grace of the Guru, this would lead to blossoming and blooming into future spiritual foliage and bunches of flowers pertaining to the Supreme Objective. Judging from this angle of vision we could notice an exquisite innate development of this family as well as in the atmosphere of the village, in keeping with the spiritual aim, and the progress towards giving shape to that grand preparation-the truth in reality of the recondite principle of Bhagavan, working within the active world and yet remaining beyond the world's comprehension and keeping it 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 the form of guides in this family who led people to the attainment of the Objective in the form 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 the sisyas also there was genealogical succession.

When any ritual, etc., was held in the house of a sisya, the first thing carried out was the puja of the Guru in keeping with the principles laid down in the Shastra. According to their capability, the sisyas used to make their offerings with pleasure in the puja of the Guru. In special cases, it was observed that valuable articles of gold and silver, such as utensils, lamp stand, lamp and, in addition, any-thing else too that was considered as a part of puja on such an occasion, were offered with love and reverence. Afterwards, they themselves would carry the articles thus offered to the house of the Guru. All articles meant for Guru Puja were preserved with care and veneration, and could not be put to any other use.

The Guru was looked upon as lshwara (God) and, therefore, all these materials were considered as items in the seva of lshwara. Since lshwara abides in everything, so the nature of the underlying spirit was like doing Ganga puja with Ganga water. As Sanskrit language held predominance, the rules and regulations as codified in the Shastras (which a 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 a distinctive aspect of reverence and eagerness (for prasad). If it was the prasad of the family deity, all the members of the house, except the ladies, would take the prasad first and, there-after, the ladies of the house.

All such ladies would sit in one row and among the women sisyas, whoever were desirous of 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 of all, hold the prasad of the deity in her hand and with veneration would touch her head with it three times. Thereafter, she would pick up a little out of that prasad in her hand and put it in her mouth. The rest of the prasad would then be shared among the sisyas who would receive it from her hand, one by one, in small quantities, in their outstretched hands. This prasad would be taken after making due pranam to it for the second time and the regular meal would begin thereafter. Such was the procedure adopted in taking a meal.

This kind of prasad was not offered to those who had not been ceremonially initiated in the spiritual way of life, unless they specifically prayed for it with intense eagerness. In the absence of such eagerness for receiving prasad, to offer it at one's own initiative was forbidden and considered an act of transgression. On the other hand, the direct prasad of the deity (on other occasions) was indeed necessarily accepted and offered, even with insistence. During religious festivals at home, the arrangement, specially in respect of the partaking of prasad was as described above. On such occasions there was a beautiful atmosphere in the house right from the morning itself. All activities were undertaken with enthusiasm and a living sattvik environment ( proceeding from the quality of goodness and harmony) was in evidence all around. Whoever visited the house (then), whether a sisya or a village resident or anyone else, they all became conscious of an air of purity and sanctity. An alert awareness was there among all about the caution that nothing should get touched by one's foot.

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

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

Cessation of all dukha and revelation of Svarupa-Ananda (bliss pertaining to the Reality of Self) which, consciously or unconsciously, is the objective of each jiva, is self-revealed, and is not subject to any action. But action performed by jiva under the impulse of propensities, like a cloud, which can never cover the sun and yet appears to have 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 diverse samskaras. At first all these samskaras re purified, that is actions under the impulse of propensities are restrained and then diverted to devotion' t action 'that would lead one towards 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 taking place by itself on the course toward - its own objective. Only the performance of Kriyas in harmony with the precept of Shastras concerning all aspects, be they empirical or spiritual, 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 injunctions of 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 great preparation for the revelation of Truth Itself pertaining to the secret Tattwa of Bhagavan working secretly and unknown through the active jagat.

Also, this was the advent which, in the form of a receptacle, the Self creating itself, that is Ma (relating Herself in the form of Her own mother and accepting Herself in Herself, will reveal that self-revealed unrevealed, the Self Itself, the Indivisible Whole, Himself - the Self.




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



Trilochan Bhattacharya - Ma's Grandfather

The village Vidyakut in the district of Tripura was distinctly a progressive one. It was inhabited by literates, sadhakas, tapavis and brahmin pundits versed in Shastras. Besides these, 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 village where lived Sbriyukt Trilochan Bhattach3rya Mahasaya, grandfather of Ma-a disciple-descendant of Kashyap Rishi. We have heard that he was proficient in learning, culture and 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 motherless during their very early age. In consideration also of the specific necessity to rear the children, all concerned concertedly compelled Shriyukt Trilochan Bhattacharya Mahasaya to 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 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. Notwithstanding the fact that she was leading a family life, self-forgetfulness was, indeed, naturally inherent in her.

It was reported that even the thought of getting her very first infant suckle her breast in time would go off her mind. On hearing the child crying, its aunt, it was heard, would call 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? On the 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 and have no thought of feeding the infant and serving food to her husband and others in right time.

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


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 the ancestors, one who had led himself to become fully illumined through what he had received from his own Guru and other such contacts. Since then, the seva-puja of the Kula Vigraha (family deity) of this lineage, Shree Shree Raj Rajeshwar Salagram Shila had been maintained all these years. The lineage, too, of Shree Shree Guru had been continuing to function, assuming special significance, since initiated by him.

Pertaining to the mahasutra (super cause), Shriyukt Bipin Bihari Bhattacharya Mahasaya belonged 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 who could be regarded as a Maharishi. The gross, subtle and causal have all infinite aspects-this is what we have heard. And, then, there is the cause of causal, the great causal, all abiding t[i all. In the course of conversation, in the context of different ways of sadhana, we have heard from the mouth of Ma: Sva-Mool-Sutra (cause in identity with Reality as source). I do not know what Maha Svamool (great Svamool) is there pertaining to the not beyond and beyond of which there may be a connecting link that could be taken into account here.

Shriyukt Bipin Bihari Bhattacharya Mahasaya received his education, as considered from the worldly point of view, on such subjects and other matters as the circumstances in those days permitted. However, a sincere, simple and ardent exuberance relating to 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 of thinking of Shriyukt Bipin Bihari Bhattacharya Mahasaya, we heard, it was of a distinctive nature. Though he happened to be a man of th world, one could not guess where and how his visual angle was focused.

Outwardly, he appeared intoxicated with singing the glory of Shri Hari, whether it was timely or untimely, being unconcerned with such distinction. With freedom from the bondage of time and place, he remained self-absorbed in self-awareness. He discharged his worldly responsibilities in a manner and as much as could be physically feasible, but ever wandering, as it were, in the solemn, serene and changeless realm of spiritual disposition-above the sense of duty or no-duty-that is what we had been hearing about him.

In the context of the relation between Ma's father Bipin Bihari Bhattacharya and daughter - 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 of infinite variations. But what is the cause of cause, the great Cause, there all abides in all-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 principle of beyond not beyond of Mahasvamool, there is that Supreme Ultimate where the question 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 is another 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.



The village of Sultanpur was a progressive one, i.e., from among its inhabitants it was particularly dominated by educated people, brahmins, kayasthas - all of respectable status in the society at that time. Besides these, people belonging to different other castes, who usually form a part of the society, were there too, and functioning with cultured behaviour in dealings, they remained also subject to the code of social discipline.

It was in this village of Sultanpur that one Sunday in the month of Vaisakh (April-May) in the latter half of the nineteenth century, in the year 1877, in a super-auspicious moment, Shriyukta Mokshada Sundari, appearing as a daughter of Shriyukt Ramakanta Bhattacharya Mahasaya, come in the range of our vision.

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

The One, who will reveal-it is the auspicious moment pertaining to Svakriya of Him only that is awakened at this moment-that is what occurs to our mind. Let us today have the good fortune of obtaining, with our outstretched mental vision, the peerless darshan of the 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 superbly beautiful lady with virtuous qualities. Wherever she happened to be, the environment around 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 by itself as an inner current in itself. The glory of the Himalayan heights is here beyond the range of vision. Ever since her revelation in creation, this little girl, as if, did keep her identity concealed beyond human understanding and let her subtle and solemn personality radiate through her own novel effulgence. Free, ever-cheerful, simple, naturally guileless in her movements, talks and dealings, she began to get adorned and blossomed in herself by herself. Even a single look at her would give one a kind of inexplicable experience within 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 all others, the girl gradually advanced in age, in the worldly sense, as the days, months and years 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, leave a vacuum, as it were. Could it have been the spontaneous expression of Ananda (innate bliss) in that small vehicle which radiated and made its touch felt right from then itself and 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 among boys, what to say about it among girls.

In the village of Sultanpur, in particular, there was no girls' school of this type on a big scale. Among the children, this youngest daughter, Mokshada Sundari, nicknamed Bidhumukhi, 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 dignity of the lineage, the father had an intense desire to get his daughter educated at home only-as much as would be practicable and appropriate. But before he could train his daughter 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, her mother, Hara Sundari Devi, had left this world. She had been seriously ill before her death and it had become evident that she would not survive long. This news the little Mokshada Sundari had heard through someone.

Sitting by her mother, she had then enquired - "Mother, with whom shall I live after your departure?" In reply, Hara Sundari Devi, while entrusting the future of Mokshada Sundari 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 of them are here; they will look after you. You will remain under their protection." While narrating this incident, Ma remarked, "Look, how beautifully words were got out of her mother'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 Mokshada Sundari 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 to anyone 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 the hand of Mokshada Sundari, had confided her to the care of the daughter-in-law. Could it be, for this reason, that she used to address the former as 'Chhott Thaine' to honour her?

In the background of an inborn unassuming nature as well as a plain, simple and innate beautiful bhava of Mokshada Sundari Devi, the greatness of her Svarupa appeared bidden, since the secret, grave form of self-disguise was there right hom her first appearance. That is why it is mentioned that Mahakalyan (great benediction) sometimes flows by itself in an inner current like the flow of river Falgu * (* This particular river flows under the surface 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 Himalayan height is behind the range of vision.

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

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




And on the other side, Shriyukt Bipin Bihari Bhattacharya Mahasaya had indeed a great love for kirtan. We have heard that even from his early years he had been moving about to 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 so handsome that his face appears like a golden moon."

In a tone full of pathos and sympathy, they would exclaim: "How Bhagavan has shaped Himself 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 a widow, his mother would lament and repeatedly say while crying, "Where has the boy disappeared after getting into the mood to keep aloof from the world!" Before his marriage, he was, of course; a 'brahmachari' (celibate) and it was heard that he had even put on the ochre robe.

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


A considerable number of years had elapsed since the death of Trilochan Bhattacharya when Shriyukt Bipin Bihari Bhattacharya got married. For some time, even after the marriage, 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 of Kheora 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 small property, 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 family and came to the paternal home of his mother at village Kheora and continued to live there. However, only a few days after settling down at Kheora, he said "Let me move about 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.

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

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

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

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


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

In this role too, her activities were rendered as seva of Shriyukt Bipin Bihari Bhattacharya Mahasaya in the aspect of Parampati. Thus an ideology was positively set forth by her for those who may, indeed, be capable of accepting it. Shriyukta Mokshada Sundari Devi is Guru Kanya (the daughter of a Guru) and Shriyukt Bipin Bihari Bhattacharya Mahasaya, Guru Putra (the son of a Guru) and thus Girukurnar-Gurukanya union is also unique. Outwardly viewed by us through our understanding, it is, as if, there is a holy confluence of two streams Ganga and Yamuna, and where only will unite the Saraswati after manifesting its secret hidden form of self-revealed Brahman Vidya Svarupa (knowledge of Brahman itself) to appear as the great tirtha too of Triveni Sangam in this is as one may accept.

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

Indeed, we have been hearing about everything being contained in everything. But where that is beyond realization through any line of sadhana, absence of a line of sadhana as well, there, what it is that is there arid what it is that is not there? On the other hand, in the context of realization through a line of sadhana, from which Svarupa (i.e., from which objective of a particular line of sadhana) has the confluence of this Triveni appeared? Should we not conclude-definitely the Sutratit Sutra (Supreme Ultimate Cause beyond causes) 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 the question of union and separation, and also of beyond and not beyond union and separation does 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 in Himself the uncreated reveals in creation, and while in creation, remains uncreated. Could it be that it was, indeed, with such concurrence that all these became manifested-He alone 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 in everything'. With the dissolution of distinction between the One and Infinity, it is the One indeed that is Infinity, the Infinity is One and there it is quiescent too. In the case under review, according to our mental conception, the self-revelation of the Saraswati occurs with the self-union of Ganga and Yamuna. In this form too how and when will Triveni�s Mahasangam (the great confluence of Triveni) come within the range of our vision.

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 rivers with father, mother and daughter.

The place where three streams meet is the confluence of the three, but here three streams in the form of father, mother, daughter are, in fact, three forms of the same One 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's Sevarupa, 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 also infinite appearances are in Him only.

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

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 Svarupa what it is being all, the same it i without being any, since Bhagavan is the only One. Thus diversity is also an expansion of the One in the same One. Consequently, since in any form it is Bhagavan, and it is Bhagavan only in all forms, so all abides in all. This is the reason why, as stated above, the three abide in the three, and again, the One only in three 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 in Bhagavat Svarupa only.

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

The question arises, therefore, about the embodied form in the background of this Supreme Ultimate Tattwa. Can this be conceived in the domain of mind, where the question 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 created form, 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 Ma unfolding such conjunction.




Ma's Thakurma:

Longing Itself - That Prayer

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

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

Indeed, whenever she went to any temple and such other places for darshan, she would pray to the Vigrahas in the shrines for a child for her son worthy of the family. During such 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 be blessed with a grandson. However, while sitting for offering the prayer, words came out of the mouth unexpectedly as follows "If I am blessed with a grand-daughter and she lives. long, then on the occasion of her marriage, Shree Shree Kalimata will be worshipped with due ceremonial rites."

Self-forgetfulness was, indeed, there as her inborn nature and what was destined to come 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 is this I have done! After coming here to pray for a boy I have asked for a girl." Then it dawned on her mind "I came six miles on foot with an intense desire to pray for a grandson but Mother has deluded me. All right, Hari, let Thy will be done! Let Thou be manifested in any form which pleases Thee."

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

Ma's playmate was Thakurma.

Also her prayer to Mother Kali was to have Ma. Now Ma will not leave her playmate behind alone. Therefore, what was proper, in regard to her right place and state, did take place 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 your Thakurma, which always used to take place in the presence of the Vigrahas of deities, is the sole cause of having you in our midst? Ma, please be gracious to enlighten us-would you kindly condescend ?"

In reply to such a prayer of ours, made repeatedly, Ma, after a pause and in a serious mood, 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?"

Saying this Ma conveyed something by a movement of her hand and also through other strange 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 with us-is it without a purpose? Indeed, He Him-self is in our midst-the One who is immanent and transcends the universe, He Himself is amongst us!

In the prayers of Ma's Thakurma, there was the desire for a grandson for the continuity of the lineage, as is usual-this, indeed, is what can be understood on the face of it. But there is this extraordinary outcome of that prayer how to comprehend the connecting link between the prayer and its outcome. In the ordinary, there is extraordinary and in the 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 ordinary prayer aI]d an ordinary one in an extraordinary prayer-this is what comes to our understanding also in this case. We do often hear Ma saying, "In the kingdom of fihagavan, everything, indeed, is possible."

Ma would make Her advent in the family; Ma's Thakurma, assuming the form which presented an expression of longing itself, was, as if, inwardly robed with jogia coloured clothes. This is also a particular form included in the present expression. He who will reveal in a particular way - this is His component too in identity with the Self. We can take it so, can we not? Since this manifestation did take place in concurrence with the prayer of Thakurma, why then, indeed, this fact need be excluded - certainly. He is abadh (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 (Supreme Basic Cause) in the background of that prayer, we do not know. Appearing as created manifestation through Her own Kheyala,

She is before the world.

While permeating Visva, transcending Visva, there is the Svarupa also of the source of Ananda, as well as in the form of fulfilment of prayer wherever made, and in what other Svarupas, 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 question of any change does not arise-the same it was then what it is now-there itself are infinite changes, conversations, dealings, etc.

Here is this Svarupa, and in our earnestness to be enlightened about this Tattwa which transcends all Tattwa, the question arises as to where is the place for prayer of Thakurma in the background of the advent of Ma. In the context of this prayer) what was received in response to a question on this is: the prayer for the advent of such 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. But where the relation of cause and effect has no place, where is the room there for a prayer and its fulfilment? Certainly, everything is possible in the kingdom of Bhagavan. Ordinary, extraordinary, it is Bhagavan alone, from whatever point of view it may be judged. How can then the place for the fulfilment of prayer be excluded? Certainly, He is abadh (with unrestricted unlimited innate freedom). It is His way, how He will reveal Himself.

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

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

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 Her revelation and the prayer too.

This explains how there was this created revelation through Her own Kheyala, i.e, She Herself is this longing for appearance of Herself and this form of fulfilment of the prayer, 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 the Kheyala 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 this mind?

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 of overwhelming wonder-how and when could it be unravelled in its true and unambiguous reality? It is THAT only, the answer to this question too is there only. That daughter in the lap of Shriyukta Mokshada Sundari Devi, there is that Super-Revelation, the embodied Super-Auspicious Vigraha, as it occurs in my mind.

According to the Shastras, the embodiment of a soul is the outcome of karma (past actions) which determine jati, ayu, bhoga (the kind of body, the span of life and the pleasure and pain it will experience). This law, as we have been hearing, is possibly insurmountable. But, in the form of this daughter, we see there is, as its cause, no relation at all with Kriya, Karma, either in the past or in the future, as we have heard. The body and its activities, whatever they be, are there only in our perception, as if bearing our 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:

However, all such bodies too seem to have, in some particular cases, a historical background, in as much as the bodies of this kind relate to different stages in keeping with 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 and transcending it, however, there are numerous forms, absence of forms, un-manifested forms, pertaining to the sense of want and no want which we do not know and fail to comprehend. How can it be conceived in the state of mind we have?

On the other hand, here is manifestation in the form of this daughter�

-this super moment is considered from our point of view. In the physical growth and the various phases of development in the social context passed through, which can be noticed even 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 are infinite techniques of sadhana and their culmination is in identity with the Self. But is not the fact of realization, absence of realization only for making us understand (the role of sadhana leading to perfection)?, where the question of realization, or absence of realization, the stages or absence of such stages has no place, one becomes dumb-founded-in Him alone lies the answer.

Can any sense of bhava and of want have any place here? What, then, is the objective which 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 way, such as beginning with movement, hearing, listening, sitting down, etc., (so also) the places where is mentioned play of sadhana, explanation of Tattwa, etc., (are all) in THAT only.

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

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

Even when spoken of as Infinite, the last word has not been said; when spoken of as One, 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 absence of body, the question of body, however, remains. When all endeavour to catch and comprehend is paralysed and is at rest, is it THAT which reveals before our eyes in the shape of a body? Where is any further question here o being within the reach of understanding? Indeed, we have been hearing: how can one catch Him unless He allows Himself to be caught?

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

The Vigraha in the form of this daughter, whatever its reality may be -when this manifestation initially appeared in the lap of Shriyukta Mokshada Sundari Devi, how did this touch allow itself to be comprehended by her? This, indeed, crops up in our mind, as we re in its realm, but this concerns only Him who alone granted the giving and taking of this 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 the manifested 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 language we use here in a particular context is erroneous or appropriate we speak about it only as we are made too. As we recall the auspicious super moment, we offer, with our entire body at the feet of Shriyukta Mokshada Sundari Devi and the Vigraha in her lap our pranam, pranam, pranam.

It (Ma's Svarupa) is that, which is possible not possible to be within Visva-jagat and Brahma-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 as well - (relatives are possible through) affirmation, negation, affirmation to negation as well, negation of affirmation too negation of negation as well, and yet none (of them) at all.

It is also beyond sound too, beyond speech, absence of speech - this is what we have been 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 and Reality 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 the Light 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 and whole has no place-therefore), with what letter, what word, what language and what metrical 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 of Shriyukta Mokshada Sundari Devi?

Svayam (He),

Sva (Himself),

Akhand (Undifferentiated Whole),

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

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

Identification of a jiva, with his body is for experiencing the fruits of merits and demerits earned in the context of actions in past lives, i.e., to fulfil this by having a body, 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 making such statement. No doubt whatever comes to our view (about Ma) all appears as if it is like 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:



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

But here is the body, Ma - that this is the result of sadhana, yogakriya, Ma has never expressed to this effect.

Transcending all cause and absence of cause, is it that which is in he form of all forms pertaining 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 forms like sadhana in the midst of all--what are all these then ? In all changes, 'it is the same self 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 is Ma, 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 with the appearance 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 of sadhana, 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 dealings as well. Therefore, what it is and what it is not; this body and its dealings are all beyond comprehension by mind. What lies beyond the reach of understanding, how to comprehend 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, negation of affirmation negation of negation. This means that whatever is accepted as manifested forms, 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 Self Itself 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 �

He Himself,

the Self, the Indivisible Whole,

the Perfect,

THAT alone,

the Supreme,

Ultimate in the lap of Mokshada Sundari ?



In reply also to questions by jana-janardan (various people) and indeed by us too, in particular, we have heard over and over again from Ma's mouth at different times, words related to the idea and language pertaining to mool. So we could have a little familiarity with 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 and letters (in this writing). But I submit from the depth of my being that one can certainly follow 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 confer something still more, if He would bring about awakening! By all means one understands and 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 the mind-this fact too we shall have to bear in mind.

Whatever we accept mentally is, indeed, in keeping with what we think, which is certainly in the realm of the mind. On the other hand, where abstruse truth pertaining to the Cause in identity with Reality Itself (Svamool Svarupa) is concerned, it is, indeed, not at all within 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, while pursuing that trend of thought in the realm of mind, there unfolds, at some unknown moment, a reflection of this touch in connection with the purification (of heart) leading to 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 follow a revolving movement in the domain of duality sustained by imagination. A movement aiming at the realization of Svarupa on the dissolution of duality is not possible on the basis of imagination.

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

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

That is why, as a result of repeated reading of Ma's words, there unfolds, at any unknown 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 takes place when a reflection of its touch is received this, indeed, refers to the reception of the 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 heart follow, helping the removal of the curtain of ignorance and that leads to identification with the objective.

There unfolds the eternal remembrance,

where the question, remembrance and

absence of remembrance has no place �

- 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 language through 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 a topic under discussion, "Idea, language and letters which are in vogue are the letters and words in sacred books of eminence as well as those words pertaining to Svamool, which we 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 of mental realm! The word, which at respective pitches is low, intermediate and high, is uttered 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 utterance of a high one, are low, intermediate, infinite, finite, and quiescent-where this is and transcending 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,

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 ways ceaseless pouring-in, not pouring-in as manifest and unmanifest.

Where there is no question of manifest, unmanifest, beyond manifest, beyond all, not beyond, 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?', �

�try to find the answer to this question with effort without break, and while adopting appropriate idea and language in the mental realm for progressive movement, remain ever devoted to this endeavour.

But bear in mind that that kriya (mentioned in the last paragraph) cannot be comprehended 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 no place.

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

Here is clearly mentioning he aspect of the revelation of Svamool through language pertaining to Svamool. And, in that context, a comprehensive Svarupa of ST'amool has been unfolded. In connection with this statement, it also follows that one remains confined 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 and intermediate 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.

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 beyond not 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



absence of akshara -

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

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




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 and again throughout this series.

'THAT only' - this indeed is �

in all,

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 the self-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 while the seed-principle remains preserved.

In the journey one undertakes to realize the Mool Svarupa of the seed-principle, the shabda (sound) and akshara (syllable) related to it, while coming to light, bring about the revelation 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 mental development. 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 be read agaln and again.

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

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

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 that context, all that can be unfolded by Shabda (sound) pertaining to Svamool, those aspects too 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, the seed-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 seed is 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 the tree.

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, all aspects of Shabda are there, manifest, unmanifest, and there itself, again, are the 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 and over again has been mentioned here.

As a result, unfoldment of various stage, revealing various Tattwas too in the course are stated as well, such as absence of akshara in the form of akshara and absence of Shabda, 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 confers Himself in Himself.

GIRIJI'S ( Shree Muktananda Giriji Maharaj )VISIONS, etc.,


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, such was 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 that period, 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 like manner as if the previous vision was also included.

Further, rishis, munis (sages and ascetics), numerous vigrahas of deities, etc., in their respective 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 would even be seen moving about.

On the other hand, I would, with an inexplicable inner experience, welcome and extend avahan and varan (ceremonial reception) to them with reverence.

The Tattvick Svarupa of this Advent �

where the Question of Kriya-yoga pertaining

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 we going to account for this case where the question of contact of male and female principle does 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 to that principle according to his state of development! However, can we not take into consideration the distinctive features as are in evidence in their entirety and let It be conceived in our mind as to what and who can really be there in those characteristic features?

Everything takes place by itself

- Whatever it is in Any Place

From the time the child came to light, everything took place by itself and in concert with the place and the objective concerned.

The wider-lying course of bhava in all Kriyas relating to inner world, outer world, Kheyala of sadhana, in fact, in all affairs, if any one cares to observe, is king place at all times by itself, 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 progress aiming at the inner world, they, too, if they were to reflect and consider, would find that everything is happening by itself in 'I1IAT only. We merely keep on saying that everything 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 Ma�s Svarupa, where,


action and

object of action - is the Self, Self �with the Self�.

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


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 the stream of births and deaths.

Karma pertaining to Different States :

In the context of Ma� 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 to come 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. ;

�where the question of karma-akarma cannot crop us - this has its own place;

�where the question of being born out of karma can no more arise at all - this too should be comprehended.

On the other hand, there is the incomprehensible truth too;

what is beyond �

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 and stage 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 is self 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 Ma�s action out of all these?

In (Ma�s)v.m. reply : "This Svarupa and its action - where is the language for it?"

That is, without the revelation of Ma's Svarupa the Svarupa of Ma's action ever remains out of grasp and comprehension.

Varan (Reception) of Vigraha etc.,

by Giriji - SvaJyotiSutra

(Related to Light in identity with the Self), pertaining to the Supreme Advent.

Again. reverting to the previous subject, we asked Giriji: "Giriji, you never accorded varan (reception) like this to gods and deities before; why did the urge 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 that there were still more facts, which, as such, could not be revealed. Again,

on asking Ma about this ceremonial reception on the part of Giriji,-�

- "There is no Kheyala to tell anything on the "subject"" - so saying Ma immediately became quiet.

We feel that this mode of reception accorded by itself to itself must be Sva-Jyoti-Sutra pertaining 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 fabrication and a well-arranged deceptive shape of facts with exaggerations at any time, at any place. 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 praise for her in super-abundance.

Further, in the context of this talk, Giriji continued, "I was sitting in my room wide awake with an unaccountable inner feeling. That day I saw that from somewhere �

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 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 - in what 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.


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 on a certain occasion some time back:

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 light only 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 effort reaches 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.

At the same time, we were unable to give it up (the effort) as well - this (urge) also working simultaneously in us. With a semblance of little snubbing and remaining in a serious 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) movement in 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 that Svarupa-Kriya may be completed at the super-moment pertaining to the Supreme - this too 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, and followed by invocation, puja and the like of the deities Rama, Krishna, Shiva, Durga, Brahma and Vishnu, the appropriate ritualistic sequence of kriya & conducted at respective 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 your query.

But bear in mind what manaspuja (mental worship) also possibly signifies.

From where does its Svamool originate?

Make an effort to catch and comprehend that here too it (manaspuja) is (done) with the required collection in the appropriate sequence.

Also, try to understand that the puja, which you perform is �

to enable you to get established in your objective in identity with it.



karanyas and still more items in their entirety - all these,


other Kriyas, etc., all in entirety are required to complete puja of a sampradaya, following the course of its puja according to the order and injunction of Shastras for the revelation of the Svarupa-Svakriya of the Self. The moment that kriya is self-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 that moment only.

Do you not see that in this world, ordinarily, you maintain the sense of identification too with the deity when you worship it in accordance with the prescribed order, procedure and the like.

Whatever is to be revealed when any japa, dhyana, puja reach their culmination - for just only 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 ceremony of welcome to a deity, coming in Giriji's hand, what is the nature of this darshan and what is the reality of this kriya of offering and acceptance? In reply to this question, Ma said :

- "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 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. This is 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 appropriate time."

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 is self-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 which is She Herself.

Her Advent, when that Supreme moment arrived �

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, there takes place the self-revelation of that Kriya. That is, Ma's Advent is certainly not a case subject to any relation of cause and effect. It is revelation of Herself in Her own Kheyala-this is Her Svarupa-Kriya.

Invocation and welcome ceremony are associated Kriyas pertaining to this Advent and it is 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 of materials required for puja, and following, in sequence, certain Kriyas of anganyas, karanyas, etc., according to the precepts of Shastras in consonance with the method pertaining to that particular Puja.

And it is only on the revelation of the moment when the Puja accomplishes completion that the Kriya attains perfection and one is established in one's objective in identity with it, which means an undifferentiated revelation of the object of puja, the performer of Puja 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 with the deity. In other words, 'the deity worshipped is Himself in the form of all Kriyas, in the 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 is devoted 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 not attained before and is a revelation in identity (with Ishta). But in the case of Ma's Advent, the associated kriyas, etc., all in entirety are Ma only. In connection with this Advent, the accompanying invocation ceremony of welcome, etc., are Ma only in Her Svakriya.

In this context, in connection with the puja of a vigraha, etc., when the image is first brought into the house, there is first of all the invocation, and then the ceremony of welcome is offered to it according to the prevalent practice. That this function too has an important place in such religious activity is also pointed her.



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 there only.

I, certainly, did not see any one going out.

This incident was of special significance on only one day. Besides this, visions of this nature used to occur frequently. Moreover, you are now with your Ma; so many among you were also there.

Giriji mentioned even the names of some of them.

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 the same deference to all the Avatars and the rest--all those who were present there at that moment."

Another question to Giriji: "All these visions which you had, did anybody else know about them, did you not also tell about them to anyone ?"

In connection with all these queries, this fact came up that many people had the impression in their minds that if anyone had any visions pertaining to Bhagavan and the like 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 was already there. The distinguishing features of Giriji's vision, according to her words of mouth:

"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 a long period."

In Giriji all these Kriyas would take place in such a real and direct manner that nothing could be said with pin-pointedness about the length of period which elapsed or particular moment of occurrence. In household work and also in all other kinds of work, all happened in this very manner. Indeed, everything occurred in an effortless way, in a real and direct mould and pattern. As if glittering, such visions as were seen day and night appeared 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 tradition that whenever any vigraha and the like were brought to one's house for puja, it was after the vigraha had been first of all immediately accorded welcome, ceremonial reception and the like that it was installed in the right place in the room set apart for puja.

These �

the visions,

the welcome and

ceremonial reception which were revealed at that particular time in Giriji-what and who could be their antah-sutra (inner-cause).

Indeed, this mahasutra (super-cause) is in Giriji herself. Regarding all these visions and the like, what we could gather bit by bit in response to our repeated questions day after day was that before this, Giriji had never opened her mouth in front of anyone. She had not disclosed it even to her children, and we do not know how much and what knowledge did even Dadamahasaya have about it.

We have been observing all along that Giriji always remained engaged in her japa and the like 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 on any spiritual subject any day-all that was not seen by us. She was in the company of Ma-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 a spiritual and allied subject. As Ma would talk to all, so also She would to Giriji if she was nearby.

On our point by point queries, Giriji used to narrate sometimes to some one of us, beyond the 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 the situation).

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 at all, 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 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 a discussion of such a nature were done �in the presence of Ma�, She may cause something 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 seen glittering."

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 it only a silent darshan?

Giriji shook her head, signifying thereby that she did not wish to disclose everything fully, 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 heard of, 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 seen and also those who had been heard about.

In the joy engendered by the brilliancy and majesty of all these, what an experience of overwhelming nature, inexplicable indeed, which I cannot express in any language - a state of such experience too !"

Giriji had also further said that a little before Ma appeared Within the sight of the world, a woman friend of the grandmother of Shriyukt Bipin Bihari Bhattacharya Mahasaya, it was reported, had exclaimed, on looking at Giriji, "Great God ! What beauty and glow are bursting forth, as it were!"

Continuing in context with the earlier subject, Giriji smiled and spoke in her innately gentle 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."


Takes Place by itself

The moment Giriji mentioned about the folding of hands by all of them, Ma at once rose from Her lying position and sat up. At the same time, stretching both Her arms with open palms - the expression of Her face and eyes too was so unusual and extraordinary - and assuming 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 whom would they be with folded hands?"

We rejoined immediately, "Self to the Self."

On hearing this, Ma, while maintaining Her palms in that same posture, transformed Herself 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 Her physical body. Just at that moment, the following words, conveying a sense of confirmation of what we had said, issued forth when She spoke out:

"Yes, Bhagavan Himself is definitely to Himself,

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 the meantime, Her eyes closed. Along with this She became motionless; in fact, for a little while, she looked stationary like a rock then followed a flow of tears. The fingers of both hands had continued to remain open and spread out as before, and were so even at that time.

When felt with our hands, the fingers were found to be stiff and hard like iron. They had been kept open with such firmness that the veins on the back of the fingers and the palms as well as the bones too had become distinctly visible for quite some time. Without being 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. While remaining in this state, the outstretched arms gradually relaxed and then suddenly the hands dropped into Her lap itself.

Again, immediately after this, the fists were clenched with steel-grip firmness, but the body remained motionless as before with eyes closed. In the circumstances we got still more 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 some extent, we heaved a sigh of relief. This particular time-interval of that day was spent in this way.

Earlier, at some other time, when the subject of such a nature as mudras pertaining to some enlightened soul and also to exalted personalities, such as the hand-mudra of Bhagavan 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 in which we bad seen Ma in the present case, must certainly be of the form of Atma-gopan only.

Secret of Ma's Hand Mudra

-Released Open Hand Signifying �Forbidding�,

Clenched Fist with steel grip indicating absolutely obligatory Compliance.

Sometime later on, when this subject was raised in the context of various topics, Ma had said, while answering queries, "The pattern in which the fingers had fashioned themselves while spreading out to their fullest extent was accompanied from foot to head by a sensation and a pulsation - indeed, something inexplicable, as it were, that occurred 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 (vibration Itself 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 we have been seeing. Further, this, as we noticed now-novelty, sudden abnormality, followed by 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 and destroying are One and the same.

We have heard that when the hands were closed it was a clenched fist with still-grip firmness.

The open released hand signified forbidding and the clenched fist stood for the inevitability 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 as when 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 they have 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,


whatever may happen.

Ma's Motor Accident �

That Hand Mudra.

In the context of this incident, the mystery of mudra and the like of Ma's hand at the time when an incision was observed in the palm of Ma in the motor car accident which had taken 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 of Dehra 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 right were 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 reached the turning via the inner track of Parade Ground, a private bus, bound for Raipur dashed hard against the rear region of Ma's car after grazing slightly against its left side. The moment the oncoming bus, proceeding at an undiminished high speed had arrived, the left arm 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 collision between the bus and the private car, this action took place by itself. Although there was an impact of the bus on the rear end of the car to some extent, both the car and the bus had 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 to have the huge fast-moving bus stopped by the show of its small hand. How had the hand gone up by itself?"

Saying this Ma had laughed.

Ma's words showed that the action of Ma's hand was something separate and Ma Herself was 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 that the thrust may be received at the rear. Immediately the car was given a turn and driven obliquely.

The car got a jerk as the bus struck against it and totteringly moved up to the heap of broken stones, which was there in front of it for road repairing and came to a halt on it in an inclined condition. It was noticed that there was a deep incision in a straight line right from the root of the thumb to a little above the root of the forefinger of the palm of Ma's left hand. It appeared as if it had been neatly cut with a knife along a straight line. The membranes over the bones were somewhat visible, but there was no injury to the bones. Using the normal means of the naked eye, nothing was found in the car, which could have caused the injury to the hand. Despite a thorough attempt to trace the cause, this problem has remained unsolved till today.

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 his wife. Udas on Ma's right and the driver in front were not hurt at all. The rest-two in front and the other two girls with Ma got superficial injuries.

Meanwhile, Ma was saying, "Narayana with His presence here was, indeed, giving protection in every way." The girl (Gauri), who was sitting on the left side of Ma, was pulled by Ma with Her left hand nearer to Herself and She made a thorough enquiry from every one. On learning that everybody was all right, Ma opened the closed fist. Earlier, in the 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 that moment on the back of Her palm.

As the fist was opened, there was, at the same time, profuse bleeding from the injured part extending from the root of the thumb to a little above the root of the forefinger. It was, 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 be brought. I was found that someone was sitting right in front with a stock of ice. How to put a solid piece of ice on that mound (this was the problem now)? Ma placed all the ice in Her towel and after breaking it into small pieces by striking it, the lump thus made was placed on that mound. It collapsed at once to a shape which a wet cloth assumes when spread 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 She saw the colour and the like of Her own blood. Could it be the self or something concerning 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 ill health!"

We have, further, heard as if there was an inexplicable sort of brightness in the blood that came out of Ma's hand. This kind of blood with such distinctiveness, one ordinarily never comes across.

Yet another fact; the day when the proposal was made by Raja Bahin to escort Ma from Kankhal, it had been decided that Raja Bahin would be present with her car punctually at 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 who had come for bathing in the Ganga, there was delay in bringing the car in time. There were a lot of difficulties and so Raja Bahin could manage to bring the car only by about 9-30 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 Narayana leave 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 in such circumstances it was obligatory on my part to stop the bus - these facts did not register in my mind. At that time it was as if I had lost my judgement. That is why I continued 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." No action was taken against the bus driver for his fault. Ma forbade any action in the least against him.


Raising of Ma's left hand and opening it signified forbidding and this very released open hand indicated interception, and also inspiration to the driver to act accordingly. The subsequent 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, was disclosed 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 the specific 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,

whatever is to be manifested.

Where there is no question of manifestation, there one may comprehend it as much as is within 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 �

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 into the self-same. On the other hand, in the case of jiva-jagat, one attains what had not been attained before, such as the states of a siddha yogi, a rishi, and is established therein. 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 its nature."

Question : The yogi develops Vibhuti, where as in the case of Bhagavan, there is Sakar Svakriya Mool. How can one grasp the undifferentiated actor-action on the physical plane?

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, it was questioned in the case of a yogi too, in whom requisite power has unfolded, a similar kriya through his power of yogi can be observed. What is the distinctiveness of this kriya 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 in the 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 that mool of Vibhuti. It is only manifested kriya that is Svakriya, and where there is no question of manifestation, it is Avyakta (unmanifest).

In Svamool, mools of all such lilas of Bhagavan are there � 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 � He, and are eternal.

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 is according to the stage attained by him, which was not there earlier, but attained later through the effort of sadhana.

But Bhagavan is eternally present in Svamool.

Where is the question of attainment, no attainment there. This is the distinctiveness of Ma's moolkriya.

But if this kriya does not allow itself to be comprehended, with what is it to be comprehended 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's comprehension unless He grants such comprehension.

This is true.

But where the state of a yogi is attained, where Vibhuti and the like are awakened, where they 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 are attained through the course of Svabhava-Kriya have their distinctive marks.

Appearance of the sign of attainment of that, which had not been attained before indicates the state of a yogi in relation to the particular stage he is in, with its special characteristics.

So you may now understand that one is established with the attainment of that, which was not there before - a yogi in the state of a yogi.

The revelation of Kriyas, corresponding to different stages, have their indicative signs too.

In the case of a jiva, as a traveller, the objective is realization and attainment of Bhagavan. There, indeed, is the process of transformation and a pattern of transformed state 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 bondage and 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 particularly in your mind that He Himself is Vibhuti (all-pervading) and 'ti' stands for His statical aspect*.

(* A play upon the word Vibhuti (spiritual power), 'Vibhu' means 'all pervading and �ti� as abbreviation of 'tishthita' (that which continues to stay).

Would you listen to something, a bit amusing?

Suppose, tishthita means here nilyatva (immorality)�

Don't you feel amused on hearing such words of this body? All right, be amused-as you play on.

Because, Bhagavan and His kriya in entirety are eternal, Svayam Svarupa (He Himself is shaping into the self-same).

Himself stationed,

in Himself,

playing in His lila �

- this is the eternal Vibhuti, where

sva-akara (form in identity with the Self),

kriya in the absence of kriya �

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 ,


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 own hands 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 with the 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 statical aspect is, in fact, unquestionably there!

In the mental realm, so long as the stage is not attained in which questions cease to crop up, by what means can one transcend the state in which questions arise.

His play -'Kheyala-lila by Himself with Himself', (i.e.)

He is absorbed,


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 the form of absence of questions, just as in the form of sound, so also in the form of no sound 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 there is 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 the term 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, of course, 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 can it be said that it is not or it is.

It is not-the place of this too is complete in itself.

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 be excluded. Just as without the father, never can there be mother, so also, when confined within ideas and language, the relative is there.

The jiva (ego-centred individual), being in the domain of mind and intellect, catches and understands through the process of acceptance by the mind. And where there can be no talk 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 pertain to 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 truth as to �

�who I am�,

�from where have I come�,

�where to go� and

�come from�, 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 the journey 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 is unfoldment 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 as shaping 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 not been realized. In the journey by a yogi with the object of such realization, the Vibhutis that unfold according to stages, are of infinite forms too.

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 �Self in the Self.�

Himself remaining established in Himself,

He, again, is shaping in lila-this is His eternal vibhuti, that is His immutability in infinite changes.

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 with the Kalpana (Volition) of Bhagavan. There is no second entity besides Bhagavan, it is He alone, 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 Visva too, it is He, which, in Ma's words, it is He in a particular form (a pun on the word Visva')-'Vi' is Vishesh rupa (particular form) and 'sva' (He). Again, transcending Visva, in the unmanifest form, is also He. Therefore, in Visva, there is beyond Visva-in manifest, there is unmanifest-He alone, the only One.


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.


all is in Him,

He is in none - like a snake in the rope, the Jagat superimposed upon Brahman as its adhishthan (support).

So it is obvious-where it is negation, the jagat is mithya (essentially non-existent with apparent 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., in unmanifest, there is manifest.

He is in all these forms too.


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 as well 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 is really the eternal Vibhuti of Bhagavan.

On the other hand, the Vibhuti in the context of the stage pertaining to sadhana of a yogi 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 of Bhagavan, 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 beyond comprehension.

As long as there is�no touch of no-mind�, 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 once with the Kalpana (volition) in Bhagavan.

Jagat means gati (motion), and by that who is a Jiva is implied bondage-so you are residing in the realm of kalpana (mental reflection) of jiva-jagat. Bear in mind the source from which this manifestation originates, remembering and contemplating upon Him only with kalpatia (mental reflection) to realize one's Self beyond this Kalpana by following the 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 'why should one be a traveller through Kalpana?�, 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 the revelation 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),

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 in identity), 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 that knowing one's Reality means knowing Bhagavan and knowing Bhagavan means knowing ones Reality.

The traveller aiming at the realization of his own Reality must never allow any break in his journey.

The sankalpa (resolution) that takes place in the Self is that in which the act of resolution 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 achieved by making used of a device or even without its help, but in either case, a sankalpa and vikalpa 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 spiritual practices), while remaining cheerful at the various states reached, and despite facing wants and grievances met with through the different stages in the journey. One may come across hindrances at some states and as progress is made, one may encounter a formidable situation, meet an attractive condition and have experience in numerous ways pertaining 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 reflection) as the base. But if the jiva allows this kalpana to be directed under an impulse for enjoyment of external pleasures, he will be carried away in an endless stream of joy and sorrow through repeated births and deaths.

If, however, one follows the path shown by the Guru, initially the sadhaka will have to comply 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 the context of Svakriya pertaining to Svabhava.

Remaining devoted to this kriya, the disciple will now lead himself to the revelation of his Svarupa.

There is the source from where this kalpana has been arising during endless preceding births. To have a touch of that source, the first requirement is the awakening of Svabhava. Svabhava is the bhava, which conducts one to flow in the stream leading to revelation of Svarupa.

With this awakening (of Svabhava), one frees oneself from Sankalpa (imagination) and vikalpa (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-transformed in the self. In other words, it is that Kalpana which continues rising with Svarupa only as its base. So, in the context of this sankalpa in the self, there awakens the complete Shakti 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 Supreme Goal.

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 comprehended in objects of vision and in their absence at various attractive states and stages. Without indulging in indolence, one should accept everything while keeping himself engaged twenty-four hours, full of vigour and peacefully calm and composed with regulated food and sleep.

During the journey also, while He allows His touch to be experienced in various ways at different stages, even in this too, one should adopt the mode of maintaining progress with 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."

Now, if it is an instrument in the hands of Bhagavan Himself, then Bhagavan's own - you do speak of revelation of this truth.

So it follows that it is fashioned by His hand, operated by His hand. Consequently, all actions do originate from His hands alone. And, if they do originate from Him only, then they are sustained by Him alone, and movement, speech, moulding and the like in their entirety are in His hands.

Therefore, is it not one's duty to accept that intellect, power of judgement and skill in action really originate from Him only; the use of the term 'I', �I�, in ideas and language, this too indeed. The functioning of instrument within us like a machine; the sound, too, which is heard when ears are pressed----in all such activities, who is it in the form of Kriya? This, the creation, sustenance and dissolution-verily, everything comes into 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 using the term, 'I', 'I'. One should live a righteous, pure and holy life while moulding oneself as 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 and causing movement - all, indeed is THAT, in fact.

If, in all activities, one can remain solemnly pledged to abide by the principle stated above, then, He Himself will provide the technique for progressive movement to realize one's own reality. 'That one is an instrument operated by Him'-for the reason that this thought is held, it amounts to a contemplation of Him alone through this activity. At all times, in all, pervading all, He alone-the only One exists.

Abiding in this bhava-kriya (idea and action), though now considered as kalpana (mental reflection), 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 dwell upon the thought pertaining to this aspect too, so that in all activities during the twenty-four hours, the flow of this thought process may blossom.

Speaking truth, abiding in truth, right discrimination, which are conducive to revelation of one's own reality-these should also be the pattern of the traveller's journey. Since the objective of the journey is the realisation of one's own Svarupa, the movement should be a vigorous one.

In case there is improper conduct, movement on wrong path inviting calamity-these will wane.

Now, while concluding this chapter, emphasis is laid on the essential qualities that make a sadhaka, i.e., a determined effort sustained throughout the twenty-four hours in this journey to reach the goal.

In the course of this journey, one experiences various states-some beautiful, some formidable, etc. Although the grace of Bhagavan is definitely there, it is only when one remains determined, discarding indolence and continuing with a vigorous, steady, calm and 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 sense of 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-kriya is presently accepted through that imagination, we have Ma's words here that hearten us with assurance. Should we not then hope for certain to have a touch of Truth Itself.


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 Ma�s Reply

Mokshada Sundari Devi - Entire Bhavakriya in the Course of Svakriya




It was reported that kirtan and the like were held at the residence of Shriyukt Bipin Bihari 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 Bihari Bhattacharya Mahasaya at all places in different localities of the village even in the houses of Hindus and Muslims, without any distinction-and at any hour, and his kirtan and the 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 songs pertaining to any deity, be it Rama, Krishna, Shiva, Shakti or Durga, or the ten songs of the 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, being equally 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 course unmanifest."

In this environment of bhajan and kirtan, when Shriyukt Bipin Bihari Bhattacharya Mahasaya used to sing on the theme of Saguna (with attributes), then, with the touch of the unmanifest in the manifest, for whom the song was meant, he would portray a thorough Tattwavichar (enquiry into the Reality) to the extent feasible-about this too we have heard.

Sometimes, in his songs, be added his self-composed new wordings in the padavali (a wreath 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. In respect of bhava, the question of making distinction on the basis of caste on the part of Shriyukt Bipin Bihari Bhattacharya Mahasaya had no place. On other occasions, of course, his distinction was made on the principle of discrimination in keeping with the social code. The established religious practices with devotion as becoming a Brahmin, and as 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 by musicians like Aftabuddiji and Gul Mahmud, although he had never received training from any one in the art of musical time and measure, in playing on musical instruments, etc. A knowledge of these was, in fact, innate with him. Sometimes, this too happened that he 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 performance impress the audience now. since you sang so marvellously well ?" And, for this very reason, 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 particular bhava pertaining to what he sang and would unfold a complete picture, as it were, of that bhava.

Engrossment in Bhajan �

No thought of Day, night, food or sleep.

Bhajan, kirtan devoted to Bhagavan it was in this alone that he remained absorbed day and night. He possessed special expertise in respect of various kinds of musical instruments. In the art of playing instruments like ek-tara, vin violin, sarod, sitar, etc., he was a specially renowned adept.

But whether it was in respect of songs and bhajans or in the playing of musical instruments, he never had any training at all under anyone else-in fact, it was he, all by himself. As a result, it as noticed that a feeling of esteem and veneration for him had awakened still more among the people as a whole.

Playing on musical instruments and singing devotional kirtan in these he was so absorbed as if he was not conscious whether it was morning, evening, day or night. So long as kirtan continued, who could possibly reach him?

In kirtan, just as he himself would be deeply intoxicated, so would he make all others too feel similarly absorbed. There would be no respite for food and sleep-neither for himself nor also for the listeners who participated without distinction of caste and class of society.

During the daytime too, Shriyukta Mokshada Sundari Devi had generally to keep on waiting with the food made ready for Shriyukt Bipin Bihari Bhattacharya Mahasaya. It would 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 prahar family". Again, in the night too, it was not certain as to when he would return. So one can have an idea as to what little concern he had for the family. Thus, his connection with the family affairs being in a way practically nil had naturally led to a state of poverty, as was evident.

His kirtan devoted to the name and qualities of Bhagavan was in Svaras (sweetness in identity with reality). He used to sing so wonder-fully well that there was supreme revelation of the beauty and merit of the theme of the song by his charming portrayal, in fitness of the idea and language, in flawless metrical composition, in keeping with the relevant 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. It attracted all equally, irrespective of caste and class.

Further, one more speciality was that the songs, devoted to Sri Rama, Sri Krishna or the many other Avatars and deities that he sang, touched the hearts of listeners as he depicted with reverential faith their respective realities in living perfection. As it is heard, 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 in whose lap is this form of a daughter are all in keeping with the place, time and deserving receiver. 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, only the few items of food, which the pecuniary condition permitted, were then available and he would take them without minding whether they were hot or cold. By nature itself, he was abstemious. The remnants of kirtan and the like, of course, lingered on. He used to have very little sleep. He had competence, no doubt, to play on all kinds of musical instruments. The instrument too was, so to speak, his companion; he even slept keeping one instrument by his side. So, sometimes at home, he would get up at 3 or 4 a.m., and picking up a musical instrument, or even without it too, and seating himself on his bed while 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 morning light was not dimly visible, darkness not dispelled and the noise made by pedestrians not heard.

In order that no inmate may feel disturbed in his sleep, he used to make arrangements for sleeping for himself in the outhouse of his residence. Some day it would so happen too that he would return home early and start kirtan and singing right from midnight. He would move about in darkness in the streets during the winter, summer and rainy season with, of course, no lantern and the like with him, as if there was no question of any fear arising in him at ll. We do not know under what intoxication he moved. Such a disposition of 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, sitting alone with a quilt wrapped around himself in his room under tin-roof was deeply absorbed in singing with a musical instrument. Meanwhile, there was a heavy storm with rain, and the tin roof of the room was altogether blown away. Shriyukta Mokshada Sundari Devi was then in her room. On hearing the sound of falling tin, she thought that the tin roof had fallen after being blown away, and became apprehensive about the safety of Shriyukt Bipin Bihari Bhattacharya Mahasaya.

When the storm had somewhat abated, she got up and after quickly going over to his room, jerking the mat-door open and giving a push to her husband, began to speak in a loud voice, "Don't you see, the tin-roof overhead has been blown away, even the quilt too has become drenched only song after song kirtan after kirtan and never to take the least interest any day in anything else. This incident was narrated by Shriyukta Mokshada Sundari Devi herself. While relating this incident, she had hid her face with her cloth and 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, the singing and playing of the musical instrument of Shriyukt Bipin Bihari Bhattacharya Mahasaya 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. Whether they were children, youths or elderly people, he dealt with everyone equally as befitting in 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 the family presently had, there appeared no reaction at all in him, as it were-no place for any anxiety as well. Because of the fact that he did not react with any worry, it should not be concluded that there was any slothfulness. It was so because of his remaining intoxicated with the sweetness of Han kirtan.

He was never seen asleep during day time. And at night too, would he like others, fall asleep after meals-this too was not the case with him. It was so because his innate disposition 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 would remain drowned and enraptured. The deficiency in sleep would surely be made up, as if by the sweetness of that kirtan. Whatever sleep he would have, even that would be so light and slender-in the pattern of wakeful disposition.

There was no one competent enough to catch and comprehend all this at that time-only Ma remained the witness. Besides, these distinguishing features as they were and because of them, many did feel attracted towards him with faith and devotion.

All Kriyas �

Form of those Kriyas itself - his form�

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 dwelling on the supreme bhajan-kirtan as nij-rasa-svarupa (sweetness itself pertaining to the self).

This body had definitely observed clearly that in taking meals and the like, in his movements-in all actions in any context-he would devote himself to that as little only as was barely needed. Being in identity with that form (of kriya) every moment was his natural state.

Indeed, in all affairs, this particular form would remain unimpaired. How this should be considered from the point of view of the bhavadhara of tapasya, you may yourself draw your own conclusion.

What we feel in our heart is indeed this: the character which is before us, an unimpaired whole, 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 fire may appear at any moment. And when we look at this side, at the activities here - the fruit of which is light-we do not notice that there is any objective in view as a result, of those Kriyas, nor is there any particular line of approach. It is as if the form of kriya is his form. The question of non-dependant and relative has, indeed, no place. We do not see any distinctive system being followed by him. Therefore, a 'taking place by itself' of kriya 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. The form of intoxication in Hari-kirtan was innate in him.

Bipin Bihari's absorptions and enraptured state in bhajan the bhajan which kept him with no thought of food and sleep, no question of body consciousness too, and loss of distinction between day and night as well. What is the Svarupa of this bhajan, a form of such sustained absorption?

That this bhajan is for entertainment of mind or as a form of sadhana-how can this hold good in this case?

In Ma's words: "When he 'used to sing in the context of Saguna (the Lord possessed of attributes), it had the touch of manifest-unmanifest pertaining to Him for whom the song was meant and with as much unfoldment as possible of the form of investigation related to 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-unmanifest aspect pertaining to that objective.

The same is here in the context of bhajan. Further, it is also perceptible that just as Ma plays 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 complete animation 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 bhajan here 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 if it was on a small scale, whatever was the attention required to be paid to do it, it was natural for him to be always one with the form of that kriya. Therefore, in the stream of an unimpaired unbroken bhava, there was sustained that supreme kirtan, the rasa itself pertaining to the self. When he sang any song related to any bhava at any time, he remained 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 same is the case with all his Kriyas. In every kriya, he is in identity with it. In other words, he himself is in the form of that kriya with no separate objective to be gained as the outcome of that kriya. Fire exists in wood on an all-pervading basis all the time, and friction makes it manifest at that time. Similarly, in Bipin Bihari, since there is an abiding bhava on an ever-present basis, so in any kriya by him at any time, he is in the form of that bhava at the moment. This is being explained by Ma with the analogy of fire coming out by friction in arani kashtha.

There was no question of any independence, dependence as he was never noticed to identify 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 three rivers), the daughter Herself is in the form of father too, is it not so? Therefore, it is an essential 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 the bhajan which leads to the revelation of Bhagavan.

This, indeed, is the Svarupa of this bhajan."

Concerning kriya pertaining to Worldly Dealings;

Disinterested In the Domain of Bhava Itself.

Whatever trifling crop grew in his land, somebody would come and report that paddy in his field had already ripened. He would hear that, but to engage labour, reap, collect and bring it home-where was the time for all this? By the time he decided and arranged to reap 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 grew ulu chhan (a kind of straw). The roofs of the residence had to be thatched (with this ulu chhan), but this remained only at the stage of thinking, for, where was the respite for its materialisation, 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 the part 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 hesitation and no place, as it were, for any bashfulness or a sense of shame. The owner of the house too looked upon them as if they were his own people and received them in that spirit. Of course, there was a distant relationship of maternal uncle and nephew between the parties. Even so, both sides, including their children, maintained a fine oneness of spirit. On such an occasion, from where did a disposition like this awaken is a matter to be 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, a succession of religious festivals, including Holi and Durgotsav (worship of Goddess Durga). 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 of pecuniary 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-he did not concern himself in the least and never got it properly looked after with personal supervision. But his sense of dignity and self-respect remained unimpaired. Never did he accept 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 conscious of 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 Her next 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 was veracious and even the small tasks he undertook, he did them with truthfulness and honesty. The nephew too treated him, indeed, with honour and reverence to such an extent that they moved about, took food and slept together.

But one day, during the course of his service as tehsildar, one of the staff reported against him on a trifling matter to his nephew, who too took that complaint seriously. The matter reached the ear of Shriyukt Bipin Bihari Bhattacharya. He expected that the issue would be raised in his presence. However, when he noticed that without talking over the matter with him, the nephew seemed to have placed his faith in the complaint of that employee, 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 son for the first time. He sent a letter to his nephew, in which he wrote: "Regarding the belief, which you hold, the relevant account book is under the seat below your pillow; a perusal of it will disillusion you." And that is what exactly happened. A veracious and spirited person-this is what was revealed as his nature. Later, it was discovered that there 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 to come 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. Although Shriyukt Bipin Bihari Bhattacharya Mahasaya had no leisure at all to give thought to such matters, the very idea of accepting a job had no attraction for him. He would be drawn only in that direction where he could remain immersed in the rasa of bhajan-kirtan, even while in that service too. Of course, this was only after discharging his own duty perfectly.

Even if he had joined service elsewhere, he would not have liked much to be tied down over there. He would be attracted, as it were, into the current of spiritual disposition while maintaining a spirit of simple and independent way of life. He was not at all concerned 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 of Supreme Truth practically all his life. Here poverty too was an ornament, as it were, for him. Surely, this is what should be understood, is it not? He was already in the habit of eating little and remained contented with whatever was available. Ever vivacious, in him the stream of Ananda remained awake at all times. If he was in somewhat tattered clothes 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. Politeness, courtesy, good manners, as befitting the place and occasion; personality as becoming 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 the straitened pecuniary condition of the family. While at home he might possibly have 110 garment on his body except one piece of cloth, but the wearing cloth would always be a costly one and clean. A napkin rested on his shoulder, a shikha (tuft of hair) on the head and the sacred thread kept dangling from his shoulder.

Whenever he performed puja of Rajrajeshwar, a phota (mark by finger-tip) of sandal paste between his' eyebrows would reflect his satvick bhava (pious inner feelings) as becoming a Brahmin in a pure, immaculate physical appearance.

The body, though not of a very fair complexion, was still not dark either. Its entire structure was that of a polished, handsome person. The eyes were large; hands, face and both eyebrow lovely. His slightly slender body bad all its parts of a tall pattern, the arms reaching down almost to the knees. Whether while moving about or in any other state, he did 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 their distressed condition and beseech the favour of anyone at any place even for a handful of rice 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 them contented and in joy in their home, with a way of life independent of all others, as it were, and maintaining the beauty too of natural self-denial.

If, in some family, the liberal provision for wearing apparel and food was evident in ostentation, these were found to make no impression even in a corner of the mind of any member, even a child-of this family (of Shriyukt Bipin Bihari), nor was there any discussion, idea or action in regard to such comparisons as big and small with those who were well-to-do and in affluence.

In others too, in their dealings with this family, there was no room altogether for having a 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 activities was based on truth, honesty and a disposition related to the Supreme Spirit was' the reason 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.

It was noticed that now and again even during the day, Shriyukt Bipin Bihari Bhattacharya Mahasaya was somewhere absorbed in kirtan songs. The day would draw to a close when he would perhaps return, perform his scheduled religious service and daily worship (sandhyahnik), and sit down for his meals. He would do his worship three times a day (trisandhya) without fail. Though he took his meals so late ill the day, still disease of any kind or remaining bedridden due to indisposition was never noticed in him. A nap after lunch - this too was not there in his case. In this family, from a child to an old person, 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. Once it was said, Ma's Thakurma asked for some work to be done by him. He went into the work with such a zeal that it landed him in asthmatic trouble. Occasionally, he used to have such symptoms. When any work had to be attended to, he gave necessary instructions to the person concerned. Sharp in intellect, he abided in the principles of ethics 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 and innate, as it were, in his nature. To realize what is considered as one's objective, one makes. 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 the reality of a yogi, in secrecy; taking on at the same time, an appearance like that of the innate reality of a sadhaka in kirtan.

Functioning naturally and normally in the midst of all present, in a happy-go-lucky way, he remained innately in his reality in himself alone, with the plain and simple glory of poverty as well - this was his way of life.

In our thinking it is the Supreme State that Shriyukt Bipin Bihari Bhattacharya Mahasaya was in-this occurs repeatedly in our mind. Here, too, the question of attainment through sadhana 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 them would take (the Guru) along with them (to their homes) with respect and reverence, and with earnestness too. Being Guru in lineal succession, therefore, where intense desire (on the 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 concerned, he had no interest in such affairs. He did what he was told to do by his elder brother. No sense of want and complaint was ever there in him. If anyone solicited initiation, when the elder brother was unwell and unable, then in such a case, he would perform 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 any more.

It was Narayana who got done through him whatever little was necessary and it would be Narayana, 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 a disciple of Shriyukt Bipin Bihari Bhattacharya Mahasaya.

There were many such well-to-do sisyas too since long past.




Again, on the other side, there was a succession of Gurus in the lineage of Shriyukta Mokshada 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 still virtuous qualities in every human character.

In other words, it is generally seen that external environment is the principal factor in character building. But in the personality of Shriyukta Mokshada Sundari Devi, it was as if 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 or another, one may get overpowered by anger, at least a little. Yet, never was a display of temper seen in her; even high-pitched voice, showing an angry mood was, as if, never heard or experienced (by any one). Unless one had the benefit of being in her company day after day, month after month and year after year, could there be any likelihood of accepting this version easily? Looking 'at Shriyukt Mokshada Sundari Devi and considering the aspect of absence of display of any anger in her, we are inclined to say a little.

Pointing towards this trait of calmness in her, we have heard Ma speak once in our presence smilingly thus: "Dear Mother, with what material was this head of yours made that it is such a calm and cool head?"

Hearing this, she at once broke into laughter. On another occasion, referring to her 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 recorded in 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 in herself? To mould into the respective particular pattern that may lead to the complete realization of our objective - it is to help us towards this end that all such kriyas and the like 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 mind again and again that this was within the purview of the environment of Sat (existence itself) and Tat (in identity with that form). Where is room any more to comprehend this in the domain of our mind!

When we consider the aspect of absence of anger in Mokshada Sundari Devi, what appears at first is that it is like the state of a sadhaka-a mind free from desires. But in Ma's words:

"Her Svarupa, it is herself in herself. At whichever place, whatever particular form of pattern would lead to completion of attainment in the context of our objective - it was definitely for that purpose, that she was unfolding all these Kriyas, etc. That is, the embodied form of absence of anger-this also is herself in herself in this form. This is not the outcome of any power through sadhankriya, nor is it due to any samskara earned in a past life. Anything concerning her-the pattern that should be appropriate in the context of our way for the realization of our objective, that, indeed, was unfolded by itself 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 of Tat-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 concrete form-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 entire grihastashram life was subject to penury. But did anybody ever hear at all any complaint 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 she looked upon with delight like ornaments of the body.

Satyam, Jnanam, Anantam Brahman - this mantra from the Upanishad, which is Svarupa Lakshan (direct indication of Brahman) - that Ananda itself pertaining to it, was preserved 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 equality towards 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 a clue to it through any enquiry. There was an awakening, indeed, among a good many, of a sense of little reverence m respect of all actions pertaining to this family. Could this fact have compensated the aspect of poverty, the family moving about cheerfully and associating with all on the basis of equality. Extreme poverty, torn and soiled clothes with numerous holes, stitches and knots all over, and yet a smiling, joyful face, always and under all conditions. There were the well-to-do people living in style and putting on costly clothes, etc. In their presence, too, they (the family members of Shriyukt Bipin Bihari Bhattacharya) remained in that same one disposition alone.

Where was room here for discrimination as rich and poor - one was just the same as the other, a natural position in its respective place.

Just now we referred to the spotlessly white clothes, etc., worn by various people according to their financial condition. And, on this side, there were, at times, torn clothes, etc., soiled as well, but ever properly covered, keeping the sense of modesty well-preserved. When meeting together-the one in affluence and the other in poverty - it was, as if, there was no question at all of awakening of consciousness of difference because of their nature and disposition even in a corner of the mind of anyone on both sides. Each one on either side was surely wearing clothes as were proper to his or her respective 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 of either side and at par with each other. Spotlessly white and torn, soiled-worth in their respective positions with no question of comparison. There was no room for vexation of anyone, compared to the other. Each side, in its own calm and agreeable state, reflected the 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 fact that the entire dispensation is surely of Bhagavan--in fact, He Himself. Therefore, there is no question of high and low in status. This was, indeed, what we got in regard to such aspects.

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 Mokshada Sundari Devi, not even in the form of a touch. All kinds of circumstances, favourable or unfavourable, in fact, all was if one-it was Mahakshetra (the great ground), yoga of THAT 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 the process of self Realization, all such kinds of aspects are revealed, through a specific sadhana, during the journey for the attainment of the objective. In no case could there be a movement along such lines in Mokshada Sundari Devi. What occurs in our mind here is that all that was her own, pertaining to all aspects, as was being brought to light amongst us, was really a bestowal on us."

In the case of Shriyukta Mokshada Sundari Devi, it was inborn and was, in fact, at all times brought to light that, indeed, what she is now, the same was she then as well. In the hearts of those who had met her, she had undoubtedly infused some inspiring response, as it were. It was on this score that people lamented for her and felt grieved over her absence. In conversation, she maintained: what little she had to say was conveyed in measured words, not with deliberation but innately.

So, she was always self-possessed and yet there was due seriousness as well as affection and tenderness too, as the occasion demanded. We have heard further from Ma that it was almost the present moment with which she concerned herself in the course of her 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 with emotional 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 polite language as something innate in her, she was steadfast and calm with seriousness without any rudeness and short temper. What a beautiful and genuine form was here indeed 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 to sadhana are mentioned here, such as the stage where oneness is revealed. Again, beyond this 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 of patience and calmness. But patience and calmness in Mokshada Sundari are not due to attainment 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 her movement are in the context of the present. All these are Svakriya innately. All those she is unfolding in connection with all aspects, that is her own-it is a gift to us only in the midst of us."

Three-Prahar Family

  • A Superb Picture Of Seva of Atithi Narayana

The family of Shriyukt Bipin Bihari Bhattacharya Mahasaya was called, as mentioned earlier, a family of two-and-a-half or three prahars. There was no clock or bell to show time. Sometimes they kept waiting till about 12 to 1 o'clock at noon in the expectation that some atithi (guest) may arrive. There was no railway or steamer station near a village in the countryside. Villagers used to come and go on foot. At night, too, the meal was taken a little late. If an atithi happened to arrive during daytime, everyone, indeed, from a child to the old, was elated with joy. In the case of children, they, with their characteristic smiling faces, would run hither thither, each announcing at the top of his voice 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 his walking stick, while a third one might go for the bundle of clothes and the like and run away wilh it to his own room.

When the atithi entered the house, the members of the family, looking upon him as Narayana Himself, would immediately offer him pranam (obeisance over his feet), etc., as was appropriate. An asana (seat) would be placed for him to sit upon and enquiry full of affection would be made about the well-being of everybody and such other matters. For those like one's superiors who were used to tobacco smoking, all necessary arrangements for 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 his seat, 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 some disciplinary code) would partake a little of it.

Perhaps most of them would have started from their house after finishing their morning sandhya 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, finished their 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 desired by him, he was looked upon as Narayana, hospitality extended to him with pleasure on this basis and his requirements met at all times to the best of their abilities. On a village road, one has to travel a long distance. So even if an atithi arrived late at night, they would engage themselves with his hospitality with a sense of reverence, cheer and eagerness. Whatever was expected to be done as fitting in the context of any particular occasion on the part of the family members, a proper provision for the same was made in line with the practice and procedure followed earlier. Meeting his need with their utmost effort was the special trait of seva in this family.

At the time when the atithi would be about to leave, the earnestness among the family members to keep the atithi Narayana with them for a longer period would be spontaneous. The children would not release the luggage of the atithi - a child's innate and simple attachment. That normal smile on their faces would be missing and there would 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 and not allow him to leave. Such was the attractive picture of hospitality to atithi Narayana in villages in the countryside in those days.

In this connection, one aspect of activity of Shriyukta Mokshada Sundari Devi is noteworthy. 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 her own food by burning them.

The dry branches of the tree she would keep in store, so that food for the seva of the atithi could be cooked quickly when he arrived. In like manner, may be, she would keep some material too, as the conditions permitted. It was noticed that even members of a well-to-do family would sometimes come and ask for a little of something and receive it from her. But in the case of Shriyukta Mokshada Sundari Devi, such kind of asking for anything was not seen at any time at all. They (the well-to-do) had money and could get the thing required from the bazaar, but it was not there at home that moment. It was only in such a case that there was this kind of asking for and receiving of anything on their part. Too much giving and taking lead to indebtedness.

Therefore, this family was careful about giving and taking in order not to get involved in debt for even a pie to anyone.

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 conditions seva should be rendered to him within the range of one's capability. There was another characteristic too in regard to atithi seva on the part of Shriunkta Mokshada Sundari Devi. A feeling of full satisfaction was evident in her on offering food from her own plate to another hungry mouth while herself going without food. it was a rule with her that 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. An incident 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 for her meal but had not till then put 'anything in her mouth. Just at that moment, the beggar came and stood in the courtyard, hungry, begging food. Immediately, she took out a little food in a small plate from her own for Ma and placing the rest of it the entire lot on a leaf, 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 the beggar with the expression of a joyful heart. Sometime penury would be of such an extreme type that there would barely be a grain of cereal left in the home for cooking for herself again. So, after rendering seva to that beggar Narayana, she took only a little of the kind of banana grown in the village wherein the portion of seeds exceeded the substance and felt satisfied with it.

At other times, in a similar situation, she would just take a little of muri (fried rice) and chida (flattened rice), drink a glass of water and feel satisfied. We have heard Ma saying-all such innate, simple, common dealings, so characteristic of her, were seen in her 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 the other, announcing at the top of his voice, "Bhagavan Buddha is asking for a gift. Any gift 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 all among these is a gift worthy of Bhagavan!"

The disciple, continuing his march again kept on shouting in the same vein, "Bhagavan has asked for a gift; who is ready to offer?" The materials presented again as gifts were all rejected exactly in the same manner as before. The citizens were at a loss as to what would 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 no habitation; only a beggar woman was sitting, covering her body with a dirty, torn and tattered cloth. Immediately, on hearing that Bhagavan had asked for a gift, she requited the 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 the disciple. Holding the ctoth, given by the beggar woman, on his head as wealth of great value, the disciple proceeded towards Bhagavan. This was the gift worthy of him and would be offered at his feet.

There is one who possesses wealth in plenty and makes a gift of a little out of it as just another item of expenditure, while keeping intact his worldly pleasures in full in his easy life and affluent state. And there is another who owns only one paisa and without retaining even that, makes a gift of the same, leaving nothing in hand and emptying himself fully, in which case the acceptance of such a gift fills up all emptiness of the donor. Giving and taking-about this it is heard that whosoever's gift it is, the receiving is also 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; when exhausted 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 was being given on devotion to truth through her conduct and behaviour. Moreover, it was within 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 entire Kriyas in a manner that provided a clue for the traveller on the journey, helping him 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 in truth. When a traveller journeying with the objective of Self-realization takes to such aspects as truth in speech and truth in feelings and dealings, while abiding in guilelessness, a beginning has been made. As he goes on abiding in Truth and getting established 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, in the first instance, be such that even when he hears someone uttering falsehood, there would, unconsciously, be a reaction, a sensation, throughout his entire body, not to speak of 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 it were, 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 being experienced. Besides, if there is any falsehood even in a sign or gesture, then, in that case too, there will be a similar reaction. Just as the traveller would go on moulding himself by stages, so there will be revelation of corresponding awakening through inner knowledge.

Step by step all such qualities as




gentleness and the rest begin to unfold and, as a result, the journey towards waning of attachment, aversion, etc., takes place. There are numerous different aspects in the unfolding of such indications by stages. It is the revelation of your Bhagavan as Truth Itself, which is to take place. To be established in truth signifies the realization of truth including attaining of different stages in appropriate places.

Vakya siddhi (infallibility of words uttered), and the like in appropriate place and according to the stage reached, have vigorously to come into play as Shakii Svarupa in that 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 falsehood whatsoever-not even in a single symbol of 'Aa' and 'E' (like A, B, Q. (In the case of slightest deviation) an instantaneous, sharp awakening it would be, like a touch of electricity, because there remains no place at all for a trace of falsehood even through gestures, postures, signs, etc.

In this way, there are other indications of various sorts and they would be there when the state appropriate for that particular indication is reached. If even this much was not attained, 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 numerous indications-this is just a little which you have got spoken.

Without being devoted to truth, where is success in the journey aiming at the realization of 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 own reality-a natural revelation of one's own Self in words, dispositions, dealings, signs and gestures, in fact in all aspects.

In Shriyukta Mokshada Sundari Devi, it was certainly not a case of attainment by sadhana, abiding in Truth it was all innate in her. Everyone, of course, could not catch and comprehend everything that she said in the context of all different occasions. If anyone was able to do so, he could notice that through a plain and simple way, in the midst of what was worldly, it was unworldly too. It was this, which was, indeed, simple and innate in her. In all matters related to practical dealings, a sagacity too, of her own, was clearly visible. While the aspect of truth was well-guarded, everything, indeed, was natural with her. Dealings were there for the sake for dealings only.

Ma mentioned a few stages, followed in sequence, in order to lead to establishment in Satya (truth). As a result of movement with Satya as the base, it is necessary for the sadhaka 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 physical appearance, in sight, in signs and indications, in the context of ideas and language in his speech.

Ma says: "Unless one is devoted to Satya, where is success in he journey for realization of the objective."

But the base of Satya in Mokshada Sundari is not an achievement through sadhana. This is innate in her. The lesson on adherence to Satya was taught through her own dealing and observation in her Svakriya.

Bhava pertaining to Karma of Mokshada Sundari in Grihastashram -

All Karma Form of HIS WILL.

He Himself of all the subjects related to the household affairs in the grihastashram of Shriyukta Mokshada Sundari Devi, we shall endeavour to have a little survey. It has already been mentioned earlier that the family was stricken with poverty, want and insufficiency 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 household activities were executed most skilfully as if through the single-handed efforts of Shriyukta 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' too has already been made earlier. In the daily service-in His seva-puja too, there was timely offering of bhograg (food) and the like according to their means, bhakti-shraddha (the quality of devotion and reverence) too was precisely as it should be-in this too. The perfection was indeed, there, as it were, within the traditional practice. There was unshakeable faith in Bhagavan. The place of devotion, reverence and faith, as revealed in her 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 one should behave. It has been heard that during the very long span of her life, right from her childhood, while presenting a step-by-step unfoldment of this aspect as appropriate to each particular station, she did shed lustre on it. While viewing her externally, it was observed 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 were undoubtedly expressions of His will, He Himself. This fact too we had got from her mouth.

Svarupa of Karma of Mokshada Sundari in Grihastashram �

In THAT Only

Our world is the field for karma, where the root of the urge to karma on the part of a wandering entity lies in the rotating wheel of outcome of fruition of past karma. It is as though, 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 also there is no answer with him.

It is heard that the supremely auspicious moment of life is in that concurrence when there is that touch which takes one towards awakening of the new consciousness that in this 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 through such movement, so long as the unfoldment aiming at Him does not take place, it is, in fact Vasana (worldly desire). Due to one's own inertness and restlessness, the statical light of consciousness remains invisible in the background. In the progressive march through different stages, as the touch of that light is received, inertness and distraction in consciousness undergo a change, as a result of which one gradually moves on to an awakened and serene consciousness. But if the seed of dormant desire remains active in this state too, the newly gained consciousness is turned towards worldly enjoyment and because of remaining active with doership-consciousness, one heads towards the sure whirling 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 or melting 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 from attachment. Ever liberated from the obligation born out of the sense of doership, and with everything becoming detached by itself, as it were, the self remains reposed in the Self.

On moving to a different stage, perhaps this very real and compact world, the treading ground for life after life, appears in the awakened consciousness, with the revelation of the Supreme, as having no substance-a faint presence of just a picture. The course of action 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 determined measure.

On moving to yet another stage, there awakens in the unconcerned awareness, a supreme resort and on that cord of supreme entity, the universe, movable and immovable, has the appearance 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 and discovery of the Self abiding in the one and only Ananda itself, manifested as the breaking of waves in identity with the Self, in concert with a beautiful rhythm. Here doer and karma subsist in the same principle.

In the household life of Shriyukta Mokshada Sundari Devi, what is the light in which we could 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 Ma said was, as a little touch it was of her own; in fact, she herself was the dwelling place1 garden, water, earth and all. While dwelling on any particular aspect, she would speak as appropriate to the bhava in which it should be expressed at that particular time. Just as there is the simple and normal behaviour of children with their parents, this too was like that. By this, you should understand that in the context of any aspect pertaining to some of her kriya, it was like that too. An analogy is, of course, not true for all aspects-you know that. Where the question of any place in the context of within rupa, guna (form and quality) 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 few stages of such a nature are outlined below.

First of all, it is karma in ignorance under Prarabdha Karma (past karma, the merits and demerits of which have begun bearing fruit). Under it, there is a course of life in the stream of birth and death-a life of conflict without compromise with demands of want and gain.

That this world is a place of misery - if a reflection of this truth reveals through the grace of Bhagavan, there awakens an auspicious desire for the journey in quest of one's Svarupa. Under the influence of the distracting illusory powers, in the forms of tamo and raja-guna, the knowledge of the Self remains completely hidden. On the waning of impurity due to tamo and raja with the power of sadhana through the grace of Guru, the more the heart gets purified, the more there is the unfoldment of Sattva-guna, and gradually 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 the protection by the grace of Guru is absent, there is a possibility of misuse of power freshly 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 sadhaka becomes free of the sense of doership, remaining an indifferent witness only in the affairs of the world.

At a different stage, the world appears as a faint picture only. In the vision illumined by Chaitanya, Chaitanya reveals everywhere. Here the sadhaka is free from identification with his body. But karma remains active in its own nature till the momentum of Prarabdha comes to an end.

At yet another stage, the whole universe appears as strung through one Supreme thread of Satta (existence itself). Within and without, there is a surge of Ananda, an infinite play of the same One. Here actor and action are the undifferentiated forms of the same One.

The different stages too of a sadhaka, as mentioned above, are of infinite forms and according 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 Svarupa of karma of Mokshada Sundari in the world?

In Ma's words, in response to a question: "It is her own, she herself, including homestead and all the rest, and about dealings, they are just like a simple innate dealing of a child with its parents.

The Svarupa of karma of Mokshada Sundari Devi would be

within the grasp and comprehension only

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 same One indeed. In the context of this One only, Ma is citing an analogy here. It is that of samudra (read as Svamudra), the self is in the form of mudra (Sva, the self, mudra, the form of waves). That is, it is only water in the infinite breaking of waves. The shoreless sea 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. In the midst of pain and pleasure, favourable and unfavourable conditions, as and where encountered within family life, her ever even-minded state of self-sufficiency always remained steady at all times. Could there be a likeness of this kind of complete kriya in the domain of jiva in this jagat? Since her revelation as a child and the course of all the various events that took place throughout her life, if, after a search for the same in minutest details and grasp and comprehension, a complete survey were undertaken in regard to form and formless, all aspects and ways at all times-all kriyas in entirety relating to Dadamahasaya (Ma's father) and Ma as well-what would be the significance of the concurrence of all these?

This is certainly worth understanding. Through a subtle and still more subtle discriminating cogitation and after deliberative discernment, one would come to the conclusion : 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 is their nature, I do not know.

I wish some distinguished, spiritually advanced, wise person aiming in his journey at the Supreme Ultimate Objective would also, after comprehension, confer, through our good fortune, a reflection of the touch (of the Svarupa of Mokshada Sundari Devi's Kriya).

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 heart through 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 of my heart.

This chapter has been concluded with a reference to different aspects of the Svarupa of Karma of Mokshada Sundari. These cover as much about this Svarupa as can be comprehended through investigation and also as little of it as can be perceived through reflection 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 light of 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 the three. Therefore, father, mother, daughter in the con-text of these three entities, there are separate Kriyas in keeping with the three appearances. But even while assuming separate 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 subtle investigation, and we have that touch amongst us any time-certainly it is for supreme good and benediction.



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



The residence of Ma's maternal uncle was in village Sultanpur.

In this house, Narayana Shila Vigraha and Mahadeva were there as installed deities. The offering of bhoga (cooked food) and daily puja used to be observed. Besides this, a succession of religious festivals Dol (Holi) and worship of goddess Durga (Durgotsav) continued to be positively observed in this house. On the occasion of the annual Durgotsav in autumn, the house, with the assembly of relations and friends, would resound with joyous uproar from such a crowd.

We have heard Ma saying that Her youngest maternal uncle would collect this crowd from far 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 as Ma-and young married women would be in great number. As a result, there would be characteristic scenes of merry making and frolic of children, resounding with the outburst of their excited merriment. Ma only was at the centre of this assembly of children In Her absence, their games and pastimes surely remained incomplete. Ma also participated in their play in the same spot, appearing as a girl swelled up in billows of joy in 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 and innocent, and also one who maintained modesty and good manners as befitting the place and the occasion. Among relations and others closely connected, She conducted Herself with apparent calm and composed behaviour. On the other hand, in the assembly of children, Her play as a child was also-possibly not at all to the knowledge of Her companions-the way to grant that great touch.


When Ma was engaged in games and pastimes in association with children, a description of that as heard from Ma: a living picture of Ananda based on devotion and reverence in a religious 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 it seemed as if the portrayal would never be over. While describing this, what kind of an inexplicable bhava too was there! He would be seen at Brahma Muhurtha*, after finishing his morning sandhya, putting on his cloth, the upper body bare, a napkin resting on his shoulder, the tuft of hair at the crown of his head tied up, forebead occasionally smeared with sacred ashes, white sacred thread dangling across the shoulder, a garland of Rudraksha beads around the neck, a flower basket in hand, wooden sandals on; what a figure it was-so holy and indicative of a contemplative mode-of this youngest maternal uncle of Ma!

Standing near the doorsteps of the room where Ma, Sushila Masima (Ma's cousin) and other 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 through the mode of expression of Ma. At the same time, right at that moment, the feeling of an affectionately sweet, pure, holy 'and soft heart of Ma's youngest maternal uncle could be felt in a lively concrete form, as it were, and his voice of loving call too. While listening to it, even a touch of that beautiful portrayal was, as if, felt by us, and along with it, the presence too of Ma's youngest maternal uncle was directly' perceived in that scene of festival.

Ma would get up and notice that the eastern horizon had turned red, but that there was still sometime before the sun would appear. Coming out, She would make pranam to the sun immediately. The youngest maternal uncle would leave promptly to attend to his own work after calling and waking them up. He had always a steady and solemn disposition. It was he who used to collect them all for this joyous festival. A feeling of reverence internally and affection externally for Ma was always definitely noticed in him.

While seeking information through questions and answers covering minute details about incidents, trifling and important, concerning Ma's maternal uncle's home, a description full of animation in ideas and language would be given on many occasions by Ma in reply to the queries made. In that narration, the pure, holy atmosphere of this home and the natural stream of faith and devotion to Ishwara, in particular, would get filled to the brim, as it were, in regard to all aspects and an overflow as well. Even by its portrayal with the best endeavour, where was the possibility of giving a complete picture! The narration surely could not exhaust the subject at all, as it were.

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-felt affection 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, an awakening of a spirit of devotion to Ma. He used to look upon Ma really with an inexplicable 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 peculiarly his own. He was, of course, a learned man (Pundit), well-versed in the Shastra There was a Tote (Sanskrit residential school) too at his residence, with facilities for study and for imparting 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 the sprout a pattern of spirituality through training in those children also, even through games and pastimes easily available for them. This too was as much as we could hear from Ma's mouth.

There was a division of work concerned with the inner domestic affairs among the small girls. The cleaning of utensils for puja was allotted to one of them, while another had he share of work in the plastering of floor with cowdung and mud. The one who was entrusted with such plastering of floor of Thakurghar (the temple of the deity) was warned not to proceed with her work beyond a certain limit, which was measured and marked 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. One had 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 we have heard from Ma's mouth. They were told not to be angry with anyone, to be polite and courteous in talking, to observe decorum when dealing with elders, engaging only in such 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 any indulgence in unnecessary restlessness. They were trained to abide in an equipoised disposition, 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 children too, in their joy, would then take liberty of presenting their demands to the elders, and in 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 were participating with them in their play and also enquired from the children as to what it was that they wanted and what should be got for them, displaying a kind of affectionately sweet feeling in various ways.

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. If there was an error on the part of anyone, then that too was explained to her and she was made to understand that, that was not the way to act and was shown the way which she should adopt. To safeguard continuity of the righteous environment, the elders did remain 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 and women members of the household to everyone, there was accorded such a kind of good behaviour. 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 rituals which were performed centring round the family deity. A temple was built with large leaves 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 material for puja, bhoga, etc. Dry trimmed grass, twigs and tendrils from the trees and plants of the 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, an imitation of the same was attempted to the extent to which it appealed to the heart and mind 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 spices of various colours. The items cooked for bhog, etc., were according to what occurred to on&s mind. Then bhog was offered with the ringing of kansar gizanta (a dish of bell metal with a gong), etc. These were the kinds of articles and the method of worship in their imitation. Here too the workload of each one was whatever was allotted to that child. So it was noticed that accumulation of virtuous qualities in the journey aiming at the Supreme Objective began even through the medium of such imitation of rites right from their childhood.

The style of taking prasad (in imitation) was like this: the prasad would be taken in the palm 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 being actually taken). All such actions like partaking of food, etc., were done through mental reflection. But who had trained them to do this? It had surely originated from within these children. if observed, would it not be found to resemble partially the procedure followed 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 birth in a good home gave the basis for the activity concerning the household affairs of the family.

Therefore, in Ma's words :

"See how beautiful were the affairs of the kingdom of bhava (ideation) at different places !"

This very insignificant aspect of the play of children was described by Ma in a style bubbling 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 those enlivened games with a display of exultation and enthusiasm. While listening to Ma, we looked at Her face with amazement, and becoming fascinated at heart, felt as if we too were 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 to the plastering and wiping of Thakurghar, so is here a little description of the division of work 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 for flowers, preparation of the offering of naivedya (rice, plantain and the like) before the deity, 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 with sandal paste, Tulsi leaves and flowers, and His throne with flowers of different varieties; followed by puja n the daily routine according to the rules and injunctions of the 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 of bell and beating of drum - such daily routine work was done by one who was entrusted with puja at that time. Distribution of charanamrita (water in which the feet of the deity had been washed) and of the offering of bhog (coked rice, etc.) followed. At the scheduled time, Thakur was laid to rest and the door closed. Again, later, at the appointed 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 and brought back. At night, bhoga was again offered to Thakur at the appointed time and afterwards 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 this manner. It has been already mentioned that daily puja of Sa1agra Shila and Shivalinga was performed in this ashram. Moreover, special festivals round the year, each accordmg to a particular season, the offering of bhog, activities concerned with rituals, etc., were observed as well. Again, in the particular ritual where Narayana was taken, the puja of Narayana was always done first. All this took place before the eyes of children and they surely 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, the deity is surely in everything, he will be enraged, it is, of course, the same deity who is in the Thakurghar. It was with an inner feeling full of all such considerations, firm faith and 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 be absorbed in meditation.

The early morning tiffin for small children including muri (roasted rice), chida (flattened rice), 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 home only. To partake of any foodstuff prepared in the bazaar - this was surely never a practice in those days.

To arrange bhog in time for the puja of Narayana Vigraha was the responsibility of housewives only. The arrangement for cooking food for all the members of the family always remained only in the hands of the ladies. During big festivals in those days, only the brahmin housewives used to arrange for cooking bhog with the help of servants and maid servants.

Another matter, as well, was about the earthen toys suitable for play of small boys and girls. There were special devotees among potter, who on continually listening to Bhagavan's name and the like, considered themselves as ashrit (the sheltered) of this family, and there were a good many such disciples. They brought to this house, of their own accord, with love, and in large quantities too, such toys as had been made by them and were suitable for use by small children. They kept one small room filled with toys placed 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, it was surely an imitation of puja, ritual and the like related to Thakur. When Ma used to go to 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." Ma would remain in a jolly playful mood, as it were, to roam about. In Budi chhoa* game, Ma would be made to sit as Budi in a particular place. In this game, in different places, Ma would, 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.)

Durga Puja: Distinctive Features

It has already been mentioned that in the house of Ma's maternal uncle there was a succession of festivals round the year. The distinctive feature of Durga Puja�of that too, s much as was heard from Ma's mouth-was that in this Ashrams, the family members themselves performed the puja. One pujari (priest) to assist in the actual performance of the puja, one tantradharak (assistant priest) to recite the text from the scripture and the like would be there at their appropriate places. Moreover, a particular ritual was performed on a particular tithi (lunar day). Mangal arati (waving of light, etc., before the deity) at dawn and the like, which are considered as part of the puja, were performed at the proper time.

Procurement of materials required for puja would definitely begin a month earlier. In that part of the country, it was imperative to offer kabri kela (a particular kind of banana) 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 list was made of all the materials required for puja and purchased gradually from the bazaar the best quality from wherever available, as, after all, this puja was performed only once a year.

There was a lawn in front of the outer house and also in front of the temporary open shed 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. A month before the puja, all that had to be done in relation to it was taken up and attended to in appropriate time, according to the tithi (lunar day) and while following the rules and injunctions 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 any particular time-the beating of drums at the required moment agreeable to that musical measure, Joy-Joykart, the singing of songs related to Mother Durga, etc., continued to be carried out. At certain special moments during the puja, there were songs by ladies as well.

On the other side, in the arrangement for bhog spices, etc., were cleaned, washed and kept 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. Everybody remained alert to ensure that there was no blemish due to any undesirable touching of anything. Those who participated in celebrating the puja, rendered service as and when required. In the calm, serene and solemn atmosphere, the house assumed an altogether different appearance.

For those, who came for darshan, proper arrangement was definitely made beforehand for their sitting, standing, taking refreshment, etc., according to their status and station iii life. Thos who came for darshan of puja had the darshan either standing or sitting at the appropriate place in the compound only, outside the puja-mandap (enclosure). The atmosphere on all sides of the lawn remained so surcharged as could not be felt elsewhere.

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 for rest, the evening arati, bhog at night, putting Devi to sleep - all these were observed minutely 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 the puja 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 out of raw mung pulse), sugar, batasha (a kind of small puffed-up cake of sugar and molasses), 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 already mentioned. Apart from this, there was, of course, arrangement for partaking of refreshments without distinction of caste and class, after the former had been offered to the Devi. There were plenty of banana trees in the house, the leaves of which were cut to proper sizes and kept ready for use in distributing refreshments. It was made sure that 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 it was a part of the puja itself. Those who served the prasad, would have already had their bath and would be having just a piece of cloth around them and a napkin on the bare upper 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, kept neat and clean by sprinkling of water mixed with cow-dung and sweeping it without fail before sunrise. There was reflection of a pure and holy atmosphere, with the perfume of burning incense and resin as well in this house of puja, a touch of, which was imparted to one and all without exception who visited this place.

Sugar, batasha (sugar-puffs), sweets and the materials for puja were stored separately in different pots. In respect of all the facets of puja a feeling was ever there that since Bhagavati had arrived in the house, there should be no lapse, as it were, in regard to the sanctity and standard of behaviour befitting the occasion. She has arrived and She is indeed seeing everything. Puja was celebrated in other houses as well of this village, but nowhere else was the environment like what it was in this house.

Wherever puja was celebrated elsewhere in the village, people did certainly have darshan there as well. This puja was held only once a year and this darshan without distinction of caste and class continued everywhere from afternoon till night. However, the provision for distribution of prasad was made only in this house on a special basis. After the puja was 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 fault and an offence on the part of the distributor.

Those responsible for distribution of prasad remained careful so that they might not commit such an offence; also, those who had to receive the prasad were mindful, lest they too forgot to have it. Everyone without any distinction of caste and creed, who desired 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 and tidy with the use of spade and broom, keeping the grass well-cut and everything swept clean. Everyone kept the purity of his body and mind well-guarded. On the other side, the materials required for puja (naivedya and the like) were well-arranged for perfect completion of puja. How charming was the mode in which all without exception were involved in the giving and receiving of prasad! Since this was their family puja, etc., they would themselves sit on the asana (seat for puja) and do the puja in a perfect manner. On a rare occasion, for some specific reason, would a priest perform puja or might give a helping 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 in dealings, exchange of views and mode of speech. Everyone would experience cordiality in a spirit of pure and holy disposition through such dealing. Such was, decidedly, the distinguishing feature here at all times.



Before we had Ma in our midst, a sister had been born to Her who died when she was only nine months old. After Ma, three brothers were born, all of whom were short-lived too. After birth, the span of life of each of them was so completed that within a period of six months, all the three forms in which these three children had appeared, ceased to exist. After these three brothers, two more sisters and then a brother were born. Those two sisters also are no more in this world. Surabala Devi lived for eighteen years and Hemangini 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 Sundari Devi. She had breathed her last in her very infancy. However, regarding her migration after that, we have an indication from the words of Ma already, but it is somewhat enveloped in mystery. If Ma unravels this mystery at any time in the future, then only can it be known.


The brother next to Ma left this world when he had completed five years and just entered his sixth year. But how strange that before his death, when there was talk of Ma'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'clock in 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 this reason the child was carried and kept in the open compound. He soon breathed his last and his body was covered with a piece of cloth. A good many from among the neighbours were present there and many started weeping bitterly. Befitting the occasion, some among them began singing the name of Bhagavan, while some others poured drops of water, 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 : the breath can surely be restored even now; he may go back to his room as well; can speak too; can eat also. At that time, Ma may or may not have completed her seven or eight years. Just like a small child in its own mood that Kheyala was occurring in the inner bhava of Ma.

Suddenly old ladies spoke out, "Ho, surely, breathing can be noticed; he has come back to life !" Almost normal breathing was there. On seeing that the eyes too were open, the cloth 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 the breast 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 side of the child who had just been brought back to the room and fed the other child. That is exactly 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 a little out of it. Again, his breathing took a turn towards the last gasp and his eyes became fixed.

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 the moment 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 words thrice and when he came under the sky, he breathed his last.

On the day previous to his death, Shriyukt Bipin Bihari Bhattacharya Mahasaya had enquired of the child, "Kaliprasanna, how are you?" His name was Kaliprasanna. In reply he had said, "I am not going to live." Upon this the father had remarked, "What is the matter? Why should you not live? You should not call all this o mind." In the course of discussion in this context, Ma had said, "Somehow a Kheyala of this came about; right at the 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's Kheyala.

When the illness of this brother had taken a serious turn, someone had come one day and placing 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 to the room, his speaking, taking something, and when moving out, calling his mother three times and taking leave for good, this was definitely his final journey to the Supreme.

After this incident, Shriyukta Mokshada Sundari Devi would lament occasionally. Seeing her weeping, Ma would also join and weep along with her. This was the first time when Ma 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 keep quiet and would remark, "I cannot weep even a little on account of this one (Ma)."



Question: "This kind of lamentation on the part of Shriyukta Mokshada Sundari Devi-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 should yourself 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 even heard about such a thing? You have observed what was more or less in keeping with a particular 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 with the body in the kingdom of illusion. She had eight children in number, and you have noticed 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 oneness with all, friendliness in action, the rendering of seva - could all this be sustained with the expectation of a touch of praise and fame? There is one established in the state of Jnana Svarupa (knowledge itself); and there is pretension of grief with a style of movement 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 situation and behave accordingly, can this too happen here?"

Ma : "Whatever was to shape in a period of time at a particular place, the pattern and to the extent in which it was to reveal, where the way of movement was sustained almost in the 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 all Kriyas.

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 pertaining to 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 where the bottom and the bottomless are in identity, try to investigate from your angle of vision. 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 and left this world when he was only four years old. He too had on his forehead special good signs such as the king's sceptre as becoming a king and other like signs. Due to long suffering he had developed aversion to food a few days before his death and was not inclined to take anything at all. At this his father got angry and he caught and pushed the boy 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 a vaidya (a Hindu medical caste) family, came with one of his sons to see Ma. The boy had one 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.

He too had signs of a mahapurush (saint) all over his body. All these three had given up their bodies within six months. Then, at that time, Ma was left all alone. It was as if they had taken birth to give company to Ma. They did not know anything besides Mother. On examining the horoscopes of the first two brothers the astrologers had remarked that they 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 scepter from 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 the good signs, etc., and there was the exceedingly guileless, simple and some sort of strange nature, 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 individual incarnation (in the wrong sense that each was a queer specimen)! What a grievous suffering for this family! Within a period of six months, three boys passed away in this manner; 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 are illumined with rows of lamps at night). Ma was to go to the eastern quarter of the village in the evening; her mother too accompanied Her. They were sitting in the midst of all, but none among the latter could, as though, dare enter into any conversation, as three sons and all the three had gone, leaving our Ma alone at that time. However, Shriyukta Mokshada Sundari Devi talked with everyone in her easy, natural manner, as much as was appropriate to the context. To many who were there, it appeared from their behaviour that they felt as if this was; quite unnatural, because there was no weeping, and so they were afraid, as they thought that she might have gone off her head. But Ma's mother was seen in exactly the time composure in her talk and mode as before. After the Diwali puja was over, they made pranam to the prasad and came back. Her way of moving about and sitting remained the same as was always with her. There was whispering among all as they were struck with amazement.

A question was raised in connection with the lamentation of Mokshada Sundari on the death of her son. The reply in Ma's words: How can there be the question of lamentation here due to fond attachment pertaining to jiva-jagat ? It was as little as might have been expected in the form of Kriya in the context of circumstances at any time. She was the mother of eight children, so in all these places too, related to 'he mother of the child, it was as it should be appropriate at a particular place. It was a similar case in connection with her household seva-Kriyas too. Holding a perfect form in the context of any-thing at any place, being in identity with that, she appeared as much for that short period.

When one is established in the reality of Knowledge, to him the world is an illusion, and birth and death are all unreal. So, in that case, there is ! O question of lamentation or absence of it. Besides, the question of a superficial pretension for lamentation too does not arise at all. Therefore, in the case of Mokshada Sundari, it was an identification with a particular aspect at a particular place for the required period, sustaining the little of that as should appear in a particular pattern. Where the mode of movement is almost in the context of the' present time-what appeared, disappeared, anything anytime, all took place by itself.

It is to be noticed that what is Mokshada Sundari's kriya, it takes place by itself. So, in view of this fact, it is the Self alone, the One only.

Kriyas here pertain to mool, so the question of:


sub-division has no place,


bottomless are identical.

That is, what is limit in the form of bottom, the same, indeed, is limitless in the form of bottomless.

Viewed through the ignorance of jiva, water and bubble appear as if separate. Where the bubble originates from, just as it is unknown, that bubble, in fact, is water itself, this fact too is unknown, as it were. That is, from the point of view of water, it is the same water only-it is the one, of which bubble is, bottom surface as well. It is that at any place as it is viewed. All the same, it is water only. Similarly, whatever the Kriyas of Mokshada Sundari 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, as mentioned above, a shadow of grief, from the point of view of all, was bound to be there on the family. Though Shriyukta Mokshada Sundari Devi did actually attend to all household affairs silently and in a calm manner, it was noticed that she had, of course temporarily, a somewhat different mode.

Intense want and insufficiency were, indeed, there. But even in such extreme privation and affliction, Ma's father was seen to remain unconcerned to a considerable degree. As for M's mother, she never failed, despite so much distress and penury, to render seva to a guest. As already mentioned, if a beggar arrived when she had just sat down to take her meal, she would forego her food to feed him.

Always talking about Bhagavan, she would, at all times, cheerfully put up with all the sorrow and affliction with a smiling face. It was not a case of putting up with this with a feeling of undergoing hardship, but was something natural, as it were. She would also not make 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 part of 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., (religious observances) 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 and in the right manner.

It was noticed that Ma's mother, in particular, had such an unswerving faith in Bhagavan that even the ceaseless sorrows, poverty, afflictions and sufferings through which she passed were always regarded by her as His gifts and accepted with pleasure whenever and in whatever form they came. A smiling face was, certainly, always there. As for Shriyukt Bipin Bihari Bhattacharya Mahasaya, there was positively no let up in his intoxication 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, the neighbours advised Ma's parents to go to the river Brahmaputra and have an Ashtami Snan (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 in advance for the dip. Ma�s father, Shriyukt Bipin Bihari Bhattacharya Mahasaya left afterwards.

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, it was, indeed, in Ma's nature that no sooner She saw an open courtyard or a field, She would move out leaping and jumping in the air, and dancing and singing, surging in exultation and exhilaration. In a free unrestricted environment too, it was as if She did not care at any time about sun or rain. The void, air, light, water, etc., indeed, all were Ma'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 the white tagar (a kind of flower) and around the house several other flowers, such as the marigoid (gendha), atasi, china rose (jhuinka jaba), stramonium (dhatura), cikanda and nandadul 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 flowers blossomed, 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 that blooming 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 to when 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 string garlands with its flowers, etc. During the day, some-times, it would be akanda flower and in the evening Vandadulal.

These two were Ma's companions, as it were.

While proceeding on his way for the Ashtami Snan, Shriyukt Bipin Bihari Bhattacharya Mahasaya had a second thought, and so returned home, picked up Ma and took Her along with him. It had been settled that after finishing the bath, Ma would be sent back home with 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, their mind 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 distance had to be covered on foot. Therefore, after reaching home, Ma's another had to remain bed-ridden for a few days due to pain in her legs. But Ma had no trouble at all. Rather, it was Ma who, after' asking Her mother, carried out some work as well, attending to cooking, etc. Noticing this, everyone remarked: -

Look, it appears She is not even conscious of any bodily pain.


Sister Surabala - Extraordinary Attraction for Ma.


After the three brothers, sister Surabala was born. She was younger to Ma by about 9 to 10 years. Cheerful and robust, she had a fir and bright complexion, almost of the colour of 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 impressive that no one who looked at her could possibly remain without being attracted. A smile did keep playing all the time on her face. For many, it was not at all possible to resist fondling her by taking her in their lap or on the shoulder. There was purity and beauty in ll parts of her body. She had an open, gracious sweet smile and sweet tongue, and these too were of an extraordinary character. From her very infancy, she had the disposition of oneness with all, without exception, and was calm and collected by nature. Weeping, as is generally understood, was seldom there. It was, as though she did not know what weeping 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. Everyone would get frightened lest her breathing should stop. Because of this, everyone tried to keep her in good cheer. If, for some minor reason, she went somewhere and came back a little 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 be enough for her to move away quietly.

\Not hearing her voice, when a search would be made to find her, she would be found standing somewhere, gaping and about to cry, with the eyes and all pars of the body motionless. Devoid of breathing and rigid like a stone, the face would be found to be turning blue. With great difficulty, through fondling and consolation over some length of time, 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 a nice 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 with considerable 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', in a tone of little scolding-that much only - and she would become fixed like a wooden doll, 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 or uttered '0, 0, 0', in an artificial tone of scolding, then, that would be enough for her to move away immediately to some place hidden from view with such a pose of crying that there would be no sound but only a feeling of crying issuing from within, making her eyes, 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 and would never again indulge in a like action to make her cry. Her laughing and crying were both 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, in her calls and search, there was a strange inner feeling, which was intelligible, in particular, to Ma alone. Surabala enjoyed opening her heart completely in a guileless manner only to Ma. Even though there was much difference in age, she believed as a friend of the same age in all her dealings with Ma, and it was as if she could not live without Ma. There was, in Surabala, a peculiar attraction for Ma. We have heard from Ma that it was as if her whole entity was eagerly looking forward to be in the company of Ma. Without Her, she felt emptiness on all sides. She would address Ma as 'Bondi' (elder sister). 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 if there 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 (paddy grain and a kind of grass used in puja or on an auspicious occasion), etc., and remain prepared as if bearing a mode f according ceremonial reception to a deity. Nobody had taught her to do this; it had occurred to her spontaneously from within. At that ,time, she of very small age indeed.

Slowly and steadily, as she advanced in age, she became skilled in all kinds 0� work, in reading and writing as well-as much as she was taught. During the little time that she remained in this mortal world, she charmed everyone by her sweet behaviour, beauty and good qualities. Right from her infancy, her rare talent, pleasing sweet behaviour and limitless patience and fortitude, even in the midst of suffering and hardship, while living with 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. Both the 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 generally under-stood. In this marriage, considering all aspects, was the bridegroom the right match for Surabala? As it was to be, after the marriage ceremony was over and before 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 was concerned with the spiritual side of Ma had come to be known among many people. The residents of this village, too, had heard to some extent about these things and many of them 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 of being at rest."

One more person, a Pundit (man of learning) was greatly delighted with his discussion on religious 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 had been ill for quite sometime and had come to Vidyakut for treatment.

Shriyukta Mokshada Sundari Devi asked Surabala to do a perfect pranam to her elder sister (Ma) and pray to Her for becoming all right. But, by no means could she utter those words. One day, when Ma was sitting, Shriyukta Mokshada Sundari Devi brought Surabala by force and asked her to do pranam to Ma.

While doing pranam, she rested her knees on the ground, and kneeling down with her head towards Ma's feet, remained in that posture. Thereafter, there was no sign of her getting 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 that Surabala 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. Surabala then said, "I cannot express through words the condition I was in till now." Seeing all this, Mokshada Sundari Devi felt that Surabala would not recover. The same was understood 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.

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 for weeping as it were.

This too - in fact,

all these are THAT only in the play - in regard to dealings related to the body, whatever is appropriate to a particular place. In Ma's Kheyala, this bhava of weeping was just like one'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 the play.

Just as through perspiration, coldness is experienced in the body for a moment, 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 in the case of people in general. That is why their weeping or laughter cannot last long and the feeling of bondage too cannot easily be got rid of. on the other hand, in the state of sadhana, when the mind becomes one-pointed, then, just on the appearance of any cause for laughter or weeping, the sadhaka is violently turned at that very moment towards Tat and after the lapse 0� 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 an uncommon manner. Since it is the mool with which Ma does play, laughing and weeping in Her case sometimes, like sun and rain, could be played simultaneously.

After sometime, Ma returned to Bajitpur. Surabala, too, with her ill health had gone back to her husband at Jaidevpur. Afterwards, news came that her condition was worsening day by day and that she wanted to see Ma once. But there was no opportunity for Ma to go there from Bajitpur. One day, suddenly, it was Ma's Kheyala that Surabala would not live 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 was learnt 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 that blind person were given alms for ration of food sufficient for eight months, Surabala would survive as many months in addition and that Ma would also be able to go and see her. This cause and effect too were with Ma's kheyala only. That man came frequently and 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 end and that he would have to shift from there to Dacca - these events, which were to take place in future - were surely not in the knowledge of anyone; they were only in the kheyaIa of Ma.

Jaidevpur was near Dacca. Ma and Bholanathji went to see Surabala; her parents too accompanied them. Surabala had developed some unknown disease inside her head. It was noticed that she had turned hard of hearing, her vision had been reduced and she had become bed-ridden. Ma and others stayed there for 2 or 3 days. At the time of departure, some words in Sanskrit* language came out of Ma's mouth and She whispered them into Surabala's ear. It was seen that she was able to understand what was whispered9 as there was a flash of joy over her face.

After returning from Jaidevpur, Ma stayed for one night in Siddheshwari near the deities Mahadeva and Kali. Towards the end of the night, Ma bad continuously Surabala in Her 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 and gave the news that Surabala had given up her body. Shriyukta Mokshada Sundari Devi had 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 when grown up, as well as when after her marriage she fell ill at her father-in-law's place with the body lean and thin, eyes without sight and bard of hearing-even in that state the way she passed her days remembering Ma all the time, it appears that she had taken her birth only through Ma's Kheyala and died too in the same manner. Her death took place three years 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 time she 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 state which a sannyasi attains.

Youngest Brother Makhan

The youngest brother Makhan was engaged in the service of the Ashram. He retired recently and lives' with his eldest son, also sometimes in his own house at Varanasi and sometimes in his own room in Kankhal Ashram premises*.

As a result of the enquiry made about the brothers and sisters who had died, what we could gather from the words of Ma was that they had Ma's company and that there was giving and receiving.

Ma did say: "Otherwise who else would have given company to this body there at that time? This is because in village Kheora, there was no Hindu neighbour in the neighbourhood near this house. Of course, a little away, there were Muslims almost on two or three sides. What was the real form of these brothers and sisters, where had they come from - that surely remains unrevealed here. We understand that they were in the form of company to Ma in Her childhood, in play and association, in health and in sickness.

The facts regarding the Coming to and going away from this world of the sons and daughters of Shriyukta Mokshada Sundari Devi have been given here to the extent known to us. Now we shall turn to that, centring whom is everything, and to the way that Svayam 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 a perfect living picture of the moulding of spiritual power in grihastashram in those days. A touch of this aspect, activities, as if in a natural Way the inner urge of the reader to guide 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 the heart 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 itself in 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 fill up a guileless open heart with spiritual wealth in a natural way. Developing an all-round form of such aspects as love, affection, respect, devotion, sustained in bhava and kriya formed an opening for the comprehension of Tat along with the blossoming of the child heart. From the very dawn of life., it was a spontaneous form of sadhana with every bhava, kriya as the base, for the invocation and welcome of that Supreme and for the revelation of that eternal union (Nitya Yoga).

Ma in this environment-there is that form of a child restless with Ananda in surging brightness. In the context of movement, talk, play in the assembly of children was it not a 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.

Child Ma, how She was reflected in his heart-how his two streams of reverence and affection touched Ma! With the natural state of the spirit of a brahmin, an embodied form of holiness, he had personality which spontaneously attracted devotion and reverence towards him.

Here is a description of Durga Puja celebration held annually at the house of this maternal uncle. Bhagavati has to be received in the house-it was as if for making arrangement 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 continued feeling in the heart. A steady, calm and serene bhava was sustained, transforming the appearance of the house in a distinct form, with unknown inspiration awakening the heart, 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 an animated appearance.

That one puja, as Ma says-it is the undifferentiated revelation of the object of worship and worshipper, touching the sagar (sea) by Bhakti-Ganga (river Ganga in the form of devotion) in the heart of the bhakta (devotee). This is possible in the ideology of this grihastashram only, where the course of Bhavakriya is guided to shape the place for comprehension and retention of Tat in the heart from the very childhood. This is the reason why such a wonderful form of puja was here.

The spiritual inner union unfolded in the environment of the house of Ma's maternal uncle, and each scriptural rite observed there-is it not for organising beforehand and taking place by itself, aiming at the advent of Ma ?

Ma's younger brothers and sisters, who in fact are they? What are the particular characteristics of these brothers and sisters, and where did they come from-all this too is unknown.

In Ma's words: "In the form of associates in childhood those great ones appeared. Sister Surabala-from which Suraloka (abode of gods) did she come ? The strange attraction for Ma, 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 fervently and weep with an incessant flow of tears, as if without Ma, she had none at all of her own in 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 a complete 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 Self only, through different self - created receptacles?"




(See page 6)


The basic concept of Tantra is realization of the Supreme Godhead who, with His Vibhutis or Divine emanations, delegates assignments to a hierarchy of gods and goddesses to perform functions delegated to them by the Supreme Deity.

Yantra worship is a marked feature of Tantra sadhana. Yantra itself is a mystic diagram and it symbolises the higher mystic power.

Its sadhana is a higher form of spiritual life and is an esoteric method to fix the mind on the Supreme Reality.

There is a close relation between Yantra, mantra and Devata (Deity). Mantra is the sound-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 other words, Mantra and Yantra are the portrayal of name and form of the Supreme Nameless and Formless. Shree Yantra also called Shree Chakra, is the most celebrated and potent Yantra 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. This configuration of nine triangles is called 'Nava-chakra', as there are nine Chakras starting from 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 twenty triangles 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, the potential 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 potent concentration of Shiva-Shakti, splits itself in two more Bindus, the division of Shiva and Shakti, beginning of creation. In other words, these three Bindus are respectively the Misra-Bindi, containing Shiva and Shakti, the static Shiva Bindu, the dynamic Shakti Bindu. The whole creation is the process of balanced duality-the static Shiva and dynamic Shakti The three Bindus emerge out of Para-bindu for manifestation.

The Primary triangle, thus, is the formation out of the three Bindus and the manifestation 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 into an eight-edged figure, then to a ten-cornered figure, again to another ten-cornered figure and to a fourteen-cornered figure and so on. The result is the emergence of Shree Yantra or Chakra. Thus, the point in the primary triangle transforms itself through a series of lines, triangles, circles and squares to form the great Shree Yantra which is nothing 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, the outermost is square Chaturasra of three consecutive lines, opening out in the middle of each side as four portals. This is known as the Bhupura.

Immediately inside the square, are three concentric circles which serve as three girdles as Trivalaya. And inside these three circles, lie all the chakras except the first one.



  1. Traiiokya Mohana Chakra, the enchanter of the triple world.
  2. 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.

  3. Sarvasa Poripuraka Chakra, the fulfiller of all desires. A series of sixteen petals enclosed between two circles.
  4. Sarva Sanksobhana Chakra, the agitator of all. Eight petals touching the inner of the. two circles mentioned above.
  5. Sar Saubhagyada Chakra, the giver of all suspiciousness. The outermost fourteen-triangles figure, Chaturdasa Kona.
  6. Sarvartha Sadhaka Chakra, the accomplisher of all purposes. Outer ten triangles - outer Dasara.
  7. Sarva Raksakara Chakra, the giver of all protection. Inner ten triangles-inner Dasara.
  8. Sarva Rogahara Chakra, the remover of all diseases. Eight-edged figure..
  9. Sarva Siddhiprada Chakra, the giver of all accomplishments. Inverted primary triangle.
  10. Sarvano.ndanwya Chakra, full of all bliss.

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


Om Namo Narayani