Brahmacharini Kumari Chandan Puranacharya


Self-Movement by Itself in Itself as Undifferentiated Actor-Action, Sweetness in Identity with the Self, and Innate Immutability of the Supreme.


English Version of the original in Bengali

All rights reserved.



Shree Virajanandji Maharaj

Shree Shree Ma Anandamayi Ashram

Kankhal, Hardwar (U.A.) Pin: 249 408



Tripti Kumar Mitra

Venus Printing Works

52/7 Bipin Bihari Gangull Street

Calcutta-700 012; Phone: 27 3473


Two years have passed Since the English version of the second volume of Svakriya Svarasamrita was published. During this period, sincere efforts have been made to present the third volume in English, and with Ma's grace, this has now become possible.



Regarding the series Svakriya Svarasamrita, it is a fact that almost all the words recorded in it, excluding obviously certain statements here and there, are directly from Ma's lips, apparently for the benefit of us all. But from the reality of Ma's Svarupa, the question arises as to whom She is addressing and for what. To such a query, Ma would answer, 'Herself to Herself', i.e., where the 'I' and the You' are identical. In this identity where is any room for a speaker and a listener? To realize this truth is actually an investigation into the Svarupa of Ma.

Ma explains:

"Since Bhagavan Himself is Svakriya,

it is He who speaks,

makes others speak the proper context at the appropriate time.

He Himself is the word,

He Himself is the act of hearing, in fact, it is He only who is everything.

The full significance of the term Svakriya, which means undifferentiated actor-action, cannot, however, be conceived by the mind. It means the Absolute appearing as manifold forms and actions, yet sustaining the entity."

Ma has declared in clear terms that even while passing through all phases of change in the life movement, this body (meaning Herself) is the same today as when we received Her for the first time. The changes noticed are, as we see them over the course of years, in respect of physical development and association with different aspects of society, and finally, in the midst of us all. She confirms in Her own words that it is She only through all changes.

When asked about the object of Her sadhana, which She calls a play, She answers: Just as with all those activities pertaining to the body, like movement, talk, listening, sitting, walking, etc., so too is Her sadhana in innumerable aspects.

To the question: If everything is sustained within the same, why this particular play with sadhana as well, She says: this also is all for you and takes place by itself. In Her own words:

"When, by putting questions, you make this body speak, whose word is being spoken and by whom, O'Baba! He whose word it is, that word is He only. He whose word it is, He is in this form, in this manner, understand this in any way...

Here everything takes place by itself".

This means that since there is the single entity in all actions, there is only that entity at all times and, therefore, everything takes place by itself.

When pointedly asked about Her physical body, She asserts clearly that it is not the result of past actions. According to the Shastras, the birth of any being is subject to past karma, and this rule is invoilable. Therefore, She does not come under the category of a being. She replies:

"�in respect of 'this body' whatever you say, it is that."

This means that our understanding being confined within the limitations of the intellect, how are we to grasp that which is beyond intellect?

Ma says: "Who is going to comprehend Him unless He allows Himself to be comprehended?"

And: - "When He allows comprehension, it is He who will be realized."

The two volumes preceding this, are, in fact, an introduction to the subsequent publications. Volume 1 is about Ma's ancestral lineage, Her parents and Her homes, along with a discussion about Her birth. The second volume depicts Her entire childhood Lila, ending with Her entry into Grihastashram (Life of the Householder) including a portrayal of Her unique seva there.


In the present volume, Ma reveals Her Svarupa in the context of Her saddling with Harinam. In the revelation of Hari, it was He as the universe, in various forms, bhavas, movements, stages, appearance, disappearance, in identity with the universe, transcending universe, as manifest, unmanifest. The depiction of this revelation is actually a portrayal of Ma's own Svarupa. Throughout the pages of this volume, there is this revelation that in all the objectives of all sadhanas according to their respective doctrines such as dualism and non-dualism, qualified non-dualism and all the rest, and also beyond sadhana, it is Bhagavan only in those forms.

This play of Her sadhana is, She says, with the respective Mools of all sadhanas. Mool means the objective of any sadhana in perfection. So infinite sadhanas have infinite Mools, and all these Mools are in Svamool, referring to Ma Herself. In other words, in all the objectives of all sadhanas, it is She only as those objectives. In the last chapter, the reader will find that Ma refers to Herself as Ghanibhuta Paramalaya* i.e., the Supreme Abode in the condensed form. This means that the embodied form of Ma is nothing but that Supreme in manifestation.

Regarding Her family i.e., Her father, mother, husband and grandmother, She makes it clear, as recorded at different places in this volume, that all these roles were nothing but Her own emanations. In other words, it is She only, appearing in all these different roles, in order to complete Her play in our midst.

Again, regarding Her ancestral lineage, both on the potential and maternal sides, this also is not in the ordinary sense in which we understand it. Even the ancestral places have their own significance, as the reader will find it also in the last chapter.


The fourth volume (in Bengali) deals in detail with Asan, Pranayam, mantra and its significance, the worship of various vigrahas (the images for worship)-She Herself being, in fact, in those forms, Her play with all these forms of sadhana in Her self-emanated Kheyala, and the declaration of Her Svarupa as Purna-Brahma-Narayan. This play of Ma's sadhana was actually completed at the village of Bajitpur in Bangladesh.

All this is covered within Volume 4.


When a particular course of sadhana is perfected, revealing the complete and whole Truth of all realisation, the question of pursuing any other line for perfection cannot arise, but in Volume 5 (Bengali) it will be noticed that after the completion of sadhana as such, it is, as if Ma is again playing the role of some other courses of sadhana, such as the way of a Rishi, etc. So the question was raised that since the perfection of sadhana means the attainment of all that had to be attained, how after even this, can some other line of sadhana be followed and what is the need for it. In the answer to this query, the Svarupa of Ma is revealed in its unique splendour.

She says:

"�the earlier revelation through completion of a sadhana was kept as though in abeyance under cover, and the play continued again along a new course. This is possible only where the entity itself is all, and there the play can be with any, at any time. In the context of Her actions, Ma uses the expression Abadh i.e., unlimited, unrestricted innate freedom. It is the play of Svamool, in which all Mools are. And in Volume 5, we also see Ma in her Mahabhava, appearing in newer bhavas, etc. We see as well Her play with the revelation of various bhavas, Her inexplicable rupa, mantra coming out by itself from Her lips, visible changes in physical appearance, all joints of the body becoming loosened, the body elongated and the like. It was the rare good fortune of those present then to see one's worshipped deity, Rama, Krishna, or other Avatars in Ma-also a play with the origin of ashta-satvick. If so willed by Ma, through Her Grace, subsequent volumes will also follow.



Svakriya Svarasamrita is the record of the precious words that came out from Ma's lips. All efforts have been made to retain the purity of the language and bhava almost impossible task-such an emanation in words, being beyond the grasp of expression.

Ma has a language of Her own, which does not follow the normal laws of common grammar. One finds in the original, Her words positioned as if independently, in any manner, at any place. So, for someone not familiar with the language, it is very difficult to follow Her utterances. What, then, is the singularity of this language? Ma calls it the language pertaining to Svamool, which means, as we understand, that it has the potentiality to reveal the objective, just as a mantra has its innate Chaitanya Shakti to reveal the objective pertaining to the mantra.

One must understand that language at the mental level is confined within the realm of the mind only. Although it may illuminate the mind at different levels, still it is confined within its own limits. Therefore, the uniqueness of Ma's language, having the above-mentioned potentiality, must be understood.

And the reader would benefit by going through Her words repeatedly, even if their import cannot be grasped with the first few attempts. If he should then get even a faint reflection of their significance, that illumination will itself draw him into the subject.


Because of the highly abstruse nature of the subject dealt with in this volume, being in Mother's own language, I have tried to provide commentaries throughout the book, elaborating in detail, wherever I thought it necessary. Perhaps this will hp the reader to grasp the subject better - of course as much as is within his capacity. The commentaries, some one hundred of them, big and small, and interspersed throughout the book, have been printed in a smaller type to distinguish them from the text.

Also, suitable subheadings have been provided all through in the context of various topics for a better understanding of the subject covered. Since the entire matter in the Appendices is in smaller type, the two commentaries, one each in Appendix A and Appendix B have been given within brackets, to distinguish them from the text.


To record Her words, Ma has, in Her grace, used as Her instrument this humble self, who, during about forty years of receiving Her blessed utterances and through a continuous process of questions and answers, has tried to comprehend and record, as truly as was within his grasp that emanation of the Absolute, the Akhand (Indivisible Whole) in the form of words.

In the very first Volume, Ma has, in Her own words, declared about this Grantha that Bhagavan, creating Him-self, is in the form of this book in His super compassion. May She, in Her grace, bestow on every reader of the volumes in the series Svakriya Svarasamrita, a reflection of Her Svarupa in his being through the words in these books!



CHAPTERS: 1 2 3 4 5 6 7 8 9 10




First Utterance of Harinam from Ma

A child Transported to a State of Divine Bhava:

Harkumar's Prophecy:

"The Whole World will Address Ma as Mother one Day�"


Bholanath and Ma-All Movements, Talks and Dealings

Always in the Context of the Supreme


Svayam-Svarupa of Nam (Revelation of Nam-Itself by Itself)


Hari Reveals as Non-Duality of Nam, Rupa, Guna and Bhava.


The Appropriate Pattern of Svakriya of Ma in the Context of the Essence of Seva befitting that Particular Place.


The Bhava Pertaining to Mool of Kirtan


Impediments on the Journey Aimed at the Realisation of the Indivisible Whole: Various Powers-Transitory Kriya


Svamool: Kriyas in Connected Sequence and Beyond Too.


Sequences Pertaining to Kriya in Identity with Self in the Context of Nam (Hari)


Hari Kriya (Action Pertaining to Harinam) Svakriya-Asan in each Granthi in concert with the Spandan (Vibration) of the Body as Instrument and with Resonant Sound of Vibration-The Place where there is Svamool-Asan (Asan pertaining to Svamool), there is Sva-Akar too (Shape in Identity with the Self) -The Respective Places of Manifest, Unmanifest and all the Rest in their Entirety Pertaining to Svakriya of Svamool in the Context of a Specific Time-the Self.


The Temple as well as the Different Places of Vigrahas of Shree Shree Avatars and Devas - (In their Proximity) and on Other Occasions, Kriyas pertaining to Mool:

Ma in the Context of the Specific Touch.


Vidyakut: A Depiction of Actions of Behaviour in the Context of the Supreme, in Relating the Secrets of States and Stages as pertaining to Different Times: The Attraction too at Different Places along the same Pattern.


The Neighbours and their Actions In Association with Ma: Departure for Bajitpur


Rajrajeshwar: "The Eternal Flame of Lamp as the Distinct Blazing form of kriya: Kriyas at every moment in the Kula - According to their own Traditional Course -as Manifest, Unmanifest in every Pal-Indescribable too."


Mother and Daughter: Form of Union, Mutual Acceptance and the Like (are) Action in Rhythm with a Distinct Moment: Pattern of the Reality as Revealed through the Word pertaining to Svamool: The Underlying Unbroken Continuity.


Dadamahasaya ad Didima:

Introduction to Devotees, Dealings Received by Devotees as Separation in Union in Didima's Svarupa -A Depiction of such Aspects.


Ma: "Indivisible Self-Revelation, Narayan the Immutable, in Entety THAT Alone, the Supreme, Himself in Himself, In Colours of Various Phases in Identity with the Self, Himself SvaKriya, Woven as into the Self; Dada.hasaa: Absorbed in Kirtan Pertaining to the Essence of the Supreme-The last Breath at Another Time after being in the Presence of the Daughter."


The Entire Whole of Bhava and Beyond Bhava, while Remaining and Being in the Supreme Ultimate Avyakta and where it is Possible to be Vyakta, in that Vyakta


While Sitting, the Body is Bent in two or three Parts.

What is it that is not in Svamool-Mahayogitva, the State of a great Yogi too.


In the State of Bhava of a Brahmachari.


While Remaining in Avyakta, Sustained by Her own Bhava, the Touch of which is still





In the Introduction to the second volume, it has been mentioned that there is an intimate connection between: -

Shriyukt Bipin Bihari Bhattacharya Mahasaya,

Shriyukta Mokshada Sundari Devi (Giriji),

Ma's Thakurma,

Bholanath and


Since the conjunction of these five was an inseparable and indispensable feature in identity with the Self, the previous volume, in depicting the complete characteristics of Giriji, commenced with some-thing concerning Ma's form of infancy, when Ma was three months old, and the various phases of activities related to childhood gradually followed in appropriate stages. Later, with increasing age, the growth in Ma's body, as we see it, led, in due course, to the performance of the act of giving Her away as the daughter in marriage by father, and there (in Her new home) She revealed, in Her Svakriya, a particular form of seva in carrying out the household chores.

The record of incidents mentioned in Vol.2, concerning what is stated above, included what was collected, compiled and preserved by the late Bhaiji in the form of a manuscript and also what we had received from Gurupriya Didi.

In addition.., sometimes, Ma's response to our repeated questions in the context of topics under discussion, resulted in a little reflection on it on our part and we were able to comprehend something in connection with the indivisible immutability of Ma's actions related to outward forms of behaviour under all conditions and absence of conditions. Incorporating this as well in our writing, we had closed all that we had to say in the second volume.

What is contained in the present volume is also from Bhaiji's collections. Here, with Ma's Kheyala, is the initiation of Her play of sadhana with Harinam.

It is what was heard from father's mouth, namely, He (Hari) does come when invoked, and then you would realise how big He is and what He does. Here was the Ultimate Supreme Reality of this Harinam as well as of all names, and the Reality which is beyond name and form-the Self, the Indivisible body' itself (constituting these phases of Reality) of the Self. Also, there was the play of infinite sadhana, and what vast and majestic forms of their perfections too! We, further, heard about the Supreme Ultimate Svamool.

Since it is Svakriya-pertaining to Svayantra, the instrument in identity with the Self-it is in infinite patterns. In the course of a journey undertaken by one aiming at the realisation of the Supreme Objective, one's own Self, when the pattern of Svakriya itself reveals in its true form, it is a bestowal of Bhagavan in His Svakriya.

This great Tattwa, directly perceptible as per-feet manifestation in Ma's body in identity with the Self, is of Supreme benediction for the people. The different actions shaping the respective forms and taking place separately in the context of different situations, are the Indivisible, the Self, in perfection-perfection in identity with the Self-the result being the Self. This is what Ma refers to with the words THAT alone, and it is positively what it is'.

Also, when associating with saints, one hears about Shri Ram in the context of His illuminating Lila, and there is that blue Gopal, Shri Krishna, who in union with His Yogamayashakti (the Creative Power) is He Himself in different actions in His Lila-Khela.

Of course, Ma always does say, In that Supreme Ultimate Svamool, all aspects, absence of aspects, the Viswa, beyond Viswa, beyond not beyond, with attribute with form, without attribute without form, manifest unmanifest are in unrestricted freedom in all respects. We have also been hearing about the play with Supreme Ultimate Svakriya Svamool in all these aspects, indeed.

A study of the highly inspiring and illuminating record compiled by the late Bhaiji in close minute detail, to the best of his capability, in association with Ma and Bholanath, which we have had the opportunity of receiving, enables us to presume that the objective of his life, which he nourished in the depth of his being, was the revelation of the Svarupa of Ma.

With the great unflinching aim of unfolding it before the people of the world, he placed on record that intensely sharp flowing essence of Truth pertaining to Ma's revelation, for the realisation of which a sustained great effort has to be made in the form of sadhana, such as discrimination, renunciation, upasana, seva, puja, tapasya, etc.

It is heard that in order to be successful in realising his aim, he spent tong hours in his own activities, such as remaining absorbed in meditation in a secluded place. As a result of that, we have with us, with the help of word and language, the little touch of the reflection that he had as his own perceptible experience of that Self, the Reality in identity with the Self.

Further, the heartfelt desire of Bhaiji was that janjanardan, within Viswa-jagat should, after listening to the words of Ma-the stream of nectar with darshan of Ma and with dhyana on the Svarupa of Ma, be enabled to concentrate his energy to undertake the journey aiming at the supreme attainment in fulness, one's own esoteric Tattwa-that is, aiming at the successful realization of the goal of human life-Indivisibility, one's own Reality. So we have heard from the mouth of Ma, as little as we did, that it is man only who has the potentiality to transcend the mind.

What we see and hear (about Ma), we forget, being under the curtain of ignorance. Even so, it occurs in our mind that all aspects concerning our hearing about Ma and seeing about Her are definitely in respect of that Mool. Sometimes we put questions to Ma, (like this) : very often we hear from the mouth of Ma, What this body was at the moment it came to light, the same it is even now What is the mystery (in this)?

In reply, Ma says:

"It is pulsation, motion and movement, talk and behaviour (pertaining to this body) that you see, and, in a similar way, you discern a place or no place. So your query is how this happens within the entire play of the Supreme Ultimate Sadhana pertaining to Svamool of Bhagavan.

Well, Baba from your standpoint you consider before and after; now and then; small, medium and big. But in the case of Bhagavan, at all moments, it is THAT alone - even where there is the play of two, in spite of being one and the same.

First of all know and understand what is mind, vital breath (the Prana) and the arena of jagat, so that you can go ahead and comprehend the above statement. You can also comprehend it when considering another aspect, namely, which is the place and time where and when Bhagavan is not. What is there in the planes of gross, subtle, causal; beyond causal; and without cause, beyond and not beyond, in the context of appropriate places, it is Bhagai')an Himself alone, the Tattwa Itself, Himself, the Supreme Ultimate Svakriya, pertaining to Svamool. The Svakriya pertaining to Bhagavan, in the context of a particular place and manner, is self-revealed.

It is He as unmanifest in immutability, and when manifested, He, again grants darshan as well to Himself. Where there is cause, absence of cause, even in Kripa (bestowal of grace) too, the Svamool is discernible. It is discernible in manifestation as well, and as much of it in any aspect pertaining to an action, in action with sequence, with absence of sequence and in absence of action too."

Had we not got this Ma-permeated reality of heart in identity with the self of Bhaiji, where Ma is the be-all and end-all, how could we have had this writing portraying the unabated burning flame of the lamp pertaining to the Self, Self, Self itself and permeated by the eternal fragrance in identity with the Self and in the aspects as pervading, beyond not beyond, as manifest unmanifest?




First Utterance of Harinam from Ma

A Child transformed to a State of Divine Bhava

Harkumar's Prophecy:

The World will Address Ma as Mother one Day


Bholanath's leave was about to expire, so within a few days of Ma's return to Vidyakut from Sultanpur, She came with Bholanath to Astagram where he was employed. This was probably in 1914 in the Indian month of Jaishtha (May-June). Ma was then about 18 to 19 years old.

ON WAY TO Astagram:


On their way to Ashtagram they had to wait for a considerable time at Chandpur Railway Station for the arrival of the train. So Bholanath suggested that Ma could, if She liked, visit the quarters of the StationMaster there. Ma agreed and walked on slowly. Bholanath escorted Her up to the rear entrance of the house, through which She went inside alone.

She noted the inner feeling of the Station Master's wife, who, while taking care of her husband and all others in the house and attending to domestic chores, seemed to have the detached disposition of a yogini. She wore a simple dress, a red-bordered sari and chemise, with her hair loosely let down, uncombed and unoiled. There was some vermilion on her parting, a vermilion dot on her forehead and iron bangles on her wrists. Near her bed was her Guru's photograph. He was the Guru of Bholanath's sister too, and also known to Ma.

It was evening and the housewife was placing a light at the Tulsi altar. Ma stood and observed her graceful pose, the manner of her pranam and her reverential expression. Even while attending to all her various domestic duties, she was cheerful-an embodiment of self-denial. This meeting, though momentary, made her feel as if she had always known Ma. Ma said, incidentally, that even now her figure appears vividly before Her eyes. She seated Ma with great care, and later Ma went around her house. This housewife, calm, quiet, composed, was conducting her domestic affairs perfectly in every way, either personally or by giving instructions, according to the needs of the occasion. Had Ma walked to her house only to give and have darshan? But She had gone on Bholanath's suggestion! For Ma, of course, it all happens by itself.




A gentleman called Joy Shankar Sen lived at Ashtagram with his wife, son Sharada, and wife's brother Harkumar. In his house there were separate units of a few rooms each. Ma and Bholanath took one of these units and another was occupied by one of Bholanath's colleagues, Madhu Babu and his family. The very day Ma arrived at Ashtagram, Bholanath took out a nose-pin (designed as a flower) from his box and gave it to Ma. Ma was wearing one which had been made at Vidyakut. She removed it and put on the one, which Bholanath gave Her. Madhu Babu's wife admired it one day, so Ma removed the nose-pin and put it on her nose. When Bholanath heard that Ma had removed the gold ornament She wore and given it to another, he was not pleased. Ma said that She did not have the Kheyala that one should not remove a gold ornament from one's body and give it to another.



One day Joy Shankar Sen's wife said: All mothers are addressed by affixing 'Ma' to the name of one of their children. I name your smile as khushi (cheerfulness) and since you do not have any child, khushi is your son. I have never seen you in a sullen mood. Rather, on the contrary, cheerfulness always beams over your countenance. So I shall call you Khushir-Ma (mother of khushi) Thenceforth everyone there called Ma Khushir-Ma and all loved Her very much.

Kshetra Babu, another clerk, also lived in Joy Shankar Sen's House. As Joy Shankar had no daughter, his wife regarded the wives of Madhu Babu and Kshetra Babu as her adopted daughters. Ma heard them address the former as 'Ma'; so Ma would call her mashima (mother's sister) and address the others as didi (elder sister).


Harkumar was addressed as mama (maternal uncle) by all. Ma, too, at times, would refer to him as mama in the course of Her conversation with others. But She never talked to him nor to other men, and veiled Herself in their presence.

One day Harkumar went to Ma's room and said: "My own mother died a few days ago ; She used to stay right here in this very room. Now you are my mother-my mother, who has come back to her room. On this Shashthi* day, you will have to give me a new dhoti."

* Literally, sixth lunar day. Shashthi is a female deity presiding over children's welfare. A cloth received by a son from his mother on the day when puja of this deity is performed, is a symbol of blessing from the latter to the former.

Thereafter, Harkumar called Her Ma. Bholanath loved him very much and gave him a new dhoti on Shashthi day. Harkumar used to maintain Bholanath's accounts and see to the comfort of Ma and Bholanath. He liked to serve others. If, during the monsoon, Ma happened to cook with damp wood, he would somehow manage to collect dry wood and say: "Ma, put this in the oven, it will burn very well." Though previously employed, he was now out of service and was on the lookout for a new job. His wife and four daughters were at his father-in-law's place.




Joy Shankar Sen, his wife and Harkumar, relished Ma's cooking and admired Her performance of domestic duties. They were, however, accustomed to having onions in their food and would say that no palatable dish could be prepared without them. But in the food prepared at Ma's place onions were never used.

While Ma was at Revati Babu's house, perhaps due to his illness and failing health and doctor's advice, or for some other reason, onions had been introduced on some days for a hmited period. For Ma's meal, however, only dal-soup or vegetables were prepared besides rice, and sometimes for lack of even these, salt and water would be added to the cooked rice. Since Revati Babu's death, however, onions had been given up by the family altogether.

When Ma came to Ashtagram, on some days, She would send to the landlord and Kshetra Babu Her preparations of dal, vegetables, efe. which they relished. Gradually they gave up onions completely. They had not known that such palatable dishes could be prepared without onions. From Ma they noted down the use of particular spices, the correct method of their application in certain dishes and also the technique of preparing good dishes. Sometimes, without letting others become aware and by observing the methods of others, Ma would cook Her own original dishes through Her own Kheyala and, then, probably others learnt from Her.

One day Ma prepared dal and a few other dishes. After Bholanath had sat down to his mea he told Ma, Joy Shankar Sen is having lunch (at his house). You just go and give him a little of this dal." Ma complied. Later, Bholanath remarked with a smile, 'Babaji (Joy Shankar Sen) appreciates your cooking every day. He says it is first class cooking; none can excel Khushir-Ma in this art. Let me see how he relishes dal today." Later, he called Joy Shankar Sen and asked, What do you say about today's preparation of gram dal? You contend that Khushir-Ma's cooking is unparalleled." To this Joy Shankar Sen replied, What has happened? It was good. I have really relished the dal very much." Bholanath protested, eeyou are not impartial, there was no salt in the dal at all." Joy Shankar Sen sill insisted, 'That is not correct. You are being unfair to our Khushir-Ma for nothing." Later, of course, it was disclosed that there really was no salt in the dal. Yet it did not taste insipid to him.

Once Bholanath was having his meal. The dal was excellent and he asked for some more. Ma served it from the share kept for Herself. Bholanath enquired, Surely you have kept enough for yourself?" Yes", Ma replied. She had served the major portion to Bholanath, keeping just a little for Herself. After he had finished his meal, Ma said with a little smile, have not, however, kept the required quantity for Myself; had you known this you would not have taken an extra helping. Just a little, of course, has been kept for Me." On hearing this, Bholanath became very angry and remonstrated, You never tell a lie but you are lying now."

Ma remained silent. Joy Shankar Sen's wife, Sharada Babu and others came there on hearing Bholanath's angry voice. What was the matter? Never had such a thing happened before and they asked Ma the cause of it. Ma had not taken Her meal till then. Since Ma considered Joy Shankar's wife as aunt, She related to her all that had happened, adhering to Her rule of covering Her head, as every woman, without exception, had to do in her father-in-law's house, in the presence of elder people, be they of brahmin, kshatriya, vaishya or sudra family. After hearing everything, Joy Shankar Sen's wife told Bholanath, It was, indeed, proper that She did so. Had you known that there was no more than the usual quantity of pulse soup, you might not have taken it. So what She did was right. What was wrong of Khushir-Ma? She has, of course, kept a little quantity for Herself. This is, indeed, the proper thing to do. Such a display of anger by you over Khushir-Ma's action was unwarranted."

Thus convinced, he was satisfied.

Later Ma said, "All right, even this will never be repeated."

In this context Ma said, this body talks to anyone, whomsoever it may be, it will disclose nothing but complete truth. In the present case, as long as the entire fact, was not disclosed to Bholanath, there was an inexplicable continuous electric shock, as it were, within (this body). After it had been expressed, when Bholanath showed his anger, there was joy within; the whole truth bad been told and now reaction was naturally taking place."

Harkumar was very truthful by nature. In the course of conversation with reference to the dal taken by Bholanath, he said, In the Shastras, it is permissible to tell a lie for the sake of one's life." At that time, Ma had a Kheyala in a strange way. For the sake of one's life? Well, if there be Kheyala, this aspect too would be considered at some other time." Later on, when the need did arise for the protection of someone's life, it was dealt with adequately.

Ma had planted a Tulsi shrub near Her house.

Everyday She would water it, decorate it with flowers, plaster around it with a mixture of cow-dung, earth and water, burn incense and place a small dish with a lighted wick, at its altar. To protect the light from being extinguished by the wind, Ma had made a very small enclosure of mud walls, measuring about a cubit all round, with a small sheet of tin as a roof, under which the dish with the lighted wick could be placed, and had arranged also for a tray to keep the wick away from direct contact with the earth.

Noticing all this, some people commented: "Tulsi seva is performed only by an ascetic ; a sadhava (woman whose husband is alive) is not permitted to do it." Ma remarked: "Can there be an objection to seva of Thakur by anyone? All, indeed, are same to Him."

On day Madhu Babu's wife said: "While bathing Tulsi plant, you should take care that water to the plant does not spill over your conch bangles before it is offered. Also, you should first do pranam to your bangles and then to the Tulsi." Ma replied: "Alright, it will be done exacLly so." Henceforward, Ma joined Her palms together so that the bangles of both hands could touch 11cr forehead and then bathed the Tulsi plant and offered pranam to it.

At the time of cooking, when rice was taken out of stock on per head basis, Ma would keep a handful of it separately. When about 10 or 12 seers thus accumulated, Bholanath would give money to Ma in exchange for it. Which She would spend on articles for puja to the deity, alms, gifts to the poor and needy or in Hariloot. (scattering of sweets for loot in honour of Hari after kirtan).

Madhu Babu's children hardly survived. When Ma had gone to Ashtagram, his wife came to Her with a suckling child and said, 'Please buy this girl with a token price in the form of pounded bits of grain." This act was meant to save the life of her daughter. Later, some-one said, 'You may now return the infant to Madhu Babu's wife telling her that she could now take up (he responsibility of rearing her up and looking after her worldly welfare." Ma acceded to this suggestion. That girl survived. Prior to this quite a grown-up son of hers had died.




There was a set-back in Ma's health immediately after Her arrival at Ashtagram. For sometime, it was difficult for Her even to move without the help of others. Bholanath cooked for himself and also to feed Ma. This indisposition of Ma continued for some days.

One afternoon, Ma had the Kheyala as to how medicine is received in a miraculous way and why not to let things happen in (hat manner. Immediately, a big grasshopper was seen bringing a green leaf about 5 to 6 cms long and 1 cm wide and leaving it in a corner of Ma's -bed. She took the leaf in Her hand and noticed that it was not of any local tree and yet was green and freshly plucked. Much later, while wandering in the region of Mt.Kailash and the Himalayas, Ma saw similar leaves. Ma says: "This is the way of this body; things happen by themselves but there is not always the Kheyala to speak about them to all."

Question: Ma, What did you do with that leaf?

Ma : It was observed and kept for a short time. Afterwards, who cared to know where it had gone.

Question: What connection did it have with the recovery?

Ma: Unconnected connection, whatever you may say, the same it was!

Reality is One in all forms, i.e., all forms are HE, including illness and cure as well, and that is why, in the absence of separate entities, the question of a connection does not arise. Yet, from the empirical point of view, there is a connection i.e.. Illness and its cure.

Question: What you say is understood. But our question is whether this illness was cured.

Ma : (Pointing to Herself) Here, you can see.




Another day we asked Ma: "With reference to what you were saying the other day, what happened afterwards?"

In reply, Ma said that She kept Her room and its surroundings so meticulously clean that not even a straw would be left anywhere in it. Every day She would go round the room with a lighted lamp and incense. Was Her dwelling room itself a temple? Although there was a maidservant, Ma would get up early and attend to the bulk of the daily domestic chores Herself.

Here, other families too observed a daily routine of doing pranam to the Tulsi plant, lighting a lamp, burning incense at its altar, giving Hariloot, etc. Further, imitating the housewives, Ma would take a pinch of earth from the base of the Tulsi plant and swallow it after doing pranam to the plant. In the room of this mashima of Ma (Joy Shankar's wife), were kept framed pictures of the divine pair, Radha and Krishna, and of Goddess Kali. Mashima did puja to Goddess Kali's picture and Kshetra Babu's wife to that of the divine pair. In the midst of all the domestic duties, they would somehow snatch a little time for their puja.

One day Harkumar enquired something of Ma. In explanation, Ma made gestures by hand which he could not understand and said, I have been addressing you as 'Ma' for such a long time, entreating you, still you have never cared to talk to me. Had I contemplated a piece of stone thus, addressing it repeatedly as Ma, even that would have become a conscious being and responded!" Expressing this, he burst into tears. Once before there had been a discussion with Bholanath about this matter. On hearing such a grievance today, Bholanath asked Ma again to speak to Harkumar. From that day, whenever Harkumar spoke to Ma, She would reply with Her veil drawn over Her face and looking towards the ground.


Prior to this, everyday, morning and evening, Harkumar used to do pranam by bowing and touching the ground with his head before Ma from a distance. It was his regular habit to share, almost daily, the vegetable dish cooked by Ma. When Ma sat down to have Her meal, he would sometimes sit near Her with hand outstretched and ask "Dear Ma, give me some prasad."

Ma would refrain and while remaining seated, would lift Her hand from Her plate. Later, when Ma asked Bholanath, he told Her: "Since he is so intensely desirous to have prasad, just give him a little from your dish."

Ma obeyed.

At times, Harkumar used to say: "I call you Ma now; you will see Ma, that one day, the whole world will call you Ma. Nobody has recognised you yet."

While reading this narration, Gurupriya Didi remarked (to someone sitting there): "Could you follow? A man presents himself as a solicitor of prasad, and yet he makes a forecast for the future too! As it happens, many times these days too, that without making the prediction Herself, Ma gets it done through somebody else's mouth. Similarly, this time too, when She was only a teen-aged village bahu, from the normal worldly view, She made this profound prophecy through the mouth of Harkumar."

Harkumar used to sing Harinam (God's name) very devotedly. One day he asked Ma to give him a new name. Ma replied, 'Your new name is Haribola." Hearing this, he was greatly delighted. After this also, he did Nam-kirtan devotedly. A few days later he had to go away to join new service. Occasionally, he used to write to Ma, and in all those letters, he addressed Ma as 'Divine Mother'.

After several years, when Ma was at Bajitpur, She was sitting one day in Her room in Her own bhava. After a while, She asked Bholanath: "Is that the voice of uncle Harkumar in the song being heard?" Bholanath replied: "Yes, indeed, it is so." He then hurriedly went outside and, in the distance, saw Harkumar alighting from a boat, singing aloud. Kshetra Babu, who had also come from Ashtagram in the company of Harkumar, was holding his hand. Harkumar was restless to see Bholanath and Ma. Long ago he used to have occasional periods of mental instability when nothing but Harinam and talks about Bhagavan would be heard from him. It was the same now, though he was much better. After meeting Ma and Bholanath, having a meal with them and spending some time in their company, he left the place. Even in this state, Harkumar's bhava was remarkably serene and sublime. All such accounts were heard in detail from Bholanath too.

Question: Ma, when there is action emanating from Supreme Reality, how does one account for these empirical actions at that very moment, with people of the world?

Ma: Jagat (world) is that which moves into the past. Duality is, in fact, drishti-srishti, (whereas) the Supreme Reality?-verily, THAT alone is Baba.

Through ignorance one makes a distinction between empirical action and action of the Supreme. In fact, the Supreme alone is. Therefore, the action pertaining to it is undifferentiated, which means Svakriya. In other words, all actions of Ma are Svakriya and, therefore, in the absence of a second entity, everything takes place by itself.

Since this applies to all actions of Ma, it is clear that in whatever role Ma operated, whether as the bahu attending to the various obligatory duties in accordance with the traditional village customs or in any other field, everything happened by itself. Again, in every change and every phase is She alone. Therefore, in all actions performed by anyone in which Ma participated either directly or through given instructions, Ma was Herself there and so in all those actions, there was the touch of the Supreme which helped every person involved in moving towards the Supreme Objective.




At Joy Shankar Sen's house, Tulsi-seva*, Hariloot, etc. were common routine. Kshetra Babu's younger son, Makhan, who was then about 4 or 5 years old, used to address Ma as Mashima. One day he came to Ma's room. In their common compound, on the altar of the Tulsi plant, they occasionally used to have Hariloot, after chanting Harinam for a while. One day, after a similar Hariloot, the boy came to Ma and laughingly called out to Her Machhim' (in a childish lisp). In immediate response Ma called back,- "Say Haribole!"

The boy immediately echoed Her, Say Haribole". And, in that moment, it seemed as if the two of them had fused into a single self. After this had occurred successively several times, between Ma and the child, an abnormal feeling took hold of the boy. Observing this, his mother told Ma, Khushir - Ma, it is, perhaps, not proper for you to say these things to the child." But even after Ma had stopped uttering Haribole to the child, he seemed to become a little strange and unsettled.

Worship of Tulsi plant, where that plant

is regarded as an aspect of God.

Subsequently, whenever he saw Ma he would be overcome with joy, and assuming a dancing pose, would call to Her (lispingly) "Machhima say Haribole!" But Ma would remain silent. Now we understand that this was the first time how Harinam was granted verbally to the child from Ma and the child became an expression of divine emotion.





For Ma, of course, everything happens by itself, in accord with all' aspects. In the present case, at this auspicious moment, She Herself, in Self-union for the first time in the external world and in play with the child, as it were, acted in the open the form in identity through bhava-yoga (a way of sadhana with nam, leading to ecstasy through spiritual emotion) with the reality of Nam-Brahman (Brahman as Nam).

The Self alone is. Since it is action, it implies duality. So here is the truth how one becomes two, yet it is the same. That is why it is Self- Union, Self in union with Self.

We hear that the child did not survive long after this. Anywhere and everywhere, Ma would pick out and display Tatkriya (action pertaining t6 the Supreme) to the extent possible, by which there is an unfolding of Divine Reality to the outer world, with form, or without form, manifest or unmanifest.

So this action in relation to a child lust happened-the Lord Gopal, in the form of a child, revealing in particular the glory of Harinam.

Whether there is complete acceptance or rejection pertaining to any aspect, based either on an injunction of the Shastras Or an empirical necessity of behaviour, there was concrete proof that even an undeserving one of reprehensible character could, at any moment, by Ma's particular Kheyala, be engaged in actions related to any aspect. Ma says emphatically:

"In all forms or without form,

THAT alone, inevitably is-the One that is immutable and beyond mind and speech."

From this we conclude that the way to have the Supreme touch is unfolded here. Though each aspect has its distinctiveness, in every case, a comprehension, through indication, of identity with the one Brahman without a second is definitely bestowed. In the light of Ma's words and actions,

we infer that all aspects are contained in all aspects.

Even within the entire perishable courses of bhava in the world, there is that Immutable,

He Himself only;

�- not only that but also even in what is considered as rejectable and acceptable pertaining to any aspect and any stage.

That is what we understand here.

Ma says that in all forms and without form, it is THAT only.

�- the One alone,

which is immutable and beyond mind and speech.

Therefore, we should understand that in the context of action � �that one� is entrusted with, be he worthy or unworthy of it, as we see from our empirical point of view or according to Shastric injunctions, there is a way for unfoldment of that Supreme Touch. The case of the child is an example in this context.

Now, even if a person is engaged, naturally in any aspect, it is through that aspect that the touch of that Supreme, the One without a second, is bestowed.

This is because the Supreme Reality being One and the only One,

all is He and so all abides in all.




Bholanath and Ma

All Movements, Talks and Dealings

Always in The Context of The Supreme


Joy Shankar Sen's wife and others often used to talk amongst themselves about Ramani Babu (Bholanath). Their opinion was that though Ramani Babu and his wife were so simple and good-natured, Ramani Babu should marry again. Everybody observed that Ma's body was physically so tender that slightest indisposition affected Her health. However, She was always in a cheerful mood and unconcerned about Her surroundings. Meanwhile, hardly had She fully recovered when She had the Kheyala one day that now that She was alone and Her dwelling quiet, because Bholanath was engaged in the court all day except when he returned home for lunch and a little rest after that, this was a propitious time for Harinam. She was Herself engaged in Herself at that time. In Her childhood, She had initiated the topic on Harinam with Her father. Now, again, She was Herself alone in this Kheyala.





One evening, when Bholanath returned and was going to bed after dinner, Ma said, 'Let me sit a while for Harinam. I shall retire later." Bholanath did not object and agreed to Her doing Harinam. Perhaps he thought of Ma's indifferent health and the possibility of its getting worse. It was, therefore, good, he thought, that She should sit with Bhagavan's name. From that evening onward, Ma used to sit for a while reciting the name of Hari.

The obligatory aspect of discipline of taking permission was thus duly considered. She would lie down quietly with sustained ecstatic joy of Harinam. During the continued occurrence of this state, Ma planted a Tulsi shrub' and placed the picture of Kali from a match box on the wall (made of strips of bamboo), lest it fall here and there. It occurs in our mind that Kali's picture is taken note of along with Harinam. Burning of incense and lighting a lamp was a daily routine in the evening. Ma's Kheyala for Harinam later became deeper, and profound absorption in Harinam followed.

Because He is Bhagavan,

He is both manifest and unmanifest.

Everything, wherever it may be, in totality, is in Bhagavan, from Bhagavan. This is a statement, which we often make and also listen to. Wherever anyone may happen to be in the realm of jiva-jagat, it is only with full observation in all respects of all the instructions, etc. of Moolmantra received from the Guru that one makes an effort to advance in the hope of revelation of THAT. Ma, of course, tells us, Through spiritual activities, awaken spiritual powers. The revelation of Supreme Reality is what is required. Bearing this in mind, everyone should follow the activities requisite for one's line of sadhana as one proceeds along it."

In the context of sadhana, a sadhaka naturally proceeds along his own line prescribed by his Guru to realise his objective according to that line. But a comprehensive realization is what Ma refers to as realization of Bhagavan, who is in all aspects and all aspects are in Him. From this it follows that starting with Harinam, Hari will reveal as the One in everything and everything in Ham.



We find here that Ma did not seem to exclude also the opportunity arising from Her sickness. Through Her own Kheyala, She created a favourable occasion to initiate the p'ay of taking Harinam, particularly from the worldly point of view of obtaining permission from Bholanath. In this play of Her own, Ma is Herself in Herself-in this creation too, She Herself is the Supreme, Ultimate Guru, sadhaka and yogi. We must take note of the way, by means of which Ma makes us comprehend these aspects, the Reality of each of which is eternally there in the context of the Mool corresponding to each of them. Did Ma thus indicate the reflection of the faint revelation of this fact from what we heard? What occurs to us is that the way of such revelation (as Guru, sadhaka, etc.) in the world concerns Herself with Herself.

Ma accepts the Mool corresponding to each one of these aspects one by one, namely, sadhaka, yogi, etc. which are eternally there. We must note that She makes us comprehend this by giving us the reflection of the faint revelation of this fact from what we have heard from Ma.




Question : Ma, you often say that the tune is according to the notes played.

But what we now hear on this occasion is only a dim reflection of a distant revelation which in our jiva-jagat stands as a means for complete realization of Self, is it not so?

Ma: That is the dispensation in the domain of Bhagavan, indeed. If that reflection is properly heard and dwelt upon in the realm of your mind, if the little that is retained in the heart and mind is fully comprehended, then the objective according to the particular line of sadhana is bound to be realised. There should be no shred of doubt in any corner of the mind that anything pertaining to the Supreme, Ultimate, primary capital, i.e. the Supreme Objective in the kingdom of Bhagavan can ever be ineffective.

Later, Ma was heard telling somebody with a smile:

"As you perceive in jiva-jagat, in the course of your worldly life and from your external observation, you should understand that the little worldly attachment that Bholanath had, caught fire more effectively, in order to, as you see it, melt or burn away, (i.e. the little worldly attachment that Bholanath appeared to have was being annihilated). Do look for its indication at the series of events that followed in Bholanath's life after that period."

The subsequent events in Ma's Harinam Lila show that Ma had completely cut Herself off from worldly behaviour, as we see it, resulting in the annihilation of the least so called attachment Bholanath had for the world. Thus, giving permission by Bholanath to do Harinam by Ma, was the cause of setting fire more effectively to Bholanath's attachment to the world, as we see it. And this had resulted later on in Bholanath engaging himself in deep sadhana and finally becoming a Sannyasi. Also, the effect of Harinam sadhana was that Ma gradually became one with the masses and was acclaimed by all as the Divine Mother.

When Ma became more and more absorbed (in Her play of sadhana), Bholanath would say: "Do listen, it was for me like a self-inflicted wound. She did not do anything without my consent-not even take a single step, and thus confused and confounded me like this all my life." This was his utterance even in Ma's presence. Ma, in turn, smiled and said: "This was certainly a move on the way to revelation of the Eternal, THAT ; what was innately harmful was obliterated. So what was the loss then?" Bholanath agreed to this comment with pleasure.



Had we not seen this pattern in all such behaviour of Ma and Bholanath, bow would it have been possible to set forth favourably on the journey towards the Supreme Objective with perceptive language, thoughts and distinctiveness in our jiva-jagat? In dealing, there is absence of dealing, and in the absence, there is dealing-that is what we understand. As realised saints say:

"�- Bhagavan Himself plays with Himself."

From our point of view, there is a sense of duality in Ma and Bholanath and, therefore, there is dealing between them. But, in fact, Ma Herself being alone there in the two, there is absence of dealing.

Had we not got this duality (the dealing between Ma and Bholanath), the faint reflection of Amool-Svamool (causeless cause itself) would not have been bestowed on us. Also, the great action of the process of reaching enlightened knowledge from ignorance within the realm of mind pertaining to jiva-jagat would not have been conferred. That is, the process of discrimination between real and unreal, known and unknown, ignorance and bliss, in other words, our distinctive march from darkness to light, on our individual paths, which is a move to achievement of our self-treasure-our sadhana, and how we can try to grasp this perceptible aspect-that indication is also given. In other words, this means our pilgrimage to the objective itself, Self-realization.

By appropriate words and methods,

Ma indicates every stage of our progress to Self-realization, during the course of which we definitely receive the pattern of the touch of that Reality of the Self-the all-comprehensive beyond all, beyond not beyond. Everything that is in the concept of comprehensive, beyond not-beyond, past and non-past and that beacon move to Self-understanding are left for us to realise.

What we heard before, that is, where it is the Reality of without form, objective and beyond objective, achievement and non-achievement-but where, to whom? There lies our objective.

The reflections of various stages of Ma's sadhana, which Ma gives at every step, as much as it is possible to do so by signs and indications in the worldly sphere, are conducive to our spiritual progress. In the march leading to our individual objective, there is action and effortless action too at appropriate places. Where it is THAT alone, it comes as occasional faint glimpses of Its touch, as it were, in the mind, while we adhere to our individual sadhana. This blissful experience, which is considered as ones own at this mental stage, remains as one's little achievement too.

Where there is One alone, it is Ma Herself. For the while, at appropriate times, there is duality in unity in Her undifferentiated actor-action; where there is unity it is there. The phenomenal displays are for our enlightenment.



Question: Ma, in the background of unity, where, though there is One, there is duality. This is what we have been hearing and talking about. Also, we find similar reference in the sacred books, which expound the doctrines of certain religious sects, as much as we can understand. (What is this duality in unity between M and Bholanath?)

Ma : Well, is this your query? It is the mind only, which comprehends. So, one should have firmly fixed, in a corner of one's mind, what is within the purview of mental kingdom, the doctrines pertaining to any particular sect achieving perfection in order to go beyond.

But all doctrines pertain to their particular lines of sadhana, and one proceeds with mental comprehension relating to one's doctrine. And when one's objective is realised beyond the mind, it is in respect of that particular line of sadhana. The special effort you should make is to comprehend that stage where all stages are realised. And this has to be a direct experience in the context of your objective. What is conceived in meditation, etc. is also in the domain of acceptance and rejection by the mind, and has a definite place. However, the experiences at different stages during the journey aimed at Self-realization must be comprehended. Also, in the context of your repeated questions about refutation and establishment of sublime doctrines, that stage too is well-fortified.

But where the question of refutation and establishment has no place, what is the word and language for it, (which is Ma's Svarupa).

So this play of duality in unity i.e. Ma and Bholanath ever remains beyond mental conception, because only Ma is ever there. In other doctrines, on the other hand, there is one particular aspect involved in their duality in unity and so there is place for establishment (khandan) and refutation (mandan).

Different sects have their objectives according to their different doctrines, such as monism, dualism, etc. Although, as Ma says, the objective of each sect is Bhagavan Himself in that form, but so long as Bhagavan does not reveal to one as one's objective, there remain the so called conflicts between the doctrines of different sects. Every realization, by whatever path it is attained, is true, by itself. So each sect naturally proves by argument that its line of sadhana is the only true one. The arguments that are put forward in favour of its own ideology are called mandan, i.e. establishment, and the arguments by which the other lines of sadhana are proved an error are called khandan, i.e. refutation.





Question : You said that the level of refutation and establishment of a doctrine of any sect (such as monism, qualified monism, etc.) is well fortified and is absolutely there. What are we to understand by this statement?

Ma: Let us take an example. There is darkness under the lamp. That darkness is directly visible only by the light of the lamp. An analogy, however, is not all comprehensive. The same light will throw different shadows under different objects kept under the light. Again, the revelation due to the shadows (doctrines) under the light, what is that? That revelation is the action of the Self by the Light Itself of the Self. Where the Supreme Ultimate is, i.e. that which is revealed by the Light of that Supreme Atman, where there is no question of light or absence of light (since it is Self-revealed)-what is that Self? (It is) the Self alone. How will you grasp this mentally? Try to comprehend the metropolis of establishment and refutation from there too. You also do say Brahmjyoti (Light of Brahman).

Question: Ma, what about the Avatars? (i.e. each Avatar has his different Lila).

Ma: "Where there is Shree Shree Avatar Svarupa, there the form of Lila-Khela in particular periods for the preservation of yugadharma (characteristics of the age) too is perfect. He Himself, the One alone, is in each of these forms. This is just a little by indication in this direction

-this is a little in response to the little you played."

In depicting the unique play of assuming the two roles, Ma, Bholanath, it is clearly indicated that this action with perceptive language, thought and distinctiveness of our )iva-jagat, is, for us, a light in the journey towards the Supreme Objective from our mundane level. This dealing, of the two In oneness, is just a dealing In the absence of dealing, and in the absence of dealing there is dealing, a reflection of Amool-Svamool.

Svamool literally means the source in identity with the Self, i.e. the One who reveals as all.

In fact, this cannot be termed as source only apart from all, ie. only the cause itself. So the word Amool (absence of source) is affixed to Svamool, signifying the Self in the Self, i.e. the Causeless Cause itself. Dealings and absence of dealings are conceptions of mind in the plane of duality. In Her SvaKriya play or undifferentiated actor-action, there is duality in non-duality-a phenomenal display for our enlightenment only.

In reply, Ma explains that in the context of Her Harinam, it is Her Svakriya play of sadhana which will throw light on one in jiva-sadhana in his mind world, to lead him beyond the realm of mind, to realise his objective according to his line of sadhana. In Her SvaKriya play, there reveal different stages on the march, She only in Her own pattern, all for our help for a march from darkness to light.

In the context of the play of the One as two, the question arose about the doctrines of sects holding diversity in unity, which Ma explains as help for one to go beyond the mind and realise one's objective according to one's line of sadhana. But one should aim at the stage where all stages are revealed-a direct perception of it as one's objective. However, here the play of two in One, Ma, Bholanath, has its uniqueness of Svakriya pertaining to Svamool, which Ma very often speaks of as Bhagavan Himself playing with Himself.

This Supreme Light, Amool-Svamool, illumines all lights, i.e. different doctrines. This is explained by the analogy of placing different objects under the light, which throws different shadows according to the objects placed. This, again, explains the cases of establishment and refutation by different doctrines, which too have a place in that all-inclusive Amool-Svamool.

(Reverting to the original topic) Of course, later on, the initiation of Bholanath, his fervent urge for meditation and bhajan, and complete renunciation (sannyas), were in the series of events. Then came the sublime and supreme joy, and in his own Reality related the story concerning himself in repeated loud outbursts, telling all in various ways that this was the only path leading to all-embracing benediction.

One further gain (through Ma's play of unfoldment) was the knowledge of the pattern at every step appropriate to a particular stage, helping to get a reflection of the touch in our mind, in the context of appropriate bhava and action in particular places. The comprehension of this aspect is according to our individual capacities.

It seems that a subtle innate trait of self-publicity was availed of (by Bholanath) to show off relevant aspects.



Like a faint glimpse of a mystic smile from the depths of a spiritual rivulet, Ma, through Her Kheyala, unknown to us, is stated to have told Bholanath at Shahbagh:

"Please, listen to me: you reveal yourself!"

Bholanath had replied instantly: "No, no, no, it is you who should reveal yourself - the revelation of the Self-revealed, un-revealed - the One Entity."

Thus it was as if Ma had elicited consent from Bholanath out of his playful disposition. Bhagavan, He Himself, is the only all-pervading One-whenever, wherever, whatever-THAT alone, that is, remaining One alone, though in various forms, in various places. Here we get a little touch of the significance of the word Svakriya. When and wherever Ma is, She Her-self is in Self-revelation in that particular set up.

Bholanath, in reply, requests Ma to reveal Herself. Here, in few words, is a complete depiction of the nature of revelation of Ma's Svarupa, which is manifest, unmanifest, with-form, without form, in every aspect whatsoever. That is, in all, She alone is, which Ma always puts as 'THAT alone'. The significance of the word 'SvaKriya' is underlined here in the sense that the Entity reveals In Entirety, that is, all action in manifestation is of the One in itself.

Ma always says: "Bhagavan is the One alone, no question of duality."

But how would your mind, wherein constant conflicts of assertion and negation go on, grasp this? Is not the reply of Bholanath mentioned above an indication of the import of the statement made in the first sentence of this paragraph. Ma does say: "The instrument is one and the same, but diverse tunes you hear are due to the art of play. Perhaps that, indeed, pertains to the Reality of the Supreme, Ultimate,

Svamool-Svakriya-Akriya (cause itself, undifferentiated actor-action, no action), and that is what we should understand.

Bholanath's reply describes the Svarupa of Ma as Selfrevealed, unrevealed, etc. This is applicable to Bhagavan only, since Bhagavan is the only One with no question of duality there and this fact Is beyond mind's comprehension. What else, then, can be the implication of Bholanath's statement other than that Ma is Herself Bhagavan, who alone is the Reality of the Supreme, Ultimate, Svamool-Svakriya-Akriya.

These are as if all plain and simple everything self-oriented.

One becomes speechless even on hearing this and dumb-founded. In the play of projecting lustre and shadow pertaining to a particular limb, i.e. the different levels of sadhana, where the body and Self are in identity, in the context of specific aspects, whatever little or more is perceived by us out of Her nearness, all of that takes place by itself in Ma.

In all actions, all the possible different manifestations will be given by Her, but all those different appearances are, indeed, Ma's own Reality. Whenever any kriya of Ma takes place, it does so by itself, each one of which is She Herself only in Herself. In respect of Her actions, She is in Her unrestricted freedom within Viswa-jagat and beyond. Where can we get the appropriate language for expression? Even the little that we are able to comprehend is through the touch in our association with Ma.

In Her Kheyala to reveal Herself, here is Ma's play, again, of eliciting from Bholanath his consent. In this particular volume we shall see how, in the course of Her play of sadhana, She is revealing Herself in every aspect and stage as She only.

She declares: "Bhagavan is One and there is no question of duality."

Therefore, sadhana or no sadhana, change or no change, it is She only, giving an idea of Svakriya,

where actor,


objects of action are all She.

In Self-revelation and unrevelation, it is She only.

Since it is She only, the Entity in Entirety, every happening is taking place by itself. So it is She as action, Herself in Herself. In the following chapters. this fact will become clearer still in the context of Her revelation by Herself as Svamool-SvaKriya-Akriya (Cause itself, undifferentiated actor-action. absence of action).




While answering questions in the context of a particular topic, we have heard Ma saying, 'This physical body, when it saw light, as you consider it, was the same then even as it is now."

Question: At that moment and this moment (the same?)

Ma: "That moment and this moment, now and before - all these are confined to dimensions of time. 'Then' and 'now' are so because of the non-visibility and visibility of the body to you.

But the Svamool-Svakriya of Bhagavan Himself is ever the same only.

In your concept of time, birth and age become discernible. So what happened at that time (i.e. birth) and what happens at this moment is as you see it. Well, Baba, just accept it, because here the question of any limitation does not arise at all."

Respected Kaviraj Mahasaya had said that whatever we had heard from Ma long before about abstruse subjects, She explains in the same light even today after this log lapse of time-there is no question of gradual unfolding. So we see, Ma is one and the same, irrespective of time or tide.




Dr. Pannalal was a thorough Vaishnava. So he had many questions after hearing about Ma's play of sadhana with Harinam. And that is why he was curious when he heard about advaita and other doctrines from Ma.

Once at Kishenpur, Ma was heard replying to his question on this subject : "Every flower, regardless of its variety, is essentially a flower. Just as a child plays with flowers, picking up sometimes one and sometimes another, similarly, this small daughter of yours, with different aspects, one after another, according to the Kheyala at different times, unfolded the respective completeness of each when Bhagavan with this body was in the play of sadhana with infinite courses, such as of jnana, bhakti, karma, yoga and the like."

Just as all flowers, despite their different varieties, are essentially one and the same, i.e. each is a variety of 'the flower itself, similarly, all objectives of different lines of sadhana are one and the same, that is an aspect of Bhagavan Himself.

Ma said further: "In the process of sadhana of a sadhaka in jiva-jagat, the objective of sadhana may be revealed in a moment at any stage whatever it may be. On the other hand, few births may pass confined to one stage only of any particular line of sadhana. But a sadhaka has no rest: his is a steady, unbroken march with all his mind and soul directed towards his aim. In different states and stages, as arranged in rows on the way, it is, indeed, the Self only. When this is experienced, it is Self-realization."

But Ma would definitely act and is also acting according to Her own Kheyala, whether with regard to (the line of) acceptable and rejectable, or any other line. It seems that perhaps She elicited this too through Bholanath, as if everything is very simple, though She says in the same breath that things happen by themselves. We also get a slight indication that what is happening at present is also taking place by itself as we understand.


We often think of the utterance of the yogi, when Ma was about 9 or 10 months old, and his proclamation:

"This is Ma, neither solely woman nor solely man."

But we see Her (Ma) from our worldly point of view. Then who is She really? Here we can definitely accept without hesitation that She is Her own Self, it is She with Herself in Herself.



When Gurupriya Didi and others were in Jagannath Pun with Ma, then, in reply to questions by Makhan Babu, a disciple of the late Shree Bijoy Krishna Goswami, Bholanath, in the presence of Ma and others, pointing his finger at Ma, said, have received spiritual initiation from Her: "She is my Guru, even in the form of wife."

Bholanath, not only did not feel the least hesitation at all in saying this, but rather felt proud when he added: - "Has such a thing happened to anybody else in this world? It is She who is my Guru."

Ma told Bholanath in a subdued voice:

"What happened and how it happened-all that is a secret between ourselves, but you divulge it before all!"

Ma seemed to be a little coy and shy, but Bholanath then declared loudly: "Only She is my be-all and end-all in this Path."

Whatever dealings were confined only between Ma and Bholanath at any time, they were exclusively of this nature, i.e. pertaining only o the Supreme.

One day, when this portion of the book was being read out in the presence of Gurupriya Didi, she burst out saying: "Then listen to something further! Bholanath was telling Didima (Ma's mother) one day while pointing his finger towards Ma, 'My Guru is only this. Has this kind of thing happened to anyone in this world?' Uttering these words proudly, he left the place."

What is to be particularly noted here is, how Bholanath attached special significance to a common worldly affair. This is just one action taking place among people in jiva-jagat, a parallel of which is not much in evidence in the world-a singular, simple, common pattern that he adopted. Ma does say that in all actions everything takes place by itself, according to what is appropriate to the time and place concerned, indicating action and beyond action, in fact, all-all that is rejectable and acceptable, is and is not, negation of affirmation and negation of negation-THAT alone.

That which is manifestation in unmanifestation,

unmanifestation in manifestation,

measured to appropriate context, which words cannot describe-that, certainly, is the objective of jiva-jagat, indeed.

On observing all this, it occurs to us : can this Reality ever touch a corner of our mind in jiva-jagat? All actions and absence of action that appear in conglomeration-all that is in deep form and pattern, and seen and heard in simple action-do they pertain only to the periphery of worldly actions alone?




Reverting to our earlier subject, while listening to all this, Makhan Babu at first kept on questioning many things with curiosity and an amused air. But, later, hearing many things of this sort, he felt utterly overwhelmed with astonishment. Since then one could see that he had in him a deeper, special reverence for Ma and Bholanath. This Makhan Babu was a pleader. Long back, he had one day heard of Ma from his Gurubhai, Revati Babu, a disciple of the late Shree Bijoy Krishna Goswami, and had gone straight from the court, in his pleader's dress, to the house of Suren Mukherjee, to see Ma. Revati Babu was also with him. It is heard that the very sight of Ma had inspired Makhan Babu to renounce the world and become an ashramite, which he actually did become. After renunciation, while living at Pun at his Guru's ashram in a small kutia (which was meant for those who had renounced the world), he had the talk, referred to above, with Bholanath, while sitting at the door of the kutia. He was undoubtedly full of reverence while dealing with Ma.

Whenever he heard that Ma had come to Puridham, he would rush to Ma with joy. Addressing Ma with alacrity and fondness, he would say, 'You have made me a dweller of kutia in an ashram." Whenever he met Ma, there ensued many discussions in the context of questions and answers. With pleasure, he would bring along with him, his acquaintances, among earnest devotees belonging to other ashrams. Of these, some he would point out to Ma and introducing them say: "He has good inner experience, this one is particularly in union with Bhagavan, that is a tapasvi, and so on. How the atmosphere of that place used to be surcharged with joy at the discussions on subjects about Bhagavan, cannot be described! Such concurrence used to take place in Puridham only.

He would further say to Ma: "How time passes away in your company!"

Later, he would bow in pranam, and saying that it was time for him to retire, would leave for his ashram.

To assist the reader in having a clear concept of Ma's Svarupa, so essential for deriving full benefit from a study of this volume, a resume of what is helpful in this chapter in connection with that objective is given below with some further clarification.

When Ma had Kheyala to reveal Herself, She first asked Bholanath to reveal himself. On this, when Bholanath, in turn, asked Ma to do so, it was as if Ma had elicited consent from Bholanath. And, then, began the majestic comprehensive Self-revelation by Ma, the essence of which is unrevealed Self-revealed-the One only. This means two padas (parts), one of which the unrevealed is the ever unmanifest and the other half, the manifest, i.e. which is Self-revelation. But despite being two, there is, in fact, the One Self only as both padas.

Further, Ma always says: "It is Bhagavan only in Himself pervading everything." The concept of pervasion may introduce a sense of duality. To dispel this mis-interpretation, Ma says in Her unique style: "Whenever, wherever, whatever-it is THAT alone," meaning thereby that at all times, everywhere and as any object in manifestation, it is She alone in these three- time, space, object. The principle of the One becoming many, i.e. being many in various forms, ideas, actions, etc. while still remaining the One alone underlies the significance of the term Svakriya. The sense is that since it is the Entity alone which reveals in Entirety, all action in manifestation is of the One in Itself, i.e. Ma Herself in Herself.

Again, Ma explains through a beautiful analogy how the sense of duality comes in though there is only One alone. She says that in any musical instrument, though it is one only, yet infinite tunes emanate from it according to the art of play. Without the play, the instrument is inactive. And even when there is the play, the instrument continues to be there alone as before. This explains the expression Svamool-SvaKriya-Akriya. That is when played upon, the One becomes many, otherwise it is inactive and still ever the One instrument only.

With regard to actions pertaining to Ma, She often says that they always take place by themselves. What does this mean? Since there is only one Entity and no other in time, place and objects and also what is beyond them, ie. Viswa and beyond Viswa, action too cannot be anything other than Ma. So it takes place by itself. In Ma's sadhana too, She Herself is all the stages including the objective itself and providing diverse experiences.

That is why in answer to Dr. Pannalal's query, Ma declares that for Her, it is just a play with the objectives of different lines of sadhana. In fact, Ma declares that Her play of sadhana is to play with the Mool of each line of sadhana, which is eternally there. This means that the entire scheme of sadhana, including the various stages culminating in the realization of the objectives is the eternal objective itself appearing as the entire scheme of that line of sadhana. In other words, it is Ma alone in all those stages and, of course, in its objective which Ma puts it as:

"Bhagavan is playing in Himself with Himself."

There-fore, She only is the Supreme sadhaka, yogi and Guru.

Then there was that emanation of a yogi from Ma Herself Plainly, it was Ma only In that form declaring through his mouth that Her Svarupa was not confined to either the form of a woman or man, but was beyond both as well.

And, finally, there is Ma in the role of Guru of Bholanath. His initiation-an action of One in two is a dealing in the absence of dealing, since there is no one else other than Ma.



Svayam-Svarupa of Nam

(Revelation of Nam-Itself by Itself)



As already mentioned, Ma had Her Kheyala for Harinam. Initially, when She started doing Harinam, for a considerable number of days, She used to do the nam, etc. in a restless stream of bhava of different sorts. At times, tears could be seen coming out of Her eyes in a continuous flow. There was no other revelation at all in doing nam. For a length of time, there was only that flow of tears in an inexplicable bhava. From the point of view of worldly observation with which Ma had aligned Herself a little through Her Kheyala, it was definitely perceptible that already some time had passed (and still there was no revelation). The awakening of this bhava also was only by itself. It came to Her Kheyala that there should now be the revelation of nam in its true form. Then came the call to do nam in a more forceful way.




At this time, Her Kheyala was:

"�well, let anything happen to the body (but Her adherence to nam would be there). The day this bhava was intense, that very day was a day of non-stop, rapid, nam-recital. Since it was Svakriya, revelation was ins ant through Sva-Sankalpa (the act of volition and its actor in identity). But in our case, if She grants a reflection of the touch of Svamool-Sankalpa (volition pertaining to Svamool) in our persevered repeated resolution to awaken Shakti, then it would be what we hoped for.

Question : What is the significance of the body remaining or not in your case?

Ma: "That must happen what is in the fitness of a particular level. Otherwise, how the action of self - dedication, which is He Himself is to take place. After all, it is His play, and He plays as it pleases Him."

This, too, is what we should understand-the action pertaining to self-dedication to the Ishta (object of worship). It further occurs in our mind-the firm resolution of Lord Buddha, in the process of His realization.

Ma unfolds Herself in the form of kriya with instant corresponding result, since the kriya itself is of Her own. To us, the people of this world, this is a case of Svakriya by Her own example, revealed to us through indication.

At one time, Ma replied in the context of a question:

"�where you talk about all others, there is instant manifestation according to satya-sankalpa (a state of a yogi where his resolution is met with immediate result). But, in any case, the inner Jnana Guru must reveal himself (the inner light which illuminates the Path as well as the objective of sadhana). It is the place where the defined aspect of a particular resolution, pertaining to a particular line of sadhana is revealed.

This is what you want to know.

Just see, in the case where the spirit of firm devotion and adoration is missing, as is evident in the world, there, out of frustration, one may discard one�s physical body, because some desire in mental action remains secretly embedded."

Where the question of any particular line of sadhana does not arise, there we have nothing to comment (referring to Ma).

In the context of Ma's volition for revelation of Hari, even if the body dropped in that pursuit, Ma puts the volition as SvaSankalpa, meaning that the act of volition and its actor are in identity. This is because Ma's actions are SvaKriya, the undifferentiated actor-action. In other words, in the Entirety, all distinctiveness is Entity, She only.

On the other hand, in jiva-sadhana, in the mental plane of duality, the objective remains apart in ignorance, and in the march, there is urge for further quest as one advances, a repeated resolution to awaken Shakti, to have a reflection of the touch of that Sva-Sankalpa, which brings about the revelation.

In this connection, it may be stated that Buddha Sankalpa is unique. In the case of others, the process of awakening of inner Jnan Guru comes into play following the defined aspect of a particular sankalpa according to the specific line of sadhana.

This leads to satya-sankalpa, when the revelation is instant according to that line.

In the case of Ma, She is not confined to any one particular line of sadhana. It is Her Kheyala to play with any aspect of sadhana at any time, at any place-a play of Svamool.

The reference by Ma to the case of a sadhaka who kills himself out of frustration on not attaining his objective is significant. Ma says that this happens when the true spirit of devotion is missing. What Ma means here is that when absolutely one-pointed firm reverential devotion is present, there, no other thought, not even body-consciousness, is there-only the Ishta and nothing else.

It is a state of pure sattvaguna, and when that is there, revelation has to take place. The question of frustration and body-consciousness just does not arise. But where that intensity of absolutely single-minded devotion is missing, some mental concept of the Ishta is there in a bhava of emotional duality and absence of pure sattvaguna, then, in such cases, since body-consciousness is there, the frustration of desire results in suicide.





Here also Ma said in reply to a question:

"�all names are the vigrahas itself too. (Vigraha here means the Supreme, assuming a particular form). It is He only who is invoked in various ways and moods in order to reveal THAT alone.

(Reverting to Ma's nam-sadhana), the metric rhythm, with which that invocation was textured, was so unfathomable and intense that it cannot be described; it came itself by itself, as if nothing else exists-there is only Hari, a word of two syllables-nam only, -

the be-all and end-all.

Here, there was no separate image of Vigraha and the like. These two syllables alone were as if He Himself. All, that was to happen, happened from this, including manifestation of bhava and the like in appropriate context. These too were definitely there. All other forms, moods etc. as objective, were totally absent here. In this way there was crying with flow of tears, restlessness, invocation, simultaneous thrill and many other inexplicable phenomena. Textured in very many new rhythms, decked in variety, was that nam. It was not bound by limitation of time. These various ways of nam-this form of rhythmic exponence-these revelations would mean it was Hari alone in each stage where stage and Hari are in identity.

Nobody ever taught Ma how to follow a sequence in doing nam. In the beginning, Ma used to sit for nam for sometime only at night. Later on, in Her further Kheyala, She extended, particularly the time at night. During the day, it was mostly remembrance by itself like absorbed in japa.

Ma further said when questioned on this aspect:

"Long extended hours at night were passed in this stream of nam in diverse ways. However, it was seen from that day (the day of Sva-Sankalpa) that unless something or other manifestative did not happen, the modes and patterns of doing nam were not discontinued. The more the nam continued, it remained constant in Her Kheyala, the channelled movement to responsive direction remained all the time. When Ma used to sit for nam, unless the rhythm of nam was in its fulness, all the hindrances of external world, not even the touch of them, could be effective, but had to go back what to say of disrupting the rhythm. Where was any scope for the entry of any alien bhavadhara?

No obstacles could have any access to the vicinity; they had to bid adieu from a distance."

Question: What is the nature of this going back Ma, when you had remained absorbed in nam?

Ma: "�It is like the approaching of someone and his retreating on something else occurring in his mind and his reporting this later."

There is unrestricted Shakti in that Svakriya,

this is what occurs in our mind.

Question : Ma, we have heard as if some chakra (discus) used to repel hindrances. What shall we understand by this?

Ma: "It was the occasion of kriya (Harinam) - in fact, it was Svakriya. Therefore, it was like that."


Question : We have heard Ma saying that in the realm of mind of jiva-jagat, while marching along the course of sadhana, one is impelled by the quest for further exploration (abhava) in one's respective line. What is the image of this quest in the line of sadhana of jiva in jagat?

Ma: "A quest for further advance to another stage, as one attains a particular stage. Various are the patterns of that quest, including restlessness and ardent expectation pertaining to that particular line of sadhana. On the other hand, in the line of discrimination too, one aims at excellence (total one-pointedness of intellect resulting in revelation). In other forms of sadhana too, there are distinctive moments (when revelation takes place) and these are of varied nature. There are, for example, those who follow the path of discrimination between transitory and real (viveka), detachment from sense-objects (vairagya), discriminative quest for Reality (Tattiva vichar).

Then, there is the kriya yogi (following some physical discipline and breath control), the devotee of Bhagavan and hundreds of other travellers in the quest of Self-realization in their respective pursuits."

But for Ma, it is said that such was the sharpness of Her one-pointed intensity that the response was instant and immediate in a flash of a moment, followed by namsvarupa becoming more pronounced with the distinctive pattern and the like. There was no break, but an unbroken continuity. What an inexplicable phenomenon of kriya it was with the intense stream of nam. It was inevitably observed that some sort of revelation used to appear in some form without fail. Not only this, the little revelation that was there, was followed by a quiescent state, in a motionless asan (sitting posture), accompanied by strength, profound enthusiasm and further renewed bhavadhara. After a considerable lapse of time-'Oh just in the room only'-as if a sort of startle-break.

Question : This startle : is it a state of self-obliviousness?

Ma: "No, no, no, far from it. It is that particular manifestation of Svamool, of that particular stage in unimpaired form. The startle-break is also included. The particular bhai,a and dealings, appropriate to a particular stage-these manifestations are bound to take place. It is certainly not like an awakening from slumber of ignorance; it is in the immutability. It is undoubtedly evident that it is Svakriya. This startle is not that startle, neither is it that of a child, nor of somebody in sleep, nor even the startle of a sadhaka owing to his physical sluggishness. Such is not the case here. All these belong to the realm of mind. Certainly this is not what took place here. The manifestive aspect waned, and since it is the unmanifestive aspect, it is in the Self only. It is certainly not that the startle-break is due to the action of anybody else."

In the case of a sadhaka, he has to keep on marchIng 'tage by stage, arriving at the point of perfection pertaining to each stage in his line of sadhana. These points of perfection are varied and each has a distinctive pattern. But in the case of Ma, there was no break, but a continuous process of instant revelation at each stage.



There is, of course, a witness pertaining to Svamool. This is that Svamool where the unmanifest is in manifest and manifest in unmanifest. But where the question of manifest and unmanifest has no place at all, in that unmanifest, no question can arise of sound, form and name. This pertains to Bhagavan, the talks about Bhagavan, which you hear, that is, He speaks about Himself, He makes others speak, He Himself listens and He makes others listen. In fact, it is THAT alone, where this Svamool is. The aspects of creation; absence of creation; and creation, sustenance and dissolution-these distinguishing features are certainly not here (in this Svamool). There is the immutable, which is not only in union with Svamool, but is the sound, etc. of Svakriya pertaining to absolute immutability.

In the context of Ma's nam-sadhana,

Ma here clarifies what that place is from where this nam originates.

Svamool is explained here in terms of stages. That is, there are different aspects with respect to the stage, but the sound of Ma's nam does not originate from any of such stages. It pertains only to SvaKriya sound of absolute immutability. In other words, this refers to Bhagavan Himself, where all actions, such as speaking listening. etc., are He.

Question: But there is sound and absence of sound too.

Ma: You are only talking about stage and state, but that is unalloyed immutability - it is, indeed, that Svamool-Svakriya.

In the course of sadhana following the line of sound, one transcends the sound itself leading to the stage of no sound. So, there the question of sound and no sound have their distinctive places. But the sound of Ma's nam does not fall in any of these categories.

It is the Svakriya sound of unalloyed immutability.

The night advanced-well, ii was time to retire to bed.

Such was the bhava of Ma. Slowly, with the fragrance of this bhava, She quietly went to bed. Was the dawn on the wing at the end of night-who was to take Dote of? From that particular date (the day of startle-break) there was more assiduous engrossment in the subtle unbroken chain of nam for continuous twenty-four hours.

In a certain context, Ma was saying smilingly: Suppose one is engaged in cooking with utmost skill, expertise and perfect acumen. In this connection, the cook has to lift and place quite heavy utensils and also collect and administer the necessary ingredients, etc. During this time, he has also to stir the cooking material with absolute attention while sitting near the oven, remaining careful, at the same time, that the stuff on fire may not get burnt, over-boiled or spoilt.

In some cases it is possible that he cooks with joyful satisfaction and the foodstuff becomes well-cooked and palatable. When the cooking is completed, the cook goes for his bath, changes to well-washed clothes and returns to his former identity before he was engaged in cooking. In fact, he is what he was.

This action of taking Harinam by Ma is not a mental process like ours, the worldly beings in mundane existence.

A question in the context of the foregoing (why Ma started doing Harinam and adopted a particular technique - see para 3 under the Subheading: Technique of Recital of Nam: p.39)

Question: What is that context, Ma?

Ma: "Don't you know that?

In childhood, father replied when questioned, 'Will this maidan (field) accommodate Hari, is He that big?', 'No, no, you do nam and you will see how big He is when He appears'. Father said, 'Do nam', therefore, the nam continues.

When He comes, He is obviously visible and come He must. Father did not say anything about His form-there was only emphasis on nam. Initially, there was to be the zeal and fervour in doing nam and father also said that He does come when called, and certainly He will come. So the nam was to be continued, particularly as long as He was not visible in different aspects. And this is the context here. Do you follow now?"

This reference to father's guideline was not an expressed antecedent, as in Her Svakriya, She got it spoken by him. These sequences of sadhana in Harinam are only for our benefit, and this is what we feel from the bottom of our heart. In that invocation, there was more and more intensity, and the invocation continued till that particular invocation would be there which would make Hari reveal Himself. So it became further intensified, culminating in revelation-hey! Hari, the Undivided Whole. Inexplicable was this revelation which Ma hinted at, in reference to Herself. With the word Hari, there was the exuberance of that bhava, an indefinable process continuing day after day. After sometime, it was so much so that it was constantly in Ma's Kheyala that all the direct revelations, that followed in the course, were Hari alone. In the form of every new kriya, it was He alone.

Question : What is the nature and significance of this kriya?

Ma: "As the kriya manifested, there was instant conclusion, i.e., whatever revelation it was at any place, it was of the Self-the Self itself essentially. Thus, it is the pattern of the Reality of nam consequent to the doing of nam."



Since this is perfect unbroken Svamoolkriya pertaining to Ma, She, of course, says that Bhagavan is Himself playing with Svamoolkriya only.

Ma repeatedly speaks about Svamoolkriya. In fact, here She refers through indications to the Avyakta, which too is in Svamool.

The aspect of sound and syllable (akshar) belonging to that particular spandan (divine wave), which is in identity with the Self and pertains to Svamool, and which Ma, in Her Kheyala, had got out of Her father's mouth, is what is here (Harinam) with



Nam-Brahman too.

Ma plays with Svamool and Hari manifests in innumerable aspects in identity. This is the case with Ma. Taking the illustration of Mahavir, who realised the same Reality in three aspects, what should be the objective in our case. Hence the following question.

Question: The One Immutable realized by Mahavir in three aspects, i.e. the One Self, Part and Whole, and Master and Servant. This is all that we could understand from what we have heard. But what should be our line of sadhana?

Ma: You also hear, and say as well, that all the Lila Vigrahas of Shree Shree Avatars, such as Shri Ram, the form of bliss, Shri Krishna, the form of attraction of jiva, have revealed various aspects in their respective fields of Lilas in manifest and unmanifest form in the world. Well, how beautiful are those plays eternal. such as one Atman, whole and part, and Hari is jagat, indeed, and jagat is Hari-in all these, Bhagavan Himself is with Himself within the purview of His Lila Khela.

Here Ma points out, to Jiva paths shown by Shree Shree Avatars in their Lila Khela. Since Bhagavan is there in all these aspects, one should realize Bhagavan through the aspect one follows. Thus there will be revelation of all abiding in all, which fact Ma often refers to.

Brahma, Vishnu, Shiva - the three are contained in each of the three; the distinguishing feature of each results in a particular aspect. Again, in time or absence of time, in union or separation, beyond or not beyond, that Reality reveals in its unrestricted innate freedom. In the created world of Bhagavan, with what beautiful types and patterns of particular aspects, such as Jagatguru Rishi, Muni, is He Himself in Himself there in the appropriate forms of those patterns. Infinite aspects and ways, such as eternal, phenomenal, created, uncreated-know also that all these are in One and the One in all-in fact, each aspect remains fortified in its respective place.

That Reality is there in the form of universe- beyond and not beyond, creation and absence of creation, and also in what is realized as the objective of any particular line of sadhana. It is there in the infinite aspects of infinity-in all, even in a corpse - befitting the particular state, It is the essence of immortality established in Atman. It is the Supreme Brahman, the Supreme Reality, where the expression Supreme and non-Supreme finds no place. This is Svamool, where the question of Mool and absence of Mool does not arise-in fact, there is no appropriate word or language to express it.

Human birth by itself is for the attainment of God, that is, the mind should be established in the transcendental state. Within the realm of Viswa-jagat, man is a special creation. In different parts of the world, within the span of time, there are aspects of infinite glorious patterns for Self-realization. Within those patterns, there are different ways pertaining to different aspects.

The five objects of the five sense organs, namely:





shabda - these five are there latent in each object. Within these objects too, one takes to any one particular rupa and guna for the attainment of one's own Reality. In this quest, in the diverse sensibilities of the objects it is He alone in His own play and He Himself is ingrained in a manner as appropriate in each object.

Again, where this question of ingrained and not ingrained does not arise-He Himself is in the abstract soundless state, and also in creation, sustenance, dissolution and beyond, He is there, the Indivisible Whole (Akhand Puma). That syllable, which is immutable, that is Shabda Brahman (Brahman as sound), also, Akhara-Brahman (mono-syllable Om) Spandan-Aspandan (divine wave and its absence), and, in the context of immutability, try to comprehend where is that Apurusheya (not pertaining to any effort of Purusha), sound too. In fact, no word or language can form there, nor does the question of creation, sustenance or dissolution arise at all.

Moreover, in the realm of mind pertaining to jiva-jagat and anything plausible and non-plausible, befitting the context, all the aspects are there in their completeness and in all these (aspects mentioned above) is He, in play too with Himself, in fact, He Himself only. In the realm of mind, pertaining to jiva-jagat, there is only He Himself, the perfect form.

Within His play, to realize 'Who I am', and with the longing and desire, what is uncreated in the created world., where creation, sustenance and dissolution also never take place even in manifested form, within that form and formless, what is eternal and transitory too, pertaining to respective aspects-

with all these,

it is Bhagavan Himself

with Himself

in His Lila indeed.

Ma said several things of this nature.

In reply to a query, in the context of nam-sadhana, about the nature of Kriyas that appeared in ever new patterns and which Ma speaks of as the revelations of Hari only in these forms, She lays emphasis on SvamoolKriya, i.e. kriyas pertaining to Svamool, where Vakta (Manifest) and Avakta (Unmanifest) co-exist.

In other words, there is manifest in unmanifest and unmanifest in manifest. The na She was doing is the manifest aspect-as Shabda-Brahman, where Spandan (sound as divine wave) and Self are in identity.

Now what is this Svamool? Here follows an elaborate and all comprehensive portrayal of Svamool, which is Ma Herself- and the kriya pertaining to Svamool as well.

In fact, it is Bhagavan only, who Himself is playing with Svamoolkriya.

There He Is in the form of Lila vigrahas of Avatars and their Lilas too, manifest and unmanifest, in the aspect of one Atman, part and whole, servant and master, in the form of jagat as well.

In time,

absence of time,

beyond and not beyond,

He is in His unrestricted innate freedom.

In the aspect of Jagat guru, Rishi, Muni, in eternal, phenomenal, as created, uncreated-

all in One and One in all-

it is He only.

In the form of universe, beyond and not beyond, in creation, absence of creation, as objectives of all sadhanas, in infinite aspects, in all, in a corpse too, it is that Supreme Brahman, where Supreme or non-Supreme finds no place. This is Svamool, in which there is no question of Mool or absence of Mool. It is beyond the reach of language and ideas.

In human quest, through the diverse objects of senses, it is He in His own play and Himself ingrained in all objects too. Again, no question of ingrained, not ingrained too, He is in abstract soundless state, yet in creation, sustenance, dissolution and beyond-

the Akhand Purna (the Indivisible Whole).

Again, in the realm of jiva-mind, in the form of all aspects there, He is in play, Himself with Himself, in Himself.

In fact, He is beyond the realm of any word and language, where no question of creation, sustenance and dissolution arises.

In His play to realize 'Who I am', with all aspects of form, formless, eternal, transitory, it is Bhagavan Himself with Himself in His Lila indeed.





Question: For us, the human beings of the world, what should be the objective of our realization?

Ma: "How strange! You also do belong to the world created by Bhagavan. Although the objective of one's attainment is beyond Viswa-jagat, the path itself, whatever the line of sadhana, lies within jagat. Whether the way is the one by which the great had their realization, or that shown by the different religious sects, it is Bhagavan Himself (who is aimed at) either through a created form (like a vigraha) or the uncreated as appropriate at any particular place. In all this, the goal is the realization of immutability in the perishable world. It is He Himself who confers and it is He Himself who receives, assuming the particular pattern in each, and also exists in the form of beyond this and not beyond as well. He Himself only is the form of that pattern too, as solicitor, as one who receives, as contentment, discontentment-all that pertains to the journey for Self-realization, He Himself being within the purview of His Lila of course.

Where there is distinction (sense of duality), reaping of the fruit of action, there is reciprocity of give and take. But when the acceptance is complete in the context of that which He takes-that acceptance is the objective too, which a recipient aims at in his journey. He allows Himself to be comprehended, it is lie Himself who reveals. He Himself is in action and in absence of action, is beyond and not beyond. Here, whatever you say is He, where the question of any word or language has no place. No syllable can be formed (to define it). Now try to grasp that a man is he who becomes a traveller to awaken the mind but how will you do this unless He Himself allows Himself to be comprehended."

We should also view the other aspect.

All that concerns us is within the realm of mind and we follow a particular line of sadhana, but it is within the purview of His play as Viswa-jagat, beyond jagat and Avyakta. That is what we have been hearing.

As Ma says:

"�within this world, there are Brahma, Vishnu and Shiva, the three aspects of creation, sustenance and dissolution, but the three are contained in each of the three. Within this world and Brahmanda, there are actions of Munis and Rishis, the seers of Mantras, where Gotra originates from. After all, we are concerned with the Supreme Objective (meaning that the line followed by Rishis and Munis too serves the purpose of achieving the Supreme, since all paths are contained in each path as Ma says about Brahma, Vishnu and Shiva). There are Avatars too, who educate jiva through their examples (This is also another line of sadhana for the jiva).

(Similarly) one, following the kriyas enunciated in the Vedas, attains particular stages. He begins with rupa rasa, gandha, sparsha or shabda, and transcends them all.

Besides this, each Muni enunciates a different doctrine followed by a different technique of sadhana. In any case, to commence his journey, a sadhaka has to follow the path that suits him with the hope of achieving the objective."

Further, we have heard that our objective should, indeed, reveal through awakening by the touch of kriya of Svamool pertaining to the Indivisible Whole. Because it is that from which the aspects of perishable, imperishable, manifest, unmanifest reveal in the context of a particular place.

Of course, all these comprehensions are possible only when He Himself allows Himself to be comprehended.




It was never with Ma, nor could it ever be, to have special attraction, love, devotion, reverence in the context of being near a deity or observing pictures of deities, nor to have any occasion to hear or read of the accounts of Love of Bhagavan's realm.

It was with the nam of two syllables, in their simplicity and explicity, which She got from Her father in course of conversation - this is what we should consider as the basis of this aspect - i.e. Her initiation of the play of Harinam.

At other times, we heard from Ma in answer to queries :

"�in case of jiva-jagat, someone is initiated with the nam of Bhagavan, others receive Ishta Mantra, while a third one practises yoga kriya and the like.

In the course of performing all this, while following the instruction, there is self-revelation of the entire Tattwa (objective), according to the sadhana being pursued. Do you not usually say that during the process of doing nam of Bhagavan, He bequeaths first the fruit and then the action (to realize the fruit) follows. Do you not know how this happens? There is awakening in you in the form of inspiration to do these nams, etc. aiming at the attainment of the objective. But here (in the case of Ma) the word Hari, the sound of these two syllables only, which means the objective Hari is already there and is followed by other kriyas according to the stage and state."

At this stage, when we asked Ma again and again, She said, a few days later, addressing us;

"�Listen, then how was the play of Hari?

Just see, as the days passed, Hari revealed Himself, one after another

as the universe in its

different forms,

different ways,

different movements,

in different stages,

in various revelations,

absence of revelations,

in the form of Viswa,

beyond Viswa and not beyond Viswa,� as manifest-unmanifest."

"�Now what your inquisition is, is like this. Somebody calls you by name and you respond. You come and your name becomes truth-based. Similarly, this truth (of Hari being in all names) is revealed. In fact, He alone is with Him in Him.

Hari Reveals as all Stages and you know what the revelations of other aspects were that followed?

Take an example.

The tree is making head; your contribution (in this) is only to sow the seed in the soil. Mother earth accepts the seed in her bosom.

Out of the seed, there grows the tree and the tree blossoms into branches, flowers and fruits. That seed here is He Himself as nam and rupa and now combines with His own Shakti. It, then, reveals in different stages at appropriate places, like the tree blossoming into leaves, flowers and fruits, including the stages where the yogatva (the power acquired by the yogi) reveals at the proper place."


Revelation of Hari Explained:

infinite Tattwas (Relative Truths) in the Process �

"�Now follow (what I say) � �

infinite Tattwas (Relative Truths) in the Process - who are they?

is it not that field within you?

and is it not that seed Ma Herself in the form of that Shakti?

But that seed and branch, etc., - who are they (really)?

They are Mati* (Ma Herself)."

Literally Mati in Bengali is the earth (soil).

But when broken into two, Ma is mother and ti is 'the' (Ma Herself).

The soil is there in the spiritual heart of everybody in every petal of the blossomed lotus, according to the appropriate stages. Though the name lotus and its form are the same in general, still according to the predominance of its aspects, the infinite Tattwas (relative truths), are in manifestation-unmanifestation from moment to moment according to the states and stages. Now, in that process, where is the manifest-unmanifest, try to comprehend (i.e. the culmination of the process where the revelation of the co-existence of manifest and unmanifest takes place).

Hari Reveals as Akhand in Every Tattwa �

In the soil, in which the seed of a particular power is sown, the yogi's process of yogakriya is in daily watering the seed to grow and develop, where, a gain, there may be revelation also of the Indivisible Whole (Akhand).

This body speaks �elomelo�, as you know. All that time (i.e. when Ma was doing Harinam), it was such as cannot be conveyed in words.

Revelation of Maha-yoga (great Union) Through namyoga-

Through the basis of nam-yoga, reveals that Mahayoga, which means there is infinity in finite aspects, and yet it is that One only. In fact, there is no question of even aspects; it is only that Supreme One-where is the question of one or two there.

The word yoga (union) is a relative term with viyoga (separation). So also viyoga is a relative term with yoga. Where the question of relativism is non-existent, it is that yoga-sutra which reveals that Maha-yoga.

Try to comprehend.

Hari: Akhand - THAT

Question : In the context of Harinam, there are various revelations in different aspects, as we hear. Is there a possibility of entire revelation in any one particular aspect?

Ma: "Yes, on the manifestation of any particular state and stage. And do you not see that whilst you desire to sow seeds, graft tender branches, the fruit comes by itself (where your efforts have no place).

Where does this desire come from?

It is none other than His alone. He is all-in fact, He Himself, THAT. What is also called Maha-Ichchha (Super Will) too, where and where from the question of Will and absence of Will does not arise - It does exist definitely.

Search for the Indivisible Whole-there it is, which you define as I only, you only. Also, that perishable I in jiva � jagat - (yes) in this form too. It is there in the context of perishable, transitory, uncreated and all the rest."

That Alone, Whatever You Say, as Non-Creation too�

Question: Is the truth of non-creation' also revealed through nam?

Ma: "Well Baba, where there is unrestricted, unlimited, innate (abadh) freedom, the aspect of non-creation', where the question of creation does not arise, cannot be excluded. Where, again, who is in ego-based action in the form of doer, it is He, and again, who is Self-revealed in the form of effortless action, and where you call it as the form of immutability too. Truly, He Himself, is in the form of eternal and non-eternal, as well as whatever is ephemeral and perishable-indeed, He is all this. In the context of any aspect, such as bhava, absence of bhava, Svabhava (principle of Self becoming), in form and absence of form, in manifestation and unmanifestation, in time and beyond time, in knowledge and ignorance, beyond and not beyond -in fact, whatever it is at any place and where even this question has no place, indeed, it does not arise .

So it is called He Himself THAT alone.

He, who is immutability Himself, there He assumes true form and this is undeniable. That what exists, that which comes into being, will come into being, continues to be in being and also in diverse novelty in eternal continuity and again that what never came into being, will not come Into being, and where no such question arises-well Baba, indeed, this it is, He and He alone. And know this as well too, that in the context of a particular reality, nothing ever came into being, nor will come into being, never comes into being-it is what it is. What can be created anew there?

The question of creation has no place at all-

say as you may-

it is THAT, THAT, THAT."

Hari is Everything - Everything is in Everything

Question: Ma you used to do Harinam and all that you said in the context of nam and rupa is not fully understood. Please say Ma, what the rupas were that appeared to you at that time?

Ma: "The two-syllable sound Hari is itself appearance and form.

Bhava, significance, sound, form, quality are all He Himself - i.e. it should be understood as He alone.

Take an example.

A train is coming, the searchlight is visible from miles yonder. As the train is incomplete without wood, fire, steel, engine, etc., similarly, it is not complete without light too. The train moves with all these-

-the train as a whole-

�is that not true, though it is perishable? It came to Kheyala that whatever such and whatever little had been there, it was Hari alone-

place or no place,

it is nothing but Hari.

If any form is excluded, it is not Hari. Despite His exclusivity, everything is in everything. If not, how could there be all in One, and in all, that One. So it is said that everything is in everything-death, immortality, whatever you say. However, through kriya, there is particular manifestation."

Sequence of Harinam-Hari Bol (Say Hari) Hari Bol

(Hari, the only Sound Underlined) �

While initiating nam, there is absence of all rupas.

In fact, the question of any rupa, shape, guna, does not come up here.

Only Hari alone is there.

These two syllables are and that one sound only. Have you followed now? Ma said further: but after this when the word Bol (say) was added to Hari in rhythmic succession in nam, the initial significance that comes out here is Hari Bob (say Hari).

As you say (in a song) 'Oh my mind! Say Hari once (means repeat the name Hari). Further, you often say in your worldly discourse that utterance of Harinam even once - does blow away so much sin that a mortal cannot commit that much (sin) in his life.

But here, in the course of nam as above, somewhat in an inexplicable sublime way, the word Bol (distinct note) was added to the two syllables Hari. The combined word Haribol emerges, i.e. Hari is the only sound underlined. The significance is that any utterance or sound is Hari Himself. That is, particular utterance and sound too of Haribolo is Hari. Simultaneously, what a deep pulsation was there all over the body-so strange it was! This pulsation cannot be expressed fully even by calling it Ananda. The surging thrill with an uncommon pattern and also the shiver can hardly be described. The totality of the physical phenomenon is beyond expression, inexplicable and, in fact, occurs by itself.

Question: But Ma, the significance of 'Say Hari' does not appear to us instantaneously. In fact, through repetition of that nam, perhaps it will reveal some day. With that hope, we continue nam-japa and the like. (Is that so?)

Ma: "Well, you mean to say the attainment of your own objective through nam-kriya? What you talk is actually within the realm of your mind. This Harinam and, in fact, by whichever name He is called, well, whatever strength you feel in your mind, that strength is Hari. And, in the manifestation of the entire sound of that nature, the sound is Hari and this is a fresh experience.

Since this experience is within the realm of mind, in the course of the series of experiences through a particular word, meaning, place and placement, there may be a' touch, at any moment, which may lead to transcendence of mind, though there are experiences and the like according to various stages. And when the mind is transcended, you find out where is joy and sorrow as accepted by the mind, since He allows Himself to be comprehended as He alone. It is like hearing by one the sound produced by snapping of one's fingers.

While replying to above inquisitions, Ma is emphasising on the sadhana, as directed by one's Guru. Though initially, being in the realm of mind and through continued work with mind in unbroken practice, there may come a moment when there may be a touch which may lead to the way beyond mind, and when it is actually transcended, there can no more be any worldly joy or sorrow, which one experiences in mind only.

All actions are, then, sustained by One Reality.

Though this Reality appears in multifarious activities, yet it remains the same."

Question: What should we understand by the word �significance� in the case of Ma?

Ma: "Significance? �in Viswa Brahmanda, i.e. in Viswa (Universe), there are as many nams, as many rupas, in fact, nams and rupas are infinite indeed. All these, ephemeral, eternal, reveal as the Existence-Itself, THAT (Sat Tat). What is with rupa and with guna, without rupa and without guna and whatever may be the eternal indivisible significance of what pertains to any aspect in manifestation, reveals in identity with THAT, since it is the Svakriya play of Bhagavan.

In explaining the significance in the case of Ma, She says that any revelation is nothing but

THAT only.

So nothing can be apart from Her.

This further explains the Svakriya play of Bhagavan."

Hari in the form of Bhava

Related to Kriya Pertaining to Body (of Ma) and Beyond

Question: While reading this portion, Ma was asked This is the elucidation of Tattwa (Absolute Reality) but how to account for bhava concerning the body?

Ma : "It concerns the Svamool of nam itself. The characteristic form of bhava and beyond too, related to kriya pertaining to body is the Reality Itself. Had it not been complete in all respects in the context of Mool, how could the elucidation of Absolute reality the Truth Itself, pertaining to what is being presently told to you in reply to your question, come forth when spoken sometimes in minutes details, as little of it, to you. Surely, all these take place by themselves.

Therefore, you should understand what is appropriate in the context of a particular place. Since Bhagavan Himself is the Supreme Ultimate Svamool


He is playing this way with this body."

Certain this is riot an example of educating jiva (by Ma) through Her observance of religious code. But through the reflection of touch, it occurs in the corner of our mind that in that profound solemn Reality, all this too is definitely there.

But how to comprehend unless He allows Himself to be comprehended?

That all this does exist there, may we conceive that fact firmly as Truth. It is a realization really by a sadhaka, upasaka, tapasvi and the like who determinedly undertakes a journey aiming at the. comprehensive attainment of the Supreme. This happens, as we hear, to ne in ten million, and it appears that perhaps this is what is to be understood here.

Ma was telling further: when kriya pertaining to nam continued, the little in the form of reply given to you on your inquisition now - even the least trace of sign and indication of it in any way was never there. At that time, where could you possibly be there?

�-only those two syllables.

Question: The kriya pertaining to nam, as you just explained, Ma-it is the Self who talks, the Self that hears and sees, it is the Self only at different stages, only the Self-is this what we should understand?

Ma: "One should comprehend according to one's capability."

Sequence of Nam Continued

Again, when it came by itself, Haribal, i.e. Hari, the only source of bal (strength), swinging right and left, Ma was all alone in the dark room, absorbed in the sweetness of nam, in the joy of nam. Later, it came that Hari is the only resource, i.e. He Himself is the strength-the strength is Hari alone-is this what is meant?

As if there was no other say or absence of it, only Hari bol (say Hari), Hari bol (Hari is sound) Hari-e-bal (Hari alone is strength) - all these too.

A different pattern was there again-only these two syllables-

Hari, Hari, Hari, Hari.

Again, swinging all around in rhythm, there was bhava of ardent invocation, sometimes accompanied by tears like a stream of water. That stream of tears was such as could not be wiped off even with effort, as if water was being poured out of a pitcher. But where was this water from?

Innate with that bhava of invocation there were, as it were, tears flowing like the stream of a river. Everything was, as if permeated with sweetness-how sweet was the nam! As if every part of the body was absorbed in the intoxication of nam, what a great Kingdom it was!

All Names, Forms, Kriyas and Beyond are Hari

Question: Ma, our crying, etc. during sadhana is out of want (separation from the objective), but how to account for it here (in the case of Ma)?

Ma: "Hari is the only One. There is one Brahman without a second. You say this also on hearing. So Hari is One without a second.


all is Brahman,

in entirety and beyond all,

is ParaBrahman,


which is One.

There it is THAT only, beyond mind and speech. But here, everything is concerning the word Hari-all names, forms, kriyas and what is beyond name, beyond form, beyond kriya-these too are Hari.

Hari is

Rasa Itself,

Bhava Itself - the Tears �

The aspect of rasa (sweetness) and the like that can possibly be here, that sweetness itself, is Hari only. Also the tears, that bhava itself, that unending stream of water which cannot be wiped off with any effort, which was like the flow too from a syringe and the stream of tears accompanied by thrill, upsurging movement, shivering, etc. as appropriate in the context of a particular place (is Hari). The strange shivering and flow of tears-this is Hari too.

This stream of water, shivering, etc. were difficult to comprehend unless one was a direct witness to them. The course of kriya at that time could not be expressed. Bholanath used to be a witness to this profound astounding phenomenon. It was because the stream of water was, as if, like an ocean (inexhaustible source). As for shivering, it was not like the shivering seen in the world. The body, in the course of shivering, was lifted up too in the air from the ground by an upsurging movement. It was like a child who laughs while he is made to dance holding its both hands. If the body (of Ma) was held back, it leaned forward, and what a strange shivering it was with upsurging movement that carried the person also along with it. This too cannot be described by any idea, language and words. How could one realize it unless one had been present on the spot then? It is impossible to comprehend it by anyone in the world. How can infinity be grasped within the limitation of a boundary-that is what we feel. These were the words from Bholanath's mouth about many such incidents. When asked, Ma said, It is Bhagavan who would play as appropriate at any time in the context of the particular aspect. Ask them who witnessed all this."

We do not understand, we do not know, we cannot comprehend the above happening; yet the little that we do, as we are allowed to comprehend through all the signs is that it is perhaps definitely a kriya pertaining to Svamool.

Question: But is not Brahman One without a second?

Ma: "Well, you have heard Abadh (the innate, boundless, unrestricted, unlimited freedom.)"

By this Ma meant the diverse manifestations too of the Reality in the context of Her shivering, stream of tears and other visible manifestations. The vastness, which Ma called Abadh, plays in diverse forms but remaining part and parcel of the Supreme Reality, just as a human being's basic identity remains the same though he is addressed by different relations as husband, as son, as father, etc. because of different roles.

Nam and Named are in Identity

Question: But in the case of a sadhaka, there are ashta satvick bhava -

(eight different changes of bhava when established in pure sattvaguna).

The implied meaning here is that in the context of Ma's bhava,

as described above, whether they fall in the category

of the eight bhavas cited above.

Ma: "The eight different changes of bhava in the case of a sadhaka are based on the feeling of abhava (want), i.e. separateness from his objective and an urge for a touch of Svabhava (i.e. the ever-existing yoga between jiva and the Supreme). So actions pertaining to a particular aspect will naturally take place. Those actions are also discernible in the context of a particular state of the sadhaka through signs and indications. In the present context, however, all that is taking place is by itself; the name and the named are inseparable, it being Svakriya based on Svamool.

Where the nam itself is concerned, there are such indications as well, which show that in the context of Svamoolkriya, the Tat Tattwa (Supreme Truth) reveals as appropriate to each particular place."

Here the emphasis is on nam in the context of Svamool-SvaKriya which applies to Ma only and which is quite different from the case of a sadhaka whose sadhana, based on abhava leads to pure sattvaguna, giving rise to the eight modes of bhava (ashta satvick bhava).

Nam taking place by Itself-Associated Phenomena is Hari-Further, it was heard from Ma: nam is started through efforts. This is followed by effortless action, i.e. nam takes place by itself. When this stage is reached, there appears changing divine sweetness, new and anewed joys manifesting as bhava repeatedly from moment to moment in diverse rhythms too. Here, you are to take account of that, which is appropriate to any particular place within the purview of Moolkriya of Bhagavan Himself. How sweet are these two syllables, beyond the orbit of language, indescribable. No part of it can be described-a phenomenon inexplicable-an uninterrupted course of movement in sweet ecstasy, engrossed in bhava, bubbling in a stream of joy. Here you should remember one thing. All these are well-preserved in the context of the Indivisible Whole, since they pertain to Svamool-Svakriya. The phenomena mentioned above in their entirety are themselves patterns that take place by themselves in effortless action and they do take place exclusively in the play of Bhagavan.

Here all the phenomena cited above are in the context of nam, which Ma Herself was taking in Her play of sadhana and She finally concludes that these phenomena can take place only in the play of Bhagavan. So, do not Ma's play and Bhagavan's play become identical?

It seems to us that Her birth and all phases in Her life movement, such as childhood, adolescence, domestic life and all that appeared as sadhana as well as all that has happened till today in that Reality, are portraiture of Bhagavan's play, underlined by Svamool action. Also, the Supreme Ultimate unbroken link-THAT-alone is there in all empirical behaviour or absence of behaviour.

Cessation of Nam to Stillness:

Revelation of Avyakta In the context of earlier discourse, Ma said :

"�in the course of doing nam in this way, how wonderfully it developed to its cessation to stillness, as if it was a condensation of movement. Earlier, the tears disappeared, at what moment (not known), and after a considerable lapse of time, when the body had become normal, even then there was changed kriya from head to foot-a sort of a chain of vibration. In this state, when the body was engaged in doing domestic work, its performance was beautiful in all perfection.

No doubt the method of work and pattern of action changed, but there was no question of fatigue or absence of fatigue. Whatever was befitting according to the situation was there in innate freedom. It was as if some remnant of ecstasy lingered in this way in all kriyas of the body. Again, there was the sense of caution that came by itself to the effect that nothing should be disclosed outside and nobody should know. In the wake of this aspect of Harinam, you see, be it of any nam of Bhagavan, when heard, there appeared instantaneously this ��elomelo�� in the body and many more in different ways. As in the case of Harinam, similar was the case with all nams of Bhagavan in identity with nam."

Question : That which you call �elomelo� here, by the awakening of which bhava, did this happen and when?

Ma: "All these nam, rupa, bhava, and the like are here innumerable in nature. As already stated, here, again, all nams are in one nam and in all nams that one nam. Similarly, all bhavas in one bhava and in all bhavas too, that one bhava. Like phenomena were there in legions, in all-comprehensive endless unbroken continuity. With this gradual development, the time and moment came when the process of doing nam attained fullness and immediately the whole body became calm, motionless, steadfast and solemnly quiet."

Difficult it was to ascertain the process of breathing. During that state, there revealed the Avaykta, behind that calmness, quietude and gravity. In this way, quite some time passed. Again, puja and the like were there in their proper context. Then, there followed the associated bhava and rupa and that process too was in a sequence and in absence of sequence, all befitting the context concerned. This too had an unending course.




*Yantra-puja, in general, is a marked feature of a particular line of sadhana. Yantra itself is a mystic diagram and it symbioses 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. However, Yantra-Puja here is in the context of Svamool.

Svamool Yantra: Its Puja, the Atma � Puja�

Question : Ma, the little we heard, we are not sure whether we followed it or not. But did after Avyakta follow puja?

Ma: "In the context of Svamool, anything can come into play at any moment.

O� Baba, it is the basis of Atma-Puja,�

O� Baba! It is just the beginning. Atma-Puja means puja of Svamool -Yantra. Unless that puja (the Vyakta part of it) is complete in its fulness, how can there be Avyakta?"

Gne has to go beyond that name, form and puja. When that Ultimate Supreme Puja is all-comprehensive, one transcends all that is beyond and not beyond. For example, if one has not reached the Ganga, how can one go beyond the river and its banks. There is no question of dipping and rising in the stream. Similarly, how can one transcend word and expression, perishable and imperishable?

Here Yantra-Puja reveals for the first time.

This Yantra-Puja is singular as Well as all-comprehensive

which is where, you only make out-(it is singular when it refers to a particular line of sadhana in the context of puja, and all-comprehensive refers to Ma).

So far we have seen that starting with nam, a series of developments, such as different aspects manifesting Hari - in all names,

Hari in all strength and resource and

Hari the only sound have been described.

In the course of this, we notice an intense earnestness followed by tears, bodily movements like shaking, shivering, etc. In the culmination, the name, tears and all these phenomena stopped completely and Ma was calm, composed, motionless and all that.

The particular thing to note is that not only in Harinam but with any name of Bhagavan, the same phenomena occurred.

In each such phenomenon, it was Ma Herself.

We also noticed that Ma spoke of puja, which apparently appears be a deviation from nam-sadhana, but here lies the unique portraiture of Svamool, which, in fact, is Her Reality. And here, in Svamool only, all deviations, contradictions are possible in Her innate unlimited freedom.

After the puja, as stated above, the full culmination is there, described as transcending word and expression, perishable, imperishable, etc. It should be particularly noted here that though appearing like a sadhaka, moving along his path in stages, these are all a play in the case of Ma, since every aspect is She, which is Svamool, including the entire course of sadhana reaching its culmination.

She chooses any one of them at any time through Her Kheyala.

With reference to puja after Avyakta, we must know that this is the puja pertaining to Svamool. It is after the completion of the Vyakta part of puja that there reveals the Avyakta, and both Vyakta and Avyakta co-exist here. So Ganga, in the analogy, refers to the Vyakta part and transcending it with its banks is the revelation of the Avyakta part. Further, in this coexistence, i.e. Ganga and its transcendence, the puja that is continued is the Yantra-Puja in unbroken continuity.

Sampradaya-Puja and Atma-Puja Explained

�-Where there is puja in relation to nam and rupa, each sampradaya (religious sect) has its own Yantra.

Where there is Svamool of this yantra, there takes place the Yantra-Puja in unbroken continuity. But in the Supreme yantra in identity with the Self-pertaining to Bhagavan, there are all yantras.

"�O� Baba, here is that Atma-Puja, i.e. the ParaBrahman-ParaAtman, where the question of para and apara (Supreme and non-Supreme) has no place. A complete revelation of that is in one in ten million, or in other words, a rare realization."

In the case of a Sampradaya, when the Svamool of its Yantra reveals, it means the puja is taking place in unbroken continuity transcending the concept of time and space, because when the puja reaches its culmination, the sense of separation between the worshipper and the worshipped is dissolved. In other words, since the line of sadhana is puja, the objective here reveals in identity with the puja (what is worshipped), pujak (worshipper) and the action of puja, including all the associated accessories of puja. And it is only then that puja can take place in unbroken continuity.

In the Supreme Yantra of Bhagavan, however, there is Bhagavan alone. So Ma terms it as Atma-Puja which is nothing other than ParaBrahman-ParaAtman.

All Pertaining to this Puja-Play of Svamool in Self-Revelation

Question: What of the Guru-Puja we perform?

Ma : "Guru-Puja exists of itself in its appropriate place and Jnana Guru too. You speak also of Yantra Puja. But in the present context (i.e. where Ma is concerned), where are Asan-Puja and the like, and this yantra created from? In the self-revelation of Svamool, in this play of His, all that is concerned with puja, in the present context, takes place."

The form and pattern of the puja, including movements of the limbs in their appropriate context happen by themselves.

The Objective of the Puja (concerning Ma): Self unto Self, Manifest Unmanifest

Question : In puja there is an objective. What is it here?

Ma: "In the Avyakta pertaining to Svamool, which is without form, from there only, those Shri Yantra and the like pertaining to Amrita are evolved. One should understand that puja there relates to the Self unto the Self.

All aspects of puja are not revealed by various bodily movements only.

It must be understood that what is in manifestation pertains to the unmanifest. An analogy is never all comprehensive.

The utterance, in the context of a particular pattern of japa, is precisely within the purview of nam and rupa.

But here that Reality is without nam and rupa-self unto Self."

What is this puja where Ma is concerned?

Since Ma is every thing, this puja cannot signify a separate entity with nam and rupa as is the case of puja performed by a sadhaka. So, being one Entity, the question of nam and rupa does not arise here.

This puja of Ma, therefore, is Self unto Self.

This Puja: Beyond the Realm of Mind:

Inexpressible in Word and Language

Question: Without nam, Without rupa?

Ma : "(Yes). It is that which is revealed through the Self-perfection of a particular kriya. Since this is based on Svamool, from where' Viswa arises in active manifestation, how can this puja take place in the external world of your mental realm. It can never be expressed in word and language.

Why? The answer to this query is explained as follows:

In this context, it occurred in somebody's mind that this (referring to Ma's body) is the embodiment of Shruti itself (Vedas), (but there is no person there from whom writings of Vedas come. This explains how this puja occurs by itself in Svamool, i.e. Ma). Of course, this is a mental reflection of that person. But one should investigate how this is possible, because the utterances (of mantra, etc., during puja) are with such a sound that it is not identical in every part with the sound that generally comes out through a particular shaping and contortion of the face and its vibrations."

Explaining further, Ma speaks about Shri yantra, etc., which reveal from Avyakta pertaining to Svamool, i.e. a manifestation in unmanifestation.

This is the Avyakta from where evolves the Viswa in active manifestation.

All Manifestations of this Puja: From the Unmanifest, the Manifest in Unmanifest.

Question: What should we understand by identification in every part?

Ma: "Your understanding pertains within a particular aspect and way. But you should understand how the position and place of all and absence of all can be there, since, where it is manifest, there only it is unmanifest. It is that place from where yantra, mantra and the like emanate. It is like the finite that can be conceived of as little of the word 'infinite', and that, which cannot be conceived of remains Avyakta within itself at that same moment. The pattern of give and take through acceptance when combining through particular rhyme and rhythm of words and sound that are familiar or unfamiliar to the people of jiva-jagat-indeed, this pattern takes its shape from Bhagavan."

Bhagavan, who is beyond expression, from there only, all takes place in the manifested form as sound and words of the people in this world.

Question: Initiating with nam, there followed the revelation of Avyakta. Gould puja come after this?

Ma: "Since it is the play of Svamool pertaining to Bhagavan, it includes all that which is in Vyakta and Avyakta. Therefore, it covers any particular Mool (i.e. since all Mools are in Svamool, Bhagavan plays with any Mool-here it refers to the line of puja). So it takes shape in Svamool, abiding, however, in the Avyakta, where it does not take any shape. So long as that Avyakta is not revealed, how could one do without it?

It is like one as

maru-bhumi (literally a desert, meaning field beyond action, i.e. Avyakta) and the other as

kriya-bhumi (field of action, which is Vyakta). Without revelation of the attributeless and actionless Reality (i.e. Avyakta), where is the recognition of Him, the puja (the Vyakta)? Just know that here too in the Svayantra (instrument in identity with the Reality) with rejection following acceptance in sequence, there takes place the action of Svamool pertaining to Bhagavan, He is Himself only.

The idea is that so long as the place of non-duality is not realised, all actions, including puja, pertain to the mental plane where imaginary separation persists between the pujak, (i.e. one who does puja) and pujya (the object of puja). This is in ignorance. The real puja is there where this separateness dissolves and the One reveals as two, and the two, pujak and pujya, as one, I.e. co-existence of Vvakta and Avyakta.

In Svamool-Kriya of Bhagavan, of course, it is He alone, He in Himself.

Where it is Avyakta, what is the basis upon which the investigation through Neti, Neti (Not this, Not this) is sustained? It is that Svakriya, try to understand. And the revelation Iti, iti (this it is, this it is) in Vyakta and Avyakta-what is the objective of puja here? Here nam and rupa, without nam, without rupa, eternal, transient and unreal, with guna with akar (shape), without guna without akar-all these are there in the Indivisible Whole.

He alone is in action and inaction, with revelation and in the absence of revelation, in His endless pattern. Bhagavan in His Svakriya, being in absence of kriya (action), beyond kriya, reveals as Jagatguru, Rishi, Muni, perishable, uncreated and in more and more aspects and like all. He also reveals as permeating the world and universe, transcending them as well, that which is beyond word and language.

It is THAT only,

pertaining to Svamool, in its unrestricted unlimited innate freedom.

The Lila-Khela of Sri Ramachandra, Sri Krishna, Avatars, is Akhand in its entirety, but where is it?

Only he will comprehend who can.

The investigation through 'Not this, Not this', remains only on the mental plane so long as it is not based on non-duality, and the unreal nature of creation is not realized. In Svakriya, there is the undifferentiated actor-action, and here the investigator and the object of investigation are in identity. This action cannot be comprehended by the mind, but it is there in its own reality revealing in itself the object of investigation. Also, all the aspects mentioned above reveal by itself through SvaKriya pertaining to Svamool.

In the context of puja after the revelation of Avyakta, Ma explains this as Yantra-Puja pertaining to Svamool and which She calls Atma-Puja. Here the puja is on the basis of Avyakta beyond the realm of mind, co-existing with Vyakta. This coexistence, Ma explains in an analogy of 'finite' as conceived of in 'infinite'.

Because this is a play of Svamool pertaining to Bhagavan,

there is Vyakta inseparable from Avyakta.

So, in the context of Vyakta, there takes shape this puja, with the Avyakta underlying it at the same time.

Therefore, it is to be particularly noted that the revelation of this Avyakta is essential to realize the truth of puja; otherwise,. a puja in terms of Vyakta only is an action on mental plane.

Who is referred to here in the puja in the context of Vyakta and Avyakta? It is the Indivisible Whole in terms of nam and rupa, without nam and rupa, eternal, transient, unreal, with attributes and forms and without them. In fact, it is the puja where the Self only is in action and in the absence of it.

What we have got here within the domain of our mind is, in that puja, in the context of a particular rupa, appropriate to a particular place-it is He who appears, He in Himself. The ideal of our sadhana is to worship the deity in identity with the deity. This is what is substantiated by the Shastras too, according to our little understanding. We heard more as well-the particular form of Shakti in the context of a particular place is definitely there. Further too, where it is



the being of Atman,

the Atman,

one's own Self,



where no language signifying Para (Supreme),

Apara (not Supreme) can have any place - there it is also.

But in Svamool, which is Ma Herself in Herself, this is what is indicated in all pertaining to any aspect of any objective. Further more, in the context of more aspects, even in puja and the like too, there it is as well. Giriji, Bholanath, Bhaiji, Gurupriya Didi were direct witness of these, as much as possible, and' outsiders were also witness-mine is only writing on hearing.






A �word� too in this context - so strange;

a fact as cannot be explained verbally.

Perhaps the radiation of truth takes place in this pattern only.

A response to queries, which were occasionally made to Ma, was so difficult to have from Her that even this cannot be described through words, as it were. The person concerned in compiling this book had such a compelling urge within, that it made him forget his food, sleep and all other considerations till he got a reply to his query. Was it, as was reported, a tapasya (penance) on his part

Sometimes it would so happen that Ma would nowhere be in a mood to answer questions and this would continue for so many days. That a reply could at all be obtained-even a possibility of it-no such favourable situation could be discerned. It was, further reported that even a reply in brief which could be elicited at one time, left more to be said, but Ma would, as if, definitely not elucidate further. At the same time, he would feel convinced that still more elucidation could certainly be had.

Oh, how fine! In answer to a plain and simple question, there would come out a flow of certain words, know not what they would be, in a stream, and Ma would remark: well, the question you had asked the other day, here, surely, you have got the answer out, it just came a little by itself. The question of subsequent division of days has no place in Ma. That time is in its continuity even to the present moment, and there is definitely no question of intervention in it.

At other times, in the context of general spiritual talks, Ma would throw light on an abstruse subject in such a plain and simple way, as if it was a honeyed spray. A fulfilment of his prayer for receptivity, a longing in his heart, in whatever moderate way it was, was bequeathed within him unknowingly. This, it must be maintained was in response to the urge from his heart-the basis of his query-be it in an expressed way or in silence.

In this way, what we have got here is what he coud collect and actually get in this manner. As to what should be our approach in order to comprehend the objective of our desire from this book on Giriji, about this too, he said that he could not express in the least through words. The little that he received, how it did reveal, how it was bequeathed within, that is certainly not a matter that could be explained and conveyed to others. The source which ever remained an absolute void, was, to tell the truth, the place from where was received, however much it was, and certainly no personal effort could have any access here. (How this happened), this is known only to Him whose words these were.

Indeed, the aspiration for reception was engendered according to His pattern of revelation-awakening the particular bhava in the appropriate place -this is what occurs in the mind.


Hart Reveals as Non-Duality of

Nam, Rupa, Guna and Bhava


Answering questions, Ma said further,

"�Again, there is

non-duality of nam,

non-duality of rupa,

non-duality of guna and

non-duality of bhava, since bhava, nam, etc. are His Svarupa only.

All ever abides in all.

In Jiva-Jagat, where the particular touch of Reality through inner union takes place, unfolding non-duality related to a particular aspect as well, know that such a touch too should occur. Nam, rupa, guna, bhava, where all these are in separate aspects, they are infinite indeed, so where could there be an end?

If we take each nam individually, then wherever and whatever be its rupa, wherever and whatever its bhava, wherever and whatever its gun-in all those aspects, whatever is there in whatever place, and whatever is there in whatever, in fact, all abides in all nams. It is that particular touch (which you are required to have) in order to realize all this too by you.




The particular kriyas

undertaken because of

absence of Self-Realisation

in the domain of jiva

are, indeed,

within the Kriya of Bhagavan.


They are, of course, all relative, which you can understand by examining yourself. So all these relative doctrines, such as dualism, non-dualism and all the rest, i.e. all the kriyas aiming at the realization of Bhagavan, that is Self-realization, are indeed, undertaken out of absence of attainment.

In the context of the immutability pertaining to one's own objective, when one is engaged in all these externally oriented kriyas, they are definitely within the purview of related aspects. That is why they fall within separate sampradayas (religious sects). Having established where Bhagavan bestows Himself in the context of a particular aspect at a particular place in that particular sampradaya. He remains revealed there, comes into manifestation, will appear in future and is being manifested in that form - (in fact, here) He Himself is in Himself.





"�Bhagavan is in His own play with all the ways and aspects. Just see, since Bhagavan Himself is in the sampradaya, the objectives of all sampradayas, in the form of which, each of them considers it as its own and is devoted to it, where (also) it is He Himself, He alone.

Call that Bhagavan or abiding in Atman or Atman

    • whatever you may say.

Of course this body is as it is."

There is another side as well, where He is

beyond nam,

beyond rupa,

beyond guna and

beyond bhava.

Again, He is without any nam, without any rupa, shapeless, without any guna-this is Atman in identity with Brahman, which is without a second.

And there is yet another, which is termed as Shabda-Brahman. When there is revelation of the aspect of non-duality of sound, then only there is THAT alone in the form of beyond nam, beyond rupa, beyond guna and beyond bhava.

Non-dualism is relative to dualism. Similarly, dualism is relative to non-dualism. Pure dualism, pure non-dualism, are like the essential nature of ice, which abides in water and the essential nature of water which abides in ice, i.e.

all abides in all indeed.

When this stage is transcended, only there the question of beyond and non-beyond does not arise. Where the aspect of existence, of non-existence as well, of negation of existence, of negation of non-existence too-where all such questions can never, indeed, arise, here only It is what it is.

Where it is called Akshar-Brahman (Brahman as Akshar) or Shabda Brahman (Brahman as sound), it is, in fact, that invisible Pranava, which is uttered and sounded by itself without break in eternity.

Here a line of distinction is being laid down in respect of the realization of a sadhaka which is a relative realization forming the basis of a particular saimpradaya.

Bhagavan being one, all in all, beyond all, simultaneously sustains all sapradaas, being He Himself in Himself in the form of the objectives of all Sampradayas. Again, where the question of 'this' and 'not this', etc. has no place, which is beyond expression-

It is what it is.

In nam-sadhana, while revealing non-duality of all rupa, guna, bhava, etc. there is culmination in the revelation of Pranava, which is being explained here.






Question: Listening to all these explanations of Ma, again the question cropped up as to how can there be non-duality of nam, non-duality of rupa, non-duality of guna, non-duality of bhava?

Ma : "There is that unrestricted revelation when the objective world is realized as unreal. You contend that He is the Atman abiding in all; in fact, He is in all, and again, that there is one Brahman without a second.

How do you find consistency in these two different assertons?

But can there be perfect agreement, since non-duality is non-dual only and what is unreal is ever unreal? He is immutable, so you discard the adjunct and strain out the immutable, which is without adjunct. Here, there is no room for any such word as rupa, rasa, gandha, sparsha, shabda and also 'in' and 'out'.

But so long as ignorance persists and its covering curtain remains, how can you discard it, give it up, i.e. reject one and accept the other until and unless the touch of Knowledge Itself is gained. That the unreal is true (i.e. it is really unreal) - this revelation must take place.

Unreality, which is rejectable, should reveal as true and what is eternally true - a journey aiming at this is towards one's own Reality.

Whatever you accept, say, it is through your mind only. Be it 'not this, not this' neti-neti or 'this it is, this it is' (iti, iti,) you recognize in your mind only.

That �you� exist eternally abiding in Atman, this fact you have known by hearing from the mouth of Shri Gurudev and by studying Shastras. In fact, your assertion is based upon this line of thinking only.

But can the real source be recognized through such investigations and the like.

Yes, since one remains in meditation on Him and undertakes investigation and the like, with the desire to attain the objective and when such meditation becomes deep enough, it helps in opening the way.

However, realization cannot be had until He reveals Himself."



Now see, there are the aspects, for example, of father, son and husband-all these three are you only. In you alone, there is fatherhood as well as husbandhood and son-hood-all the three, but you are just one.

Why three aspects only, you can say four too: why four, you can also say there are infinite aspects, and yet you can say there is one only - ponder over it.

There are more and still more of it-all this is, indeed, there, do you understand? Just as the three nams concern you, so also three bhavas are sustained by you, but you remain the same one in the three divisions. Similarly, the three rupas too are in you and also what is there within the three gunas and beyond the three gunas as well and the like all these abide in you. That is, infinite nams, rupas, gunas, bhavas are in you in fact, they are all you only.

Again, creation and what is beyond creation too are in you.

A relationship (sambandh) *

* A pun on the Bengali word Sambandh '(relationship). Ma splits it with a slight alteration as sva-bandh (sva meaning self and bandh, bondage).

�means that which one binds oneself with (i.e. limits oneself in respect to that relationship). But you are he who is beyond nam, rupa, guna, bhava, language, etc. and what is beyond all these too is in you.

So who and what are you?

Try to grasp all these aspects in this manner. But how will you comprehend so long as the Granthi, i.e. knot (of ignorance) is not dissolved.

While explaining the aspects of non-duality of nam, bhava, etc., Ma is laying emphasis on the fact that so long as the Supreme Reality, which is beyond the mind, does not reveal Itself, the objective world is not directly experienced as unreal. Till then the rejection of the non-real and acceptance of the real, on the basis of investigation, etc. is only a mental affair.

In the same way, when Hari reveals Himself, then all aspects of nam, rupa, guna, bhava in the infinite patterns of each aspect are Hari only and, indeed, in all these aspects is one Bhagavan, Hari.

An interpretation of the truth of such a revelation for our understanding has been advanced through an analogy. A person can be looked upon as father, son, brother, husband, etc.-all aspects-simultaneously, while as a man, he is at the same time none of them. In fact, all these aspect are he only and yet he is none of them, just a man, that is all. Therefore, each of these aspects has a non-dual character in identity with the man himself. Similarly, all aspects of nam, rupa, guna, bhava, being in identity with Hari, have the same non-dual characteristic.

You will hear the fundamental truth with regard to your query when you will be able to play the particular tune (which will bring response from Ma). Where there is non-duality, there can be no question of a second one-

this truth is, of course, there.

Where the Indivisible Whole is there, it is that One, which is beyond description.

You do say, where is the place where Bhagavan is not (present). Since all is in Bhagavan, and in all, it is the one Bhagavan, when this is realized, you attain everything (i.e. all aspects, duality, non-duality, etc. are in Bhagavan, Bhagavan Himself).




Question: But Ma, what about the kriya of Bhagavan with rupa and guna (pertaining to a particular line of sadhana).

Ma: "You do speak about the Reality. When this is realized, Shri Krishna reveals wherever your eyes fall. But, in fact, all abides in all. Who is it, or what is it that is not there at any particular place? However, wherever and to whomsoever, there is manifestation in a particular nam, rupa, guna, bhava, etc. you should understand that here too all abides in all. He, who is in you it is He only-�

O� Bhagavan,

�there you are in the form of you.

There are, indeed, diverse patterns in such manifestation.

Bhagavan Himself is with infinite names.

You also say Nam-Brahman, i.e. He with endless nams, endless rupas endless gunas, endless bhavas, and there is also no end of spandan (wave) rasa (sweetness or beauty) and the like."

Here the emphasis is on the truth that all abides in all, since there is Bhagavan only. So, where He is without name, attribute, etc.. there He is with form and attribute too.

Question: He is One and at the same time endless too?

Ma: "It has been explained already that there are three in One and One only in three too. In any one aspect, there are innumerable bhavas, rupas, etc.-where are you going to make an end in this matter? But, again, it is quiescent too in a particular context. In fact, however, all is in uni6n with all. Again, where what can be beyond and not beyond of without nam, without rupa, without guna, beyond bhava, as finite, quiescent, spandan itself, as absence of spandan, rasa and the like-are not all these in Him only, because' it is He Himself only, the One alone? Now, you conclude, where is it that He is not and where is it that He is. You contend that Bhagavan is everywhere. So now try to understand where is it that He is not."

Enunciating the various ways in terms of various lines of sadhana as Bhagavan only, and since Bhagavan is one without a second, all aspects of nam, rupa, guna, bhava are In identity with Hari, giving rise to the non-duality of each of these aspects.

So you can realize that there is non-duality in each nam, non-duality in each rupa, non duality in each bhava. He is infinite too and again, the question of His existence and non-existence also does not arise.

The Viswa and Brahman and beyond, all these, indeed, are in that nam only. Again, consider another aspect, Mahabindu, Shabda (sound) as well. For this reason it is called a bindu (drop) in sindhu (ocean) and sindhu in a bindu (meaning the finite in infinity and infinity that is in the finite, which is Bhagavan alone).

'This line of sadhana starts with a nam or mantra consisting of a few syllables, and in the course of Japa the sound is a combined effect of these syllables. Ultimately, the sound of these syllables fuses producing a particular single continuous sound,. When this process is continued further, the continuous single sound reaches a non-sound point which is termed Mahabindu (the great point) from where creation emanates in the converse process with sound. In the objective of this sadhana too, it is Bhagavan only.

Since you are aware of your existence, so whatever is there as created, uncreated, it is you alone in your consciousness. So far as realization is concerned, you attain yourself only. He, whose creation it is, non-creation as well, who is beyond creation and not beyond creation, whatever you may say, it is that only. It is you who will realize yourself and it is I who will realize myself-in whichever way and whatever you say.




When Ma's Harinam took place effortlessly, in the beginning of this phase, there was such a situation-a development that occurred by and of itself-that as Ma was sitting alone late in the night, there flashed suddenly light, etc. as if all this was a vividly alive personified kriya.

In reply to a query in this context, Ma said:

"�in regard to this body, (meaning Herself), whenever, whatever happens, i.e. things, as proper, take place by themselves and you know already, as little it may be, this particular phenomenon pertaining to this body. Also remember one more thing that in jiva-jagat, if one achieves a little progress in action in general, aiming at the attainment of his innate bhava, then in such a case, he may become depressed and afraid.

The reason is: (the feeling) what is all this? (an unknown apprehension from the experience he gets). You should understand that there is insufficient strength to comprehend (why all this is happening). The nature of such actions, in general, depends upon relative knowledge and ignorance, that is why it takes such a shape. Therefore, when engaged in sadhana, one may get frightened, etc. on some occasion in such conditions. This is one of the reasons you were enquiring about.

In order to dispel such a hindrance, the attitude that nothing can go wrong when taking the name of Bhagavan should be maintained, and that it is Bhagavan Himself in me in the form of such experiences.

When the name of Bhagavan is taken as it should be taken, then no hindrance or impediment as harmful and inauspicious action can at all take place. In jiva-jagat, one must be firm while remaining anchored in valour and quietly collected in a spirit of reliance (on Bhagavan). Then only can one store strength for receptivity (of truth). It is natural for such a phenomenon to occur at other different places too. If one gets paralysed through fear, it is a hindrance in the domain of sadhana, making progress difficult. Take refuge in that fearlessness. That there is no fear, this attitude should be adopted. That is why one should remain calm and composed, always relying (on Bhagavan) at every step, whenever and wherever it may be and whatever the circumstances.

In the place where there is fear, it can have various patterns. Supposing one is being drowned in a well and the rope tied around his waist, which could help him to get out, is kept out of his sight. At another time, it comes within his view. When the kriya of his own Shakti (power) takes place in him n identity with him, then only the question of all such hindrances and obstacles is no more. The stage or absence of the stage where this experience takes place should be comprehended by one who is competent for it."

A sadhaka in the course of his sadhana may face situations where fear arises. Ma explains that when Kriya of his own shakti takes place in him, in identity with him, then only all obstacles disappear.

Question: Why do such hindrances arise?

Ma: "These are bound to occur, because what is one's own Shakti's own Svarupa has to reveal. But that which causes hindrance should be discarded. There are so many stages of dreadful hindrances: appearance and its varieties, forms, qualities-these too are there within the realm of your mind. Depending upon the stage you are it', the bhava, rupa, guna, etc., related to your nature and per taming to that stage also exist in you. They too appear at particular stages taking concrete forms.

Those whom you have eagerly kept with you for a long period, will certainly stand before you assuming diverse forms. At that time, if, for example, one is subject to fear, and the Shakti, which can destroy completely the hindrance in the form of fear, operates, then only there is assurance of freedom from fear."



Question : What is meant by completely?

Ma: "One who is a patient of the world (i.e. subject to repeated births and deaths), when his fear of this world (of death, after death) is dispelled, and where the aim is to realize his on Self, i.e. the annihilation of death, there is the way leading to immortality.

Why does this fear arise, do you know? Where there is hankering for worldly pleasures and attachment to someone through infatuation, there is the place where fear resides. But, in the kingdom of divine Love, where one is attracted to Bhagavan, and this attraction destroys all worldly infatuations, etc., there Love itself is revealed. And, other ways are of realization of the Light of Atman, abiding in the joy of Atman, when the journey is commenced to realize THAT as one's own Svarupa. Now, with what means should one begin this journey? Whatever one obtains through a bestowal from Sri Guru, it is with this, indeed, that one commences the journey. In the context of that divine Love itself, when the mind is given to Bhagavan, when it is surrendered at His feet, nay, when this surrender takes place by itself, there is the realization of immortality. Embarking on the journey to awaken reverence, devotion and love, there is revealed one's own Self at the appropriate stage. When the offering to Bhagavan of things of all kinds which pertain to this world takes place completely, it is only then that the love of Bhagavan is revealed, i.e. one's own Svarupa.

Again, when the journey is started for the revelation of complete knowledge, there too arise similar kinds of doubts and fears (on the way). These too are dispelled on realization of a proper stage through the process of investigation. It is to be considered, what more purifications are required in the case of particular kriyas, of course where kriya is needed to dispel the doubts. In that case, in what particular forms do these Shakties pertaining to their specific context assume and come into play through ignorance or through partial knowledge? It is only natural that these should come into operation in their appropriate places. Discrimination, indifference to the world and investigation, as relevant to the stage and state concerned, should be sustained. What further question can arise there?

Now, in response to your query, just a little and that too in a very small measure, has been spoken as it came in the Kheyala. At that time (i.e. during Ma's play of sadhana) to disclose such things to others, to say anything about them-there was no root even of this bhava. One does not know what a sea, what a vast ocean was there! What was the nature of bhava, kriya and absence of kriya there, of what sort they were, it just does not come out in words my child! What is being spoken now to you jana-janardan (He in the form of a human being)-in fact, it is your word, spoken to you, surely the word is your only.

Call it 'I' only, call it 'you' only - whatever you may say, it is that. At that time (the Kheyala) to speak to others-there was nothing of this sort, not even the least germination of it. (Now) in response to your query, it is your word, spoken by you, heard also by you."

This chapter covers the diverse patterns of revelation through Ma's play of m-sadhana. There are revelations of the non-duality of nam, non-duality of rupa, non-duality of guna, non-duality of bhava, etc.

How is this type of non-duality possible? In answering this question, Ma explains that since Bhagavan is One, and yet He is all at the same time, so all manifestations are He alone. That is why all aspects of nam, rupa, guna, bhava, etc., are He ony underlining the non-duality of each such aspect.

Ma further explains that such non-duality cannot be realized on the mental plane, but only when Hari reveals Himself, just as the unreal nature of creation is seen as truly unreal when self-revelation of Brahman

-the One without a second - takes place.

How are all aspects Hari Himself and yet He is none of them at the same time? This truth is explained by an analogy here i.e. just as a man can be looked upon as a father, as a son, as a husband, as all of them, and yet, at the same time he is none of them. just a human body apart from all such imposed bhavas, etc.

Then, again, the question arises that against the background of such non-duality, where Hari is alone, without a second, how could the actions of Hari, with forms and attributes be maintained?

Explaining this truth, emphasis is laid on the fact that all abides in all, since any aspect Is Hari and all abides in Hari. So Hari can reveal in endless nam, rupa, guna, bhava, etc.

How can, then, the One only and its endless aspects reconcile?

Ma explains that since all abides In all, each is in union with he other. The fact that Bhagavan is everywhere - which is the place where he is not-underlines the non-duality.

Concluding the chapter, Ma deals with the hindrances in the form of fear, doubt, etc., that are encountered by a sadhaka in the course of his journey. The cause of such hindrances is rooted in human desire and that can be annihilated by strictly following one's line of sadhana under the guidance of one's Guru. Also, during the appearance of such hindrances, etc. the sadhaka should maintain that it is Bhagavan only in those forms, and summon up his courage with complete reliance on His dispensation, remaining firm and collected in his march.

This fear is dispelled only when he realises the kriya of his own shakti in him in identity with himself,.

But one can attain the state of total fearlessness only on attaining Self-realization.



The Appropriate Pattern of Svakriya of Ma

in the Context of the

Essence of Seva befitting that Particular Place





In Her childhood, Ma obeyed the biddings of Her parents without any reservation. Even in the midst of indigence, etc. that they faced, a current of joy centering around Ma was there in their hearts. Again, in the performance of their duty from the worldly point of view, when She was handed over (given away in marriage), then there also She obeyed Her husband in the same way without reservation. When Ma came to Ashtagram, She was all by Herself there independent with none besides Her in the house.

After Bholanath would take his food, Ma would eat from the same plate (i.e. Ma would first take the remnant of food left by Bholanath) and then take Her regular meal, also from the same plate*. And if Bholanath happened to eat along with many other people, Ma would, at some opportune moment, take out a little from the remnant of his food as a prasad, and afterwards, when taking Her own meal, She would do pranam to that food and take it first. When Bholanath would rest after taking his meal, or at any other convenient time, Ma would get his charanamnia, and everyday before starting Her meal, would do prailarn to it and then take it. On occasions when Bholanath had to be away, Ma would keep for Herself a little bit of earth

* According to Hindu custom, this is considered as an act of reverence to persons held in veneration, including the husband, and also an act whereby merit is earned.


touched by his feet. Before starting to take Her food, She would take a little out of that earth.

At night, before going to bed, since Her feet would touch Bholanath's bed, Ma would do pranam both to the bed and to Bholanath. During the very short period that Ma remained in the household of Bholanath, one of his sisters instructed Ma to observe these religious customs. Since Ma was a member of their family, She observed all these practices in obedience. Ma would obey Bholanath without reservation, and he was convinced that Ma would not deviate the least bit while complying with his instructions, and that She always spoke the truth.



Observing all such acts of seva and perfect behaviour on the part of Ma, Bholanath remained charmed, feeling always as if a small girl was near him. He was extremely simple-hearted, but did wonder as to what was this (strange phenomenon)! Why was there not the least evidence of any worldly inclination at any time in Her? Externally, at the same time, no deficiency of growth in any part of the body could be observed. Often such thoughts would recur in his mind then. On the other hand, a childlike obedience was noticed by him in Ma all the time. That made him quite lost in it, as it were, simple-hearted and self-forgetful as he was. When Ma's play of sadhana began and continued on an intensive scale, Bholanath, thinking that Ma had never, till then, acted in any way other than according to his wishes, was filled with a feeling of compassion as on a child. So he could not offer the least hindrance in Her sadhana. All the time he remained under the influence of some invisible power, not knowing what it was and having within himself a feeling of reverence as well. But sometimes, upon being influenced during talks with his friends and companions, his mind would question as to why it was like that.


That is why, when later, at Bajitpur, there was a proposal to get Ma examined by a doctor, She was taken to the rishi-like famous doctor Shri Mahendra Nandi of Kalikacha (a village in Bangladesh). Bholanath explained to the doctor the entire case history of Ma from the beginning to the end. Bholanath had instructed Ma beforehand that She must stay in exactly the same position in which the doctor may want Her' to remain during the examination. It was for the first time today at Bajitpur that, following the instructions of Bholanath, Ma sat on a chair, and with Her face turned in the opposite direction, kept looking ahead with Her eyes open and shortening the veil. Dr. Nandi did not take notice of anything else concerning Ma but specially observed from a distance, for a long time, the calm and composed posture in which Ma sat and Her steady gaze. Afterwards, he advised Bholanath to let Her continue in Her own bhava and not to interfere with it in any way. He also said that She was not suffering from any disease and that all the symptoms were spiritua. He spoke about several other things of a similar nature to Bholanath. Prior to this Ma had never been specifically examined like this by any senior doctor.

At present We do see that Ma does not take any medicine at aU, whether allopathic, homeopathic or ayur-vedic. Whether She took any medicine in Her childhood is a matter to be investigated, since we have not heard that She had suffered from any serious illness, etc. during that period.


Devotion and Obedience to Ma-In later years, we have seen that even in the presence of many people, Ma would call' Bholanath, Come, come, Gopal, let me dress you up nicely in fine garments. Gopal is a very good boy." Again, it was also heard and seen that Bholanath was sent

to different places by Ma for tapasya (penance) after giving him proper instructions and guidance, and he too, like a boy, would laugh in his sleeve and sometimes carry out the commands of Ma with love.

Again (in another stage of change), it was also observed that during a certain period, when Ma would hardly Lake any food-particularly once, when it continued for nine yearsBholanath would seat Ma near the bliog when it was offered to Her, put a little of it in Ma's mouth and then, after doing pranam to the prasad (the remnant of what little Ma took from Bholanath's hand), take it himself, and afterwards have his food from that plate itself. At that time, this was a daily affair with Bholanath. About the fact whether Ma saw this act with Her own eyes or not, who is to report and to whom? In those days, Ma would remain in Her bhava either sitting or lying down, without any movement of the body. Maroni (an adopted grand daughter of Bholanath), then a girl of 5 or 6 years of age, would often say, disclosing before all, You know, Dadu (grandfather) does pranam at the feet of Didima (grandmother, here Ma) secretly, but I see it."

Bholanath as Sisya: One in Two, Two in One-At the time, when the play of sadhana through Ma's Kheyala unfolded a distinctive pattern, the regular intake of that little food too, which She used to take, ceased, and perhaps, sometimes for 3 or 4 days continuously, there would be no external response from Ma. Almost all the time, day after day, She remained in a tender bhava. Sometimes, the faculties of speech and hearing too stopped functioning altogether, and this continued day after day and month after month. It was perhaps then only that all this daily household routine mentioned above, which had been observed for a short time, dropped off, but who was to take note of it as to when it happened.

When the barrier of conjugal bond with its concomitant aspect of seva due to a husband, which Ma had displayed before the world during that small period, was broken, turning Bholanath into a sisya and this latter relation (of Guru and sisya) too found its proper play, than only this change took place. This relationship (of Guru and sisya) is not like what happens in jiva-jagat, namely, giving or receiving a mantra followed by kriya in stages or immediately after initiation, that's all, and there is revelation of Self, Self Itself. This happens only when a sadhaka or yogi is established in perfection in jiva-jagat. But, as Ma is Her own kriya, Herself in Herself, what is stated above does not hold good here. Ma, of course, holds that fihagavan is playing with tbis body in all affairs. Could it be this too that all indeed is possible, all indeed is impossible, since the one only is two and the two are one only

Here a line of distinction is drawn between the process in the context of Guru and sisva that exists in jiva-jag, and that of Bholanath playing the role of a s'sua In relation to Ma. In the former case, a sense of duality between Guru and sisa is under-lined, and the Guru separately leads his sisa from the darkness of ignorance to the light of knowledge, revealng the Self in Iden-tity with the Reality, dissolving the ignorance of separateness.

But in the latter case, there is the one and only Reality Ma acting with Herself alone, both as Guru and stsya, which She explains by saying that the one is two, the two are one. The terms 'possible' and 'impossible' are the products of acceptance and rejection, which work in the mental plane only. In the one entity without a second, the terms possible and impossible cannot have separate meanings.

Role of Guru-Sisya Explained-He who assumes such a role (i.e. of a Guru) must have a receptacle (sisya) too in which to place that which reveals in him from within (i.e. bestowal of Guru Shakti to a sisya). Here, in the case of Ma, She is free to play in all roles in Her unrestnced freedom. Properly speaking, Ma has certainly none to give to, nothing to receive as well. All these are Her own actions in Herself (both the roles of Guru and sisya). In jiva-jagat, we hear from the mouth of saints, and it is contained in the Shastras too, that what is realized by one (a Guru) should be passed on to a worthy receptacle (sisya).

But here (in the case of Ma), where could the words worthy and unworthy be applied? Where it is She only in Herself in the form of kriya, the acts of receiving, bestowal and acceptance, all take place in the One alone. This is the functioning of Svakriya pertaining to Bhagavan. The phenomenon here is such that we can neither know nor comprehend it. Response to queries is also not always available in this context.

Bholanath as Sannyasi-In a still later period, again, we saw Bholanath as a Sannyasi, and Ma got his last rites too performed, observing the prescribed religious order (due to a sannyasi when he leaves his body). What a solemn affair it was! In fact, every action too of Ma. concerning any matter in the context of any particular time and place is completed to perfection.

Hearing this portion of the manuscript, Gurupriya Didi remarked (in the context of Bholanath's submission to Ma's command): it was like thrusting one's hand into the mouth of a lion with ease and in merriment, challenging it at the same time to bite it if it could. But it would seem that the lion got paralyzed and kept on gaping at one's face. It was also like putting one's hand into fire with the same challenge to burn it if it could. But instead, the fire lost its power to burn.



Judging by all these mutual activities of Ma and Bholanath, we may assume that if Bholanath had not played such a role, how would it have been possible for us to comprehend that Ma, even from the worldly point of view, could reveal in a particular pattern like this?

From the actions of the two, where two are in one and one is in two, could we not learn that one in jiva-jagat must strive to march ahead unswervingly to realize Bhagavan?

The idea here is that the action of Bhagavan where two are one and one is in two, can be comprehended only by realizing Him.

He definitely grants a situation too in the march when hindrances are destroyed according to the state or stage (of the aspirant).

But what a dexterity there was in those all-perfect patterns (of mutual behaviour of Ma and Bholanath), in as much of which as found expression even in public! In the present context as well, Ma was heard to speak about Svamool as follows : It is eternal, transitory ; it comes into existence, does not come into existence ; it is that which is subject to rejection, subject to acceptance ; it does not exist, does exist ; there is negation of existence, negation of non-existence as well; and even beyond all these. So what is it that is there, not there in Svamool? There are stages, absence of stages, in the context of a particular place, beyond description too at the same time. Certainly, it is not that which can be comprehended in the realm of mind.

Here, in the context of mutual behaviour of Ma and Bholanath, which pertains to Svamoo, Ma gives an outline of Sva-mool, emphasizing that it is all, yet at the same time it is none, beyond description as well. In fact, this is beyond mental comprehension, as all aspects are true in the reality of Svamool.

And when these terms, existence and non-existence are considered as a phenomenon within jiva-jagat, from the point of view of the gross, subtle and causal, they underline what is transitory and perishable. But where there is Supreme Immutability, everything cannot be comprehended through questions and answers although they are dealings within the purview of worldly view, as they are creation and absence of creation pertaining to jiva-jagat. Thus it is that all those actions pertaining to Ma cannot be comprehended within the domain of mind. Does not this truth rarely come as a little flash in the corner of our mind?

A distinction is pointed out here between what is looked upon as action pertaining to the world and that pertaining to Svamool. This mutual behaviour of Ma and Bholanath when considered as an occurrence in the external world, appears as subject to change. But action in Svamool is beyond what the mind can conceive. All contradictory terms like existence and nonxistence being aspects of the same Entity-the Svamool-co-exist in it.

Eternal Union: Self in Self Taking Place by Itself

Question: Gurupriya Didi enquired further: Ma, we are keen to hear about what underlies this pattern of union with him (Bholanath), which appears like a worldly affair. All the time you keep on saying that it is infinite too, and yet, again, you contend that everything takes place by itself. How can this taking place by itself be comprehended?

Ma: Well, Bhagavan, that Svamool itself is playing with this body in the union that is essentially there. So it is He only in Himself and, therefore, all that happens takes place of itself. And, where it is Avyakta, it lies beyond description. Where, again, there is description, it is essentially the truth pertaining to Him.

You talk about the appearance of the incarnations of Bhagavan as Avatars Shri Ramachandra and Shri Krishna. On the other hand, you contend this too that there is no creation at all, that nothing is ever born. Again, where the truth of creation is accepted, there, you hear about the act of stealing away too.*

* This refers to the stealing away of Sita by Ravana and of

-Rukhmini by Shri Krishna.

Where there is stealing, union and separation are there. But that which is Absolute, it is, indeed, there. Everything, such as, it exists, does not exist, negation of existence too, negation of non-existence too, negation of negation too are He Himself and taking place by itself. Where it can take place or cannot take place, both these too, about which you are enquiring, take place by itself.

Union in the Self: Svakriya Beyond Creation-In the absence of absolute truth beyond creation pertaining to the external world, what is Union in the Self related to Svakriya of Mool-Tattwa can never take place.

In Creation, the Same Reality Appears as Two-In a different role, even in the created world, it is He only. He Himself with Himself, appearing in such activities too as in the above context, within the specified span of time, when it is considered within the conception of time and absence of time. This is, indeed, a direct evidence in this play of Svakriya. Later, he too becomes a Sannyasi as we have witnessed with our eyes in the presence of Ma.

In answer to a question, Ma said that:

"� in jiva-Jagat, there is a distinguishing sign of each state and stage of every situation, according to the state and stage of the person concerned."

Among such signs, one characteristic pattern that is obvious, is of becoming overwhelmed, because these (where these signs appear) are places where anger, lust and the like come into play. Becoming overwhelmed like these results in submission and the seeking of shelter.

Now we can understand that here (in the case of Ma and Bholanath), this type of action pertaining to a jiva has no place. In such activities of Hers, She, with Herself in Her own pattern, unfolded acts compatible with Bholanath as Her companion.

The Guru-sisya affair too is within this pattern. If He Himself with these two aspects, assumes the role of His own companion and associates for the pleasure of His own play, then this, of course, we can understand in the light of the above statement.

Often we hear from the mouth of Ma:

"You do say, verily, that Hari is jagat and jagat is Hari-in fact, Hari and jagat are not different. These are not mere empty words."

Ever since we got Ma, we have been noticing that in all the roles She assumes, each takes place by itself. The statement which Ma makes always that Bhagavan is playing with this body, which takes place by itself, in the context of Svamool, leads us to assert that the self-revealed action pertaining to Svamool is Ma Herself.

Here is a further elucidation of how Ma Herself assumes both the roles. There is the pattern in which Hari appears as jagat, i.e. the One becoming many in identity with the One. Along the same pattern, Ma assumes the two roles in Herself.

This is effective only in Svakriya pertaining to Svamool, Bhagavan.

Revelation of THAT in All Its Glory from Within the Unreal

- When we make an effort to grasp the actions of Ma, we find that while maintaining what is unreal and perishable, from within itself reveals THAT with its abiding majesty in fulness-this happens, indeed, in Her entire kriya. As, for example, She, who was dressed as a bahu, became free of veil, brought about a state of motionlessness in Bholanath in a moment, gave effect to other concomitant activities and, then, turned back to the same normal bahu under the veil again. Conversations, questions and answers, words revealing Her Reality-all this happened in the presence of my late father. In that short time, people who had assembled there kept gazing, captivated and quite lost in the sight. That particular time (situation) was in that moment only. Again, everybody left and retired to their respective places. It was like being once lifted up on the crest of the wave. followed in the next moment by resting on a calm sea. Yes, this revelation, which took place apart and away from the masses, did it not bear a touch of the Absolute despite its happening in the presence of an assembly of people? That time was free from the influence of household environment. That is why Janaki Babu, who had darshan of what lasted during that interval, later took diksha (spiritual initiation) from Bholanath, although it was he who had earlier looked upon all these affairs with jokes and merriment. It was reported that from that day onwards, he looked upon Ma as his own Supreme Objective-a fact, which he could not express; it was beyond description for him. Further, by reverentially accepting Bholanath as his Guru, his human life had become successful.

This refers to an incident at Bajitpur, where Ma had declared Herself openly as Puma Brahma Narayan, i.e. the Ultimate Supreme Reality.

The different revelations in the context of the Svarupa of Ma and Bholanath t different situations and places have been portrayed in this insignificant writing. There is also the way to awakening the Supreme Objective relevant to a sadhaka's sadhana from the memory of what was witnessed in their mutual dealings by him. Although the condition of his mind cannot be described, it occurs in our mind that he is taken in the direction leading to benediction.

What we in jil)a-jagat, should take note of is, that there is the extra mundane in the mundane in every step of Ma, even in the open, within human society. How shall we talk about those aspects; what is it that we have understood, we have really no word for it! Only this occurs repeatedly in the mind that what a vast, great, majestic flow it was-the current of those revelations in succession - the flow pertaining to that Supreme indeed!

We know that, in Ma, everything takes place by itself. Even in worldly affairs, this has its distinctiveness and appears as supernatural and extraordinary in the happenings of the world. She, who is within Viswa and beyond Viswa in Her own unique independence, it is She again who, on the one hand accepts Herself of Herself, and on the other hand, there is, in the form of various actions, Self-emanation as intermittent creations, like the gleaming forth of water bubbles. In fact, in the mutual behaviour of Ma and Bholanath, these actions revealed what is beyond and not beyond even within jiva-jagat. Within our limited vision, we are unable to grasp and comprehend the same, but that which came within our direct perception and hearing we have no word for, nor can we explain it to others. So our perception too is not accurate and neither is our hearing. However, a lasting memory was certainly bestowed upon us, and the hope that a touch of the eternal will, no doubt, be ours.

In attempting an analysis of Ma's actions and what we classify as different perceptions in terms of the mundane and extra-mundane, the truth is that it is Ma only, ever the same in Her own light. So all incidents, including those which are looked upon as extraordinary are a revelation in the world of the unrevealed.

The ceremonial handing over of the daughter (the giving away of Ma in marriage) by Dadamahasaya (grand-father, i.e. Ma's father), the concomitant parts of the ceremony that took effect in their appropriate place-all this manifestation in unmanifestation and unmamfestation in manifestation took place by itself. The bringing of this truth to light to us-was it not an unfolding, again, as far as was possible of the particular revelation appropriate to a pa' rhcular place as the form of THAT.

We shall consider all other aspects of this nature in the above light.

Bholanath's Submission to Ma: An Act Of Extra-Mundane, Involving no Yielding to Yogic Power or Worldly Attachment-On the other hand, when we take into account the anagy of the thrusting of hand into the mouth of a lion, challenging the latter to bite off the hand if it could-this expression within our conception and language can apply to one established in the stage of a sadhaka and endowed with yogic power. This certainly would not apply in the case of Ma and Bholanath.

The play in Svamool must, of course, bear its distinctive feature.

How can we comprehend that which remains beyond comprehension? Yet, whatever little can come within the bounds of language is expressed here. Again, it was further noticed undoubtedly, not only in mantras and Kriyas but also in the sannyasa of Bholanath and the Svarupa of his last moment, in fact, whatever was required for a particular kriya was aptly provided in the context of a specific time including the last moment. All this has to be contemplated, and one will understand it in the light of one's individual vision, through one's own investigation.

Where the Supreme Ultimate Bhagavan is in His Svamoolkriya, there, not only does the scope for acts of creation, sustenance, dissolution and decay too exist but also all aspects must be compatible in Him, since He is the One alone. Living in the domain of mind, we have talked only about matters pertaining to the mind. The distinguishing feature of Jivan-mukti is described as something astounding. But what could be said in the present context (about actions of Ma and Bholanath)?

Our language and ideas bear the form and imprint of transitory dealings.

But manifestations here are all, indeed, Sahaj - and not only Sahaj Samadhi, although that play too is in Her. We do not know, nor do we understand what it is. It only occurs to us that this can never be explained through any idea, or absence of idea, in the domain of mind.

Puma Brahma Narayan: Ma's Distinctive Svarupa �

About that incident at Bajitpur (where Ma declared Her Svarupa as Puma Brahma Narayan before a small assembly) yes, here the revelation refers to Herself in Herself.

On one occasion, in answer to a question, it was stated that there is a revelation, which, when it once takes place at any moment, it cannot disappear. When Ma was questioned in the context of the saying of a saint (upholding what is stated above), She replied: Yes, Baba, from the point of view of jiva-jagat, which is concerned with actions pertaining to gross, subtle and causal, this truth holds good, since a traveller, with the object of attaining what he has not till then attained, continues his journey, by stages, he realizes himself in that Supreme depth.

Realizing oneself means realizing all, and through the attainment of that, all is attained. Here is the realization of that Supreme Ultimate in this journey of a sadhaka. However, Bhagavan is Svamool Svakriya and the Selfattainment, which means the attainment of all, i.e. Parabrahma-Paramatma is revealed in that Svamoolkriya.

As Ma says, Bhagavan is in His Svamool-SvaKriya which refers to Ma. Now here a distinction is made between the Svarupa of Ma which She had declared as Puma Braha Narayan, and the realization of a sadhaka, who, through gradual progress, reaches a depth where, when the touch of SvamoolSvaKriya is received, there takes place the self-revelation ot Parabrahma Paramata, i.e. there is a limit up to which a sadhaka can progress, and after that the final realization heyond depends upon the touch of Svamoolkriya, which takes place by itself.

Also, that which is without attribute in the formless and with attribute in form-these are not affairs of the realm of mind. In the play of THAT only, our Supreme Ultimate Objective, all possibilities are there-the possibility of impossible and the impossibility of the possible. We have been hearing from Ma about all such abstruse truths. A reflection of that touch what we could get, for whatever little period, at a particular place, when seen in the light of our mental understanding, makes us aware of a moment of revelation of a pattern (of Ma), from the place of no pattern. This is what occurs constantly in our mind.




The person, who has been instrumental in the preparation to give this book an excellent form, when he put questions, we have heard that, perhaps sometimes, Ma gave answers in a general way. At that time Ma seemed to hold such an attitude that She was in no mood to reply, or would She ever do so in future. It appeared as if She bad no further light to throw on the subject and was completely indifferent.

But the questioner seemed to be unsatisfied and not at all at ease.

In fact, he could not stop pursuing, nor was it possible for him to do so till be had received a reply which was within his capacity to understand. But what actually he would receive, what he would comprehend, about this too, he was not certain. During the period spent in anticipating the reply, he remained in a state of agitation through want, subjected to a feeling of despondency with a sense of distress too, as it were.

In this state of mind, he struggled on, day after day, sometimes month after month. In such circumstances, when some matter of a similar character (which had not been properly grasped earlier) came up on another occasion, he would timidly, with some hesitation, raise the same question again. This time, in reply, Ma would perhaps sometimes speak in a somewhat greater detail. Did She let so much time pass only to bring him to a stage where he could grasp the subject within his limited capacity? It is also necessary that one should arrive at a state of great earnestness with a burning desire to get what one wants. Sometimes Ma comments too:

"Do you know what your sadhan-bhajan is for? Just to remove one's own curtain of ignorance oneself, to be free of the veil of ignorance. Of course, He cannot be revealed through your effort. He is self-revealed and is the Absolute, the pure all-light, free, eternal ; in fact, it is you only in you."

In this manner, he received from Ma, within his capacity, light on some deep abstruse subject. Sometimes Ma said something through signs and indications only. Based on that, he received through questions and answers the little he could, on any aspect at any particular moment.

In the process of taking down notes, perhaps, somewhere, in the midst of his writing, it struck him in the context of a question that it was probably only after making him worthy of receiving the reply that the same was delivered to him afterwards.

This is what he felt in his heart of hearts. However, in the case of Ma, everything takes place of itself. Another idea too rose in his mind 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.



About that incident of manifestation of a mahatma (yogi) that took place in the proximity of Ma, when She was nine or ten months old all this, we think, does not, indeed, bear any relationship of cause and effect. So, that which we notice taking place in Ma, from moment to moment, certainly substantiates that, as Ma says, Bhagavan is playing the play 6f Svamool with this body. This conclusion of ours in drawn through our mental conviction.

At other times, in response to our repeated queries, Ma has said further:

"�there are so many aspects, and that concerning Bholanath is one among them. Even in this case that you are enquiring about, whatever was taking place - was by itself.

Where the question of attainment and non-attainment has no place, there whatever happens is from THAT only. Again, there is another aspect too. Why should there be any attainment or non-attainment, since it is THAT only in itself. So where can there be the question of here and there again? It is natural there as well, since action, non-action too have no bearing."

A vivid picture has no doubt been drawn here of the extreme ardency of the person who was instrumental in giving this excellent shape to the book and his persistent labour to receive light from Ma on deep abstruse matters. But, in this connection, it is clearly pointed out that, in the context of Ma's behaviour, actions, etc., there exists no relation of cause and effect in any matter concerning Ma, and everything takes place by itself. The answers to questions, therefore, have no such bearing of cause and effect at all. All these are through Her Kheyala only to reveal Herself as Her words, Herself in Herself. For Her, there is no second entity to reckon with.

The manifestation of the mahatma too is to be viewed in the light of this truth. In fact, by declaring that the case of Bholanath is just only one among so many other aspects, Ma has made it absolutely plain that all Her behaviour, etc., are THAT only which She states explicitly in Her unique way: Bhagavan is playing the play in Svamool with this body (Ma).




Gurupriya Didi had added further: What all we have witnessed directly is truly speaking beyond conception. When pondered over, it is not that it is astounding only, but how do we describe it? On the one hand, Bholanath was taken care of by Ma like a child-disciple and on the other hand, taking that child by Her side as guardian, She had slept on the same bed in the open, in the presence of all. Of course, Ma's sleep is not as is generally understood but pertains to Avyakta (unmanifest). Those who happened to be there in proximity and within sight of it, f what a strange kind was their mental bhava-some meditating, others doing japa, while still others would be in tears.

The bhavadhara (flow of feeling and ideas) at that time was indescribable.

Some days and time too passed in this phase. On the one hand, considering the husband as the only god of a wife and abiding in the utmost limit of obedience to him, She carried out the entire range of external duties within the view of people and on the other hand, that very husband is turned into a disciple and brought up like a child. Trained under good discipline, the disciple was seen to be led to his Supreme Ultimate goal. Only for the fulfilment of this play, in Her Kheyala, the one manifested, as if two, in dual roles.

At that time, that place itself appeared to have such an unprecedented influence that any touch of the mundane there had no place at all in any thought arising even in a corner of the mind. All this that happened before our eyes, when pondered over, makes us dumfounded and astounded. Who can describe that which lies beyond all description? What had taken place in our own presence, even thinking of that, makes us of a different sort. Was it to engage in a play of this pattern that She had taken Bholanath in Her company, we do not know. Were not all those mundane aspects noticed in Bholanath, we wonder, brought into play in Her Kheyala, to vivify this aspect of Her Lila? Later, when She revealed before us as the Mother of the world, how many incidents were there at how many places with how many people-what is the language that can describe it?




The Bhava Pertaining to Mool of Kirtan


We are already aware that Ma continued to sit mostly at night, and sometimes in the day too, with Harinam. And then, at different times, there followed, revelations of respective bhavas.

Question : Ma, it is observed that those who have distinguished themselves in the spiritual world, even though they had led a family life initially, yet in the pursuit of sadhana, they achieved their objective by self-denial, and in special cases, by renouncing their homes too. Of course, there are celibates as well.

But, in Ma, we see the utmost limit of external service only, particularly in managing household duties to their perfection. Again, She would sit at night, and then there would be no question as to what is meant by sleep, and about food too, it was the same. On the other hand, beginning with Her perfect service in house-keeping, She fulfilled all other activities in their entirety, to perfection Yet, She continued Her Harinam sadhana, and subsequent revelations, etc., accompanied by bhava in appropriate states and stages, took place in their self-perfection. There was no question of renunciation. Wherever She was, there itself was all-Ma! dear Ma, what was the underlying truth here?

Ma : "Well, acceptance and rejection, that is what you mean. You talk of the dual aspects of renunciation and enjoyment of earthly pleasures. Where acceptance is absent, has no place at all, then understand, 'What is it that is to be rejected?' One renounces a family life when there is a family for one."

With a little smite, Ma said again:

"Well Baba, there is no question of enjoyment here, then what is to be renounced? Here, (in Ma), everything takes place by itself, in the context of a particular time. Here it is just that, Baba!"

Question: But how then do you account for your Harinam Kriya?

Ma: "Yes, dear Baba, you talk of Bhagavan.

It is His play,

He plays,

is playing,

and will play, assuming the particular form He likes and takes pleasure in. In fact, whatever you say, it is THAT only.

Here, again, is an interpretation about Ma's diverse activities taking place in their respective contexts. There is none here to initiate action through desire in the worldly sense. Everything takes place by itself. In fact, all is Ma, including actions too which is Svakriya of Svamool.



Meanwhile, one day Harkumar pleaded earnestly to Ma:

"Ma, do please arrange a Hariloot under your Tulsi plant."

Later, Ma told Bholanath: "Harkumar was very eager for a Hariloot under the Tulsi plant. Your Tulsi plant too has grown up well. Would you like to have a Harilooot under this Tulsi plant too of yours?"

Bholanath was overjoyed and replied eagerly, "Yes, certainly, I shall inform Harkumar to hold it just today. He will make all arrangements too for it. I shall tell him at once." Bholanath, then, called Harkumar immediately and directed him to manage it. In joyous elation, Bholanath called all others of the neighbouring locality and requested them to join in making the Hari-Kirtan a grand success. He himself took an active part as well. This Hari-Kirtan was initiated on Harkumar's insistence, so he too joined, with joy, in inviting people from neighbouring houses.

It was approaching dusk. On the other bank of a tank, at a little distance, there was a temple of Lord Shiva. Every evening kirtan was heard from that temple for a short duration. On hearing it today, Harkumar went there to invite those people. They replied that they would come as soon as their kirtan there would be over and asked him to go back. On return, Harkumar started kirtan with the people who had already assembled there; the party from the Shiva temple came in the meantime, and joined in the kirtan with great joy.



At that time, Madhu Babu's wife was seriously ill. The rooms of Madhu Babu and Ma were located in the same compound. On one side of Ma's room, there was a Tulsi plant, and on the other side, in the compound itself was a big neem tree. Ma was sitting on the bed of Madhu Babu's wife, while kirtan was going on. Through the gap in the door She could see and hear the kirtan going on, The little that was possible. Ma saw the entire house filled with a resplendent light, so much so, that the light penetrated through the small openings in the coarse bamboo matting that formed the walls of the room, causing almost everything inside the room to become visible, although there was no lamp there.

Question : Ma, where of is this light?

Ma: "Strange! don't you see, chanting of nam is going on? He who is this nam, He Himself is this light too."

Question: How did this occur at that time, Ma?

Ma: "It is THAT, which, of course, is eternally there but a revelation in that form just occurred at that time. You can observe and hear as well, that in respect of this body, it is that only whatever takes place in the context of any time, and this revelation takes place by itself."

Ma's body was in that kirtan, in an inexplicable way, one with that light, and one with that joy (of kirtan). Just at that time, Her body fell down on the ground from the cot of Madhu Babu's wife and rolled there a little. One of the conch bangles on Her hand was broken, and the entire body was in a tender state. There was no external response to anything from Her body, but there was no unconsciousness either. Noticing that Ma had fallen down there, that sick woman called out someone and reported about it. Bholanath and others came in from the compound and saw Ma in that state.

Everybody said that Khushir-Ma was suffering from a fit.

They splashed water over Her eyes and head, and raised and seated Her.

Ma's body was still quivering and thrilling in quick succession. The pattern of this thrilling was such that, under its impulse, Her body was lifted in the air with an upsurging movement, and nobody had the power to restrain it. There appeared in Her a combination of laughter and tears in a strange way, as if it was a unified relationship of sun and rain. Even comparing it with the pattern of behaviour of a small girl would seem to amount to almost no description at all. Besides an unabated spurt of tears, as if from a syringe, their flow too from the eyes continued ceaselessly. What a unique phenomenon: the body in divine splendour with smile on the face! Externally and internally, a strange wave of joy, as in rhythm with the inhalation and exhalation of breath, was surging all through Her body. There was, at that time, freedom from any sense of shyness and hesitation which are normal under a veil. Even in those who were making an effort to lift Ma and seat Her, the touch of Her body seemed to transform their inner state in a strange wave.

The atmosphere there and its influence over all present, was so extraordinary as to be beyond description. Within that short period, the time, place and environment-all appeared different with the rhythm of nam resonant in every heart. One does not know if any one saw or heard of anything, like this before. For that time, no sign indicating such distinction as man and woman or the sense of any binding, normal for a badhu, was discernible. The same feeling prevailed among all present there. Later, they used to discuss this bhava of Ma among themselves too, with a deep sense of reverence. Those who performed this kirtan, considered themselves fortunate and blessed on the rise of such bhava in Ma through their kirtan.

In one and the same receptacle (i.e. Ma), the flow of tears, thrill of joy, laughter and crying, all happened simultaneously. Later, in that state of bhava, She remained sitting, calm and motionless, for a long time. Quite sometime after the kirtan was over, Bholanath had to hold Her up, and with unsteady steps, Ma was helped to Her room. What a sparkling brightness and warm lustre suffused Her body-a deep exhilaration, exquisite and indescribable. To a certain extent Bholanath too became as if one with this bhava, amazed. When asked about what had led Her to this state, Ma made an endeavour to speak, and that too after a considerable lapse of time, repeatedly stumbling over each syllable of a word and stopping intermittently in between. Continuing in this manner (Her attempts to speak) for quite some time, Ma's body thrilled again and again, accompanied by torrents of joyful tears. The body was in a state of tremor, while repeated upsurging movements took place in an extraordinary way. She was not in a disposition to say or hear anything. Her face and eyes were bathed in a radiant glow-as embodiment of an inexplicable bhava-an exhilaration full to the brim with divine lustre. Even after quite some time, when She tried to speak slowly with an indistinct voice, then too with Her speech breaking off intermittently, She was perhaps able to convey something after a considerable time. Before this, Ma had never witnessed any one losing balance and falling to the ground through exhilaration during kirtan, nor had She heard in particular about such an episode. This was the first time Ma had this kind of bhava. In fact, Ma had never read religious books, nor listened to any discourses on the Shastras, and to hear about this type of bhava anywhere, certainly no such occasion arose for Her. She was young and presently playing the role of a badhu.

Later, we heard of many other diverse patterns of Ma's bhava, and also witnessed some with our own eyes.

(Guru Pryia Didi's version)


On another day too, there was kirtan under Ma's Tulsi plant.

She remained in Her room that day. Bholanath came at intervals to observe the condition of Ma. On that day also, Ma was under the same state of bhava as before, and fell down to the ground. But She got up instantly in an extraordinary manner, and it was noticed that She had the bhava to run, like one who is mad, towards the place where nam-kirtan was going on outside. With eyes upturned, arms raised above, She stood up and was about to fall lacking balance. With great effort Bholanath closed the door and held Her back. His bhava too seemed to become transformed in a strange way through this touch of Ma's body. Now sitting in the room, nam continued in Ma in rhythm with kirtan. Then, with Her entire body, She started rolling on the ground, arms raised upwards, and eyes steadily upturned as before. With all his strength, Bholanath could not hold Her back. It was like a strong current of water which cannot be con tamed by a dam made of sand. Afterwards too, the condition of Ma's body remained the same as before, the entire body also becoming benumbed with bhava. Sometime later, Bholanath told Ma one day with some displeasure What is all this going on again? I feel ashamed to face people. What else could be done, except keeping quiet, which Ma did with a timid look, as though She was such a guilty girl. On account of this, Bholanath stopped holding kirtan for quite sometime.


Depiction of various aspects of Shri Krishna Lila

through music on stage.

Here is an account of an incident that took place a considerable time after this earlier event. A man of saintly nature, named Gag an, had come to a nearby village.

One day, returning from his office, Bholanath informed Ma that as desired by Joy Shankar Sen, the owner of the house, kirtan would be performed in his drawing room by Gagan sadhu that evening, and added that as they would take their food there after kirtan, Ma should arrange for their meal.

So Ma quickly finished her cooking that evening.

At that time, whenever Ma cooked, so many people partook of food, but Ma did not measure quantities on the basis of requirement per head. Ml the same it was observed that with the quantity taken on guess, there was never any shortage of food at any time; it was rather a little in excess. However, it was not that a very large number of people took their meals there at a time then.

Gagan sadhu came at the appointed hour. In the open compound, at the back of the room, where kirtan was going on, Ma, as instructed by Bholanath, came and sat on a cot in the company of four or five others. From that place kirtan could be heard distinctly, unobserved by people. The room had walls of coarse bamboo matting, and a door at one side. In order to keep an eye on the food, to ensure that it was all in order, an unusual pattern of running busily, now and then, to the kitchen and back, like a little girl, carrying a small kerosene lamp in Her hand, found expression in Ma's physical form accompanied by a strange joy and exhilaration.

Gradually She went so deep into Her bhava, that somehow She could just about close the mat-door of the kitchen. Meanwhile, at what point of time Ma had fallen down on a corner of the cot, nobody was aware of. Her hands, feet and part of the head remained hanging from the cot. No arrangement in particular for light was there, only the open sky above. Those who had been near Ma had all left the place after hearing some part of the kirtan, except only an old lady who, because her grandson had fallen asleep there, was sitting quietly, listening attentively to the kirtan.

The attention of that old lady was drawn to Ma in that bhava. At that time, let alone electric lights, there was no proper arrangement there for even kerosene lanterns. By the time the kirtan was over, it was very late at night, and the entire audience left for their respective homes.

Meanwhile, a dog had entered into the kitchen pushing open the mat-door, and spoiled the entire food. Bholanath got excited and shouted aloud for Ma. The old lady who had continued calling Ma for a long time without receiving any response, got tired in the meantime, and was pulling Her body.

Touching Ma's body she felt it of a different sort, as if it was not normal, but like one dead. She herself, too, felt something wrong and in fear called out to someone and said, Just see how your Khushir-Ma is lying in a benumbed state. Her entire body has turned cold."

Bholanath, accompanied by two or three others, came there and tried hard to make Ma get up. Failing to do so, they all lifted Her together, brought Her into the room, and laid Her on the bed. The kirtan party was fed by making alternative arrangements, and by the time they bade farewell to the party, it was already approaching dawn.

Dawn broke, but until then, there had been no movement in Ma's body. Whether there was any respiration or not could not be ascertained. Like a stone, and cold, She remained lying in the same condition. She, who always moved about covering Herself with a veil in the outer world, was now lying unveiled like a small girl in the presence of all. Where had those restrictions vanished today?

Upon this Bholanath got worried and frightened too.

He sought advice from any whom he found close to him, asking, 'What shall I do?" Never before had there occurred a state of this nature.



In the entire house, a feeling of agitation, worry and anxiety prevailed among all, Someone counselled that a kirtan should be held for a second time. and all agreeing unanimously on this proposal, called Gagan Sadhu again. On listening to an account of the entire episode, he almost cried and said, 'Why did you not report this to me last night? How fortunate I am that there was the rise of such a bhava on the occasion of my kirtan." Immediately and with joy, he started the kirtan of his religious stage play, which he had sung the previous night. Here it refers to the Pala kirtan only. Ma was carried to the room where kirtan was going on and laid along a side in a corner of that room behind a curtain. By the time the kirtan was over. it might have been a little over 4 o'clock in the afternoon. But still not the least response was there in Ma's body. Her breathing too had stopped, and all were worried. The sun was about to set.

We have heard that when arising to outer consciousness from the state of bhava that a sadhaka is in, there lake place all changes arising from pure sattvaguna and those pertaining to body due to pure Bhagvat bhava (bhava related to Bhagavan), as referred to in the Shastras, etc. But that which was noticed in the body of Ma, before and after (kirtan), how could that be interpreted in the above light?

In reference to Ma's bhava, the emphasis here is in the context of Svamool, signifying its uniqueness, in as much as it is unrelated to any cause and effect. However, a sadhana in bhava-sadhana experiences those ashta satvick bhava (eight physical modes due to height of sentiment) when established in pure sattvaguna.

After a considerable lapse of time, when there were signs, in Ma's body, of return to external consciousness, there appeared in slow progression, with intermittent halts, diverse phases of bhava which continued for a long time. When Bholanath tried to examine Ma's eyes by pulling up the eyelids, the eyeballs were found to have turned far upwards. The body appeared like a piece of cloth, and apparently with no manifestation of any sensation all over the body. That which Ma talked about repeatedly as Avyakta (Unmanifest), may be this pattern of bhava in Ma pertains to that Avyakta itself.

This state continued for a long time and later, the return of a little response was noticed in Ma. Coldness of the body too gradually abated a little. The local people, who were present there at that time, remained in their own course of bhava, in tune with the prevailing situation. The extraordinary forms of this pattern of bhava (in Ma) followed one after another over a long period. Intermittently, as a response to a particular aspect appeared, it disappeared immediately after-the little that was manifest, vanished again. This continued occurring in sequence. What a deep steadiness it was, accompanied by calmness as well. Moreover, the manifestation of a particular aspect became revealed in the open. A touch of deep divine love, devotion and reverence found play in all for the moment, even in this sight. In proportion to the little touch they had, the bhava they received from it remained ever in their memory. A sequence of bhavas followed, the limitation of time having receded to oblivion.




Question : We have heard about ashta-satvick. But Ma says that Bhagavan is playing with this body. What is the significance of this aspect of Ma?

Ma: "Is there no Mool of what you understand by the aspect with Nam-rupa (name and form) and Sakar Sagun (with form and quality)?

In the Svakriya of Svamool, where all Mools are present, this aspect too must obviously be there. The nam of Bhagavan and also the rupa of Bhagavan that are witnessed by one, do you mean to say that there is no reality of that nam and rupa? In the nams of Shri Vigrahas (deities), and the Avatars, the distinctive character of their respective revelations in the context of a particular time and place, is there. In Svamool, however, all aspects in totality exist."

Here Ma points out that each line of nam-sadhana has its individual origin, and when one gets established there, one experiences revelations pertaining to that nam in the form of ashta-satvick bhava. Whereas, the bhavas of Ma have the distinctiveness of Svamool, where Mools of all bhavas exist, and She is free to play with any one of them, all beyond the realm of gunas, and here She plays with the Svamool of ashta-satvick bhava.

Question: Why this restlessness?

Ma: In the place from where the movement in your realm of mind originates, there is also the unbroken steadiness sustaining restlessness and absence of restlessness. But in Svamool there is Svakriya, i.e. He is in Himself only, indeed He is alone with Himself.

The entire world and beyond the world, the manifest and the unmanifest respectively, are all in harmony in the context of Svakriya. Indeed, this takes place in the instrument in identity with the Self pertaining to Bhagavan. Consider this side as well-just as the entire seeds of a tree, in their immutability, are sustained in the tree itself away from view and out of sight, yet there is movement too of the same seed in the form of tree, within the purview of creation, sustenance, and dissolution. Also, the source from which originates the entire world, and the mystery of creation in particular, in the manifest and unmanifest respectively, try to comprehend.

That initial spandan, about which you talk, try to understand, where it is.

Here SvaKriya is explained in a different light, i.e. the co-existence of manifest and unmanifest in harmony, which can take place in Svakriya only of Bhagavan.

The manifested world, and the secret of its creation remaining unmanifest, operate simultaneously, in that Svakriya itself.

Similarly, simultaneous movement and immutability are also seen in that light. This is explained through the analogy of the co-existence of seeds in a tree remaining unseen, while that seed, as tree, is subject to movement i.e. birth, growth, decay, etc., at the same time. This explains the answer of Ma about Her restlessness, in the context of Her bhava in kirtan.

Returning to the previous context, many remained steady and calm, with tears in their eyes, absorbed in their own meditation and japa too. An exciting emotion of this nature pervaded the entire atmosphere. What is hat which is called the Svamool of ashta-satuick? How are we to give a description of this extraordinary and exquisite aspect-all that was heard by people from the mouth of Bholanath as well? Often what is heard from the mouth of Ma as Moolkriya, this revelation, as it occurs to our mind, should be the reality of that Svamoolkriya.

Ma's Recognition (Through Her Kheyala) of the Spirit of the Age;

Kali-Uga: Ma as the Embodied form of the Bhava of Harinam-

Once, in the proximity of Ma, it occurred in our mind that Harinam, which Ma got coming out of Her father's mouth, had revealed itself taking that pattern (Ma's body with the bhava) within this moment. Ma is here giving recognition to the spirit of the age about which we have heard from whomsoever it may be and in whichever place. Now we are reminded of what Ma says:

"� i.e. 'All the four Ugas are contained in each guna'."

So, in Her Svamoolkriya, in order to have the play of all aspects in perfection, these kriyas (bhavas) too were included, the aspect of absence of kriya too. About that perfection, whichever current it is related to, it is perfect with its entire body. But She was never bound within the Limitation of a particular current. In the performance of all kriyas, complete in all aspects, She was yet free from any bondage within it. But that which is Avyakta, where is the word for it?

In the context of the doctrines of different sampradayas, Ma is free (to play with any of them) We do not understand such phenomenon, nor have we heard about such things. So, how are we to comprehend this mystery through this mind of ours? We, therefore, keep quiet. But how to account for this silence of ours, sustained by what-what are we to say Ma?

Moment to Moment Separation and Union of the Lover and Beloved:

New and Ever New Rasa Pertaining to Svamool �

Whether or not Ma paid any attention to our words, we remained in the same state of darkness as before. However, we have heard about the unique revelation related to a particular sampradaya* an eternal separation (between the lover and the beloved), a moment to moment revelation of rasa (sweetness) bearing that Svarupa (reality).

*In their sadhana of duality, Radha and Krishna

are considered to be inseparable Reality.

Ma's bhava here is of this line but in the vast self-complete aspect of Svamool, amazing and inexhaustible too.

Sadhaka's State with the Revelation of All Aspects Pertaining to Ashta Satvick Bhava - But in jiva-jagat, in the case of a sadhaka, upasaka or tapasvi, perhaps it reveals in that state, which when attained, all aspects of ashta-satvick bhava come into play, as mentioned in their religious scriptures. However, along with the return of Ma's body to outer consciousness, there was a marked feature, deeper still, in evidence, which is impossible to describe. The kirtan was over, but the environment and up to the firmament too was permeated by the vibration of nam

Here is an explanation of Ma's bhava in the context of Gagan Sadhu's kirtan at Ashtagram. The particular physical appearance of Ma is a pattern that the bhava, in the context of Harinam, has taken shape, Regarding Harinam itself, it is claimed by some sampradayas that' in Kali-Uga this is the only line of sadhana.

Ma's sadhana with Harinam is perhaps a due recognition of this, although, as we know, Ma is not confined within any particular aspect but is free to play with anything according to Her Kheyala.

The inner bhava of Ma here is explained in the context of a particular sampradaya, the objective of which is revelation of the divine couple Radha-Krishna. Though this duality is ever inseparable, there happens, according to that sampradaya, moment to moment separation and union, revealing new and ever new rasa (sweetness) pertaining to that Svarupa. Though Ma's bhava here is of that line, it has got its unique characteristics of vastness, splendour and perfection pertaining to the Svamool of that aspect. However, in the case of a sadhaka, pasaka or tapasvi in jiva-jagat, who follows this bhava-sadhana, all those eight satvick bhavas reveal in entirety when a particular stage is reached.

The Vaishnavas who were present, observing from a distance, cried with irresistabie emotion. Many were in the same state among those who were present there. None was touched by any such feeling about Ma, at that time, that She was a badhu within social restrictions. That She appeared like a small girl, even this analogy is inadequate. It was a strange phase at that time. It was noticed that those who were there, were unable to give exact description. In that musical composition, there was a portrayal of a deep emotional upsurge in the context of the dressing up of Krishna with sandal paste, and there were also more and more other aspects.

Gagan Sadhu and many more others were suffused with tears, they too were under an inexplicable emotion. Those who had witnessed and had carried Ma's body here with their hands, they too were in a torrent of tearful joy, and were under the impulse of a strange emotion. At that time, the trend of emotion permeating the house, the atmosphere too, was flowing for a long time in an extra-ordinary current of flood. Whoever visited the place, felt himself in an abnormal emotion, as if the influence of a divine current was perceived in the house. A sensation pulsated throughout the village.

For a long time, hour after hour passed in this way.

Later, Ma was carried to Her room and laid on Her bed. At that time, Her body was in a tender condition, as if it was a piece of cloth, and rested on whichever side it was turned to, remaining motionless. Much later, one afternoon, at a certain time, Ma appeared to be a little normal at intervals. Quite sometime even after this, Sharada Babu asked Ma: "What did you experience during kirtan, why are you in this state?"

Ma's body was still abnormal, and at that very moment, tears rolled down by itself from Her eyes in a torrential stream, and could not be wiped away even through repeated efforts. Part of the cloth She was wearing, got drenched with tears, and started dripping too. Her eyes remained fixed in the air. In reply, like a small child, with intermittent uttering, and also lispingly combining each syllable with the next, through repeated attempts to form a word, Ma spoke little by little, and over a long time, just a little.

At night, when kirtan started, and the kirtan party was singing the introductory stanza of their song:

'Oh Gaur and Nitai, do please condescend to come",

then Ma, while going to and coming from Her room, noticed Gaur, Nitai, in the midst of the kirtan, appearing as two boys. The walls of the room where kirtan was going on, we have already mentioned, were of coarse bamboo matting. This sight was free from the barrier of those walls. The entire room was completely illuminated by a pure white light tinted with a golden lustre. The pattern of illumination too was full of a strange deep light.

Where the boys had come from, Ma did not speak of this at that time. After a lapse of many years, once, on being asked repeatedly, Ma replied, "From there only." We felt that this manifestation had originated from none other than Ma. After a considerable time when asked again, Ma is reported to have said:

"At the outset, when seated outside to listen to kirtan, at that very moment, hands and feet, in fact, the entire body gradually became benumbed and turned cold. What happened?-a strange sort, strangely inexplicable, as if lacking expression. The body was in identity with kirtan in a strange way, but was also in identity with all in a particular manner. The immutable aspect, of course, was, definitely there, the body remaining steady and immovable too-so strange it was."

Talking in that vein, Ma stopped abruptly. Afterwards, She added:

"All these aspects are such that they cannot be explained through words. The little that is told, falls short of exact description."

Kirtan was performed for the second time too. Long after this performance, the kriya of Ma's outer sight returned. After that, on repeatedly enquiring about what Her state was then, we heard Ma saying, In identity with all, and with the distinctive character of the bhava of that time too." In an attempt to throw light on the previous incident, Ma stopped abruptly and kept quiet. We could realize later that there was no room for further elucidation.

In the face of these words, what are we to comprehend? Can we draw this conclusion from the above indication-such as, that which exists in its absolute state or in a single bhava; again, at the self - same time, it is in particular identity with particular aspects, appropriate to particular moments.

It is a play of two, even when it is one.

It would be She Herself with Herself - the few words we could get from Ma's mouth in the above context. She Herself wrought the securing of, permission to do Harinam when initiating it, and observed the same as well.

This is what we feel.

Reverting to the previous context, Bholanath and the rest, all had noticed, that at the outset, Ma had no initiative to cover Her body with cloth, even in the presence of all. Where was there the possibility to have any dealing on a dual plane at that time? Gradually, the relations around put the clothes in order on Ma's body, in their proper place. Even after this, for more than three or four days, a drowsing exhilaration was particularly noticeable in Ma, openly also in the presence of the outer world. It could be observed from the very sight of Her. That place too, at that time, appeared different. When, again, She spoke to someone, the latter could not express his inner feelings (then aroused) adequately. During Her conversation with anybody, an extraordinary joy in Ma would find play externally-the joy, molten and drooping, as though its pattern was exuding from Her entire body along with Her words, etc. as well. The appearance of the face was exquisite and unearthly. The forms and pattern of speech and movement too seemed a part of that joy.



On another day, kirtan was performed in the house of that aunt of Ma, under her Tulsi plant. Bholanath is reported to have secretly instructed a woman to look after Ma. Ma was sitting that day too in a room, far away from the place of kirtan, in Her usual way, as She was in the habit of sitting daily. At that Lime, there was something like an electric touch, originating from within. Ma was now sitting in an asana, beautiful and steady.

But She observed that as long as kirtan was going on, the body remained in the same steady posture, in a grave mood, as if She had become submerged within Herself, and She remained sitting immovable like a stone for a long time. Later, some one came and gave a thrust to Her body. But that too did not have the desired effect. After a considerable lapse of time, Ma was Herself slowly getting up, Her body appearing as if lethargic and benumbed. The body, though benumbed, there was yet the manifestation of joy full to the brim, externally too. The beauty of Her face at that time, and the form and movement of all parts of the body, were so strange that they cannot be described.

Later, Ma with the help of someone for a moment, went to Her room. People heard about these phases of Ma, as little as they could, from the mouth of Bholanath too.



In another house, at a distance, kirtan was performed on another day and Ma was taken there. Due to a slight change in bhava taking place in the body, Ma somehow managed to return to Her house quickly. Since the day kirtan was initially performed under the Tulsi plant, the moment any nam-kirtan, etc., reached Ma's ears, immediately, like the action of electricity, Her body would quickly turn abnormal. Even if an effort was made to control the inner bhava, the body did not cooperate.

The particular aspect of bhava, like the flow of a strong current, would at that time come into play in an inexplicable way.

Question: Ma. how is it that this bhava could not be controlled, even when you made an effort to do so?

Ma: "Could you get that? That pattern was bound to take that shape there. Where worldly manners are concerned, as modesty, shyness, they are definitely to be kept under discipline. But where the action of Mahashakti (Super Power) comes into play, could it be controlled through any effort? The action of the Supreme Power, surging by itself, must have its sway in this case. The particular pattern relating to a specific aspect, at a particular place, comes of itself, takes place too. What is to be done, tell me? But so long as it is within one's capacity, whilst living in the society of people, there must be a particular emphasis on the acts of modesty, shyness and the like. One must make a special effort to imbibe these good qualities. But when all such barriers are broken, then. what is to be done : this would take place of itself, it does happen, dear Baba!

All these relies to the queries you are now making, there was not the least sign of them at that time.

Question: Ma, how to account for this complete absence of signs (of giving replies), the same body (Ma) is before us?

Ma : Where is there the possibility of an investigation of abstruse subjects, a discussion of religious code as reflected through the intelligence of a pundit, from the mouth of a child? How can there be the state of childhood and boyhood, then? An analogy is not to be taken in all its parts, one must accept the relevant portion only. As aspect in predominance would occur at a particular time, it does take place.



So, where the predominance of nam is taken into account, it is definitely there, at its appropriate place. The particular form of kriya that was to come into play in the present context, it would occur. Where the true Supreme Power is concerned where 'you' is only 'I', 'you' and 'I' refer to me only, here, in the strong torrential flow of the great Supreme Power, the particular pattern of washing away the barriers of modesty and shyness, has evolved. This is indeed the Svakriya pertaining to Svamool. Otherwise, how could that One be, which is unalloyed and genuine, related to the path of a specific sadhana. That is why whatever occurs here, takes place by itself.

Ma's indifference during her bhava, to the prevalent sense of modesty and shyness, binding on a woman in society, is explained here again in the context of Svakriya pertaining to Svamool. The play in perfection, of the aspect of this bhava in nam-kirtan, is taking place in Svamool itself, depicting that of Mahashakti, where the plane of duality no longer exists, So here, what is I, is you also. Therefore, in the absence of a second entity, the question of those social disciplines of modesty and shyness have no place in the present context.

Again, while under social discipline, She acts as a perfect model of modesty and shyness-as in any aspect, it is She only-and plays in perfection In Her innate freedom.

One day Kirtan was being performed at a distance somewhere.

Madhu Babu's daughter was in Ma's lap, and when She was about to fall down along with the child, Bholanath caught hold of Her. On enquiry, Ma said:

"Do you know how that was happening? The body was drooping down, and as the hands relaxed, the child was about to fall. The body was completely benumbed; as if every part of the body were drooping down, and melting!"

When Ma plays with any aspect, the nature of that aspect must be there. Even after that kirtan, it was observed that Ma's bhava, etc., took different turns on different days. When someone happened to be a witness to these phases, even if he were an outsider, he would feel inspired with an extraordinary feeling of reverence and devotion in his heart.

Much earlier, when children used to perform kirtan, sometimes someone among them, would, with laughter and teasing, tell another:

"Be careful, lest you fall into a Dasa (trance)!"

Ma had only heard the word Dasa from someone's mouth, but how it actually was for a person to be in that state of Dasa, Ma had neither seen it at any time, nor had heard about if from anyone. A study of books on any such subject was obviously impossible. To see anyone in such a state was totally out of question. There was a good tendency to perform kirtan among the villagers of Ashtagram. When the neighbours present, referring to Ma, started talking in whispers among themselves, that She falls under a bhava, gets into a Dasa, Ma was, as if, to tally torn with shyness, as if Her eyes were full of tears-this manifestation, again, was observed for the time being.



Impediments on the Journey Aimed at the Realization of the Indivisible Whole:

Various Powers-Transitory kriya.



On someone bringing to the notice of Ma, how the actions of diverse powers hold sway over various people, and upon enquiring about these different powers, Ma once said, in this context: "In jiva-jagat, where an extraneous power exerts a dominating influence over someone, the latter gets overwhelmed and sometimes becomes even senseless.

After all, these effects are all due to ignorance no truth of any distinctive nature is revealed here.

There is another side as well. The type of power mentioned above keeps playing on a person; he becomes aware of it later but cannot muster enough strength to resist it, though intensely desirous to do so. This kind of action takes place in jiva-jagat, when one is lacking in spiritual power, and all this comes into play unknowingly, through ignorance. There is yet another case, in which, while the extraneous power is playing over one's body, the latter demonstrates a feeling of joy. The least sign of a touch of the knowledge of divine abstruse truth, and of revelation of identity with his own power, cannot possibly have any place here. For the time being, he observes the action of the power, just like one paralysed. Where does this power originate from, and what is its characteristic feature, he is absolutely ignorant about it. The talks, etc., that are delivered by him, under such a condition, are just a combined projection with the mind. What all these are, none of them is within the capacity of his understanding. He remains aware of just this much, that an extraneous unfamiliar power is working on him at that time, which delights him and he relishes it. This external, unknown power attracts him. He is unwilling to give up this pleasure, is not inclined to remain without it, as he is governed by desire and disinclination. The touch of the power revealing the Reality is totally absent in this case. This state leads to self-propaganda for name and fame, accepting of devotees and disciples, while enjoying the same heart and soul. Being within the realm of men(al acceptance and rejection, all these are transient indeed and should be discarded.

Question: Why does this happen?

Ma: "Suppose somebody offered you something to eat.

You got attracted by the delight it gave and its taste. But you are not at all familiar with that thing, nor with (he source of its delight and taste. Even the desire for such knowledge is not awakened; you are just enamoured with the pleasure it gives. Now, at that time, perhaps in the con-text of some topic, some words may come true or prove abortive; this may happen just on a worldly level. But at that time, you consider it as pertaining to the same source from which the joy originates. That such an adherence is a hindrance, harmful and indicative of evil, would not convince you even if warned.

Again, in a different state, someone delivers discourses on reflections concerning subjects of divine nature, answers questions, and is endowed with poetic talent too. All these, of course, are enjoyable to listen to and to observe, on the part of both the speaker as well as others. They appear attractive to the public, and bear an aspect of inflating the ego too (for the speaker). Since such things pertain to the domain of mind, they take place through mental contact. A powerful combination of one's ego-based intellect and an aspect of external power leads to such a phenomenon. The innate self-power remains dormant here ; he is not aware of it. Such a combination of an external power with the mind, results in a feeling of temporary joy in him. He is reluctant to give it up, but all these are a great bondage. If he so desires, he can take refuge in someone really great, to help him to restrain the obsession due to this external power. But he is not inclined to keep it under control, and that is why he is unable to do it.

These words are only meant, in the context of the various changeful forms of states induced by the play of an external power.

He feels that, may be, it is the form of the deity he adores, who is speaking, for the time being, through him at that moment, and he is enthralled in that joy.

The point to be noted here, in the context of Devata and Devi (god and goddess) and the like, is that usually one talks about possession by a particular Devata, without being exactly sure as to which is the shakti (power) holding him in its sway. Again, there might be a different Shakti too, which might be playing through the initial one, since the passage for such a power is open in him without his knowledge. Some people, in fact many, subject to such influences, have approached this body (Ma). Out of such diverse types, one may pass away one's entire life under a specific category.

Besides, O' Baba! There are so many other categories one is subjected to; you too have witnessed them yourself. These are all affairs of the realm of mind within jiva-jagat.

Through all this, understand one thing, i.e. that none should be under the spell of any of these aspects, at any place, in any way. This is a particularly great hindrance in progressing towards the Supreme Objective. Moreover, it has been heard that, at a particular stage or state, the health of someone was impaired beyond recovery. One can save oneself from such various powers and spirits, if only one cares to take refuge in some spiritually powerful person."

Question : (As some people say), Bhagavan is speaking from within, what does this mean?

Ma: That is what the mind speaks, and, therefore, it relates to the mental kingdom only. So long as one is within the realm of mind, there may be a little reflection of some aspect of divine bhava, but this too is temporary, only for the time being. Because of the little fervour, which sustains the word related to Bhagavan, he feels that it was an inner call from within. In some cases, when a prophecy is fulfilled on the worldly level, it is because of the fact that the words of the prophecy were in concert with svasti*.

Svasti is a benedictory incantation carrying a power that comes into play by itself at certain periods during the day and night. And, if any word uttered by anyone happens to be in conjunction with that power, it is bound to come true - it is a natural phenomenon which can take place in the case of any person, and does not reflect his attainment of yogic power.

However, as a result of this the person may be considered a vastly advanced soul (wielding yogic power). This wrong idea is due to one's unfamiliarity with the vast all-encompassing pattern of spiritual power. After all, it is a matter of the mind, which is subject to illusion, and one is not aware of how one gets deluded. So, lacking the power to comprehend properly, whatever one observes and hears, the mind is overwhelmed by it.

Do you know what this svasti is?

Here is jiva-jagat, where you are always in the midst of talk, movement, and all the rest that you do. When you perform duly some rituals, puja, etc. there, in due order, you will see that you follow what is termed svasti-bachan (utterance of the word �svasti�).

This word svasti is then pronounced thrice.

When this pronouncement happens to be in concert with the power that is released at that moment, what is desired comes true, and that can be effective in the case of all. Here, the question of bearing any idea, or the absence of it, having support of any power or not, has no place.

And that which is in disharmony with svasti becomes abortive.

Through the entire actions and ideas pertaining to jiva-jagat, the working of svasti-bachan is taking place; so there is on the worldly level, that which is fruitful, and that which is fruitless. That is to say, when it is in svasti, there is the attainment of the desired results, otherwise there is not. This is only within the purview of pre-destination. Initially, there takes place the awakening of an urge for action in you, leading to the definite shape of the action in its gross material form. That power of svasti-bachan is working all the time in the context of particular places. In fact, in all this, there are many aspects too.

(Reverting to the original subject), Ma said:

"�yes, certainly there may be a sudden outpouring of beautiful poetry from within but one is not aware of any particular power or talent. It comes at times of itself, but at other times, there is no flow even though one may desire it; it is this much only. There is no cause for fear in the working of such limited poetic talent; this takes place because of past association.

There is no question of any attraction to anything, or its absence; one just spoke, (in poetic verse), as the urge was felt, and did not speak or write when it was not there. The possibility of all these faculties has its source in past earned good impressions, and in conjunction with some favourable association. This kind of manifestation is without fear. Apart from this, all the rest is due to actions of unknown powers, and as such, is indeed a cause for alarm for the person concerned and should be discarded.

But in the case of a sadhaka, there the position is different. He may have these manifestations on the strength of his sadhana and might experience power too. But so long as his innate power does not reveal in identity with himself, in form and without form, and while power and action do not transcend the plane of duality, there remains, in some eases, the possibility of hindrances, etc. arising in sadhana at certain times. That is why the sadhaka should take care to follow the instructions of his Guru very carefully, according to his prescribed line of sadhana. Also, abiding in ingenuous faith, he must rely on Bhagavan. In order to get himself established in identity with the true form of reality, he must resort to unbroken remembrance through japa, dhyana as might be prescribed in his line of sadhana, under the instructions of his Guru. It was reported that someone had an experience of shakti (power), and conversation, etc., with the form of that shakti. In the meantime, things turned in a direction opposite to that which he desired. As a result, there was more confusion and distraction, and the sadhaka was at a loss, not knowing what the matter was. The fact is that the power to understand was missing there. In this case, there was no revelation of his own power. In fact, this was the action of a foreign power, resulting in further restlessness, extreme anxiety and sorrow for him.

Where one is distressed by these hindrances, one must get the proper remedy for their obliteration through the guidance of one's Guru. One thing must be remembered here. Through the process of working for the effacement of ego, there awakens the divine power, i.e. the particular pattern in which the innate shakti reveals as his own reality. As long as his own power, acting in unbroken continuity, does not reveal in identity with his own Self, he must remain devoted to action that destroys hindrances, through the process of accepting what is right, and rejecting what is wrong.

As a sadhaka marches ahead, initially with simple faith and one-pointedness, when these qualities are experienced as his Svabhava, the extent of such experience as truth is a measure of his advancement in himself. Where Guru-Shakti (power of Guru) is rightly awakened there it is that Guru-Shakti, which does not allow the distracting forces to remain permanently, though they may work for the time being."

Question: A prophecy was made that a particular event would take place in the world at a certain specific time, but it did not come true. What is the stage from which such a statement is made?

Ma: "When, in the domain of mind, someone dwells upon some spiritual ideas, then, depending upon the per-son's particular stage, there come from him words of spiritual truth, which appear to him as his own realization. He feels that he has had this realization from within himself. From this itself, it is understandable that there is separateness here, since this experience is contained within form and quality. So you can draw your own conclusion about such a prophecy coming true or otherwise. In the realm of mind, while abiding in the ego, such a pattern of language and ideas is but natural. The truth he speaks about is claimed to be his own experience. But where is the revelation here of all aspects and absence of them in the kingdom of Bhagavan being in identity with the Self, his own Reality. In this realization, investigation has to be made of the infinity and oneness in their proper context.

Because, without the dissolution of the Granthi (knot of ignorance), where is the possibility of revelation of Self, own Reality? Therefore, as many revelations as there might be, one has to search for what is there and what is not, within the periphery of the infinite aspects of Tattwa (relative truth).

Ma explains how, due to ignorance, various phenomena occurring in the realm of mind, through the agency of foreign powers, are considered as spiritual experiences. Further, how they have an injurious effect on a sadhaka, and how, in terms of a prophecy, these experiences prove to be futile. Ma, then, pointedly remarks that the sadhaka should be continually on the march for effacement of the ego, following the instructions of his Guru with sincere faith and reliance on Bhagavan. This will help to awaken the inner power. Initially, this reliance and faith are a mental attitude, which, with progress, should become a part and parcel of his Svabhava (being), helping him to attain identification with the Supreme Reality, which should be the objective of the sadhaka. However, in the process of illumination, there should take place the awakening of Guru-Shakti, which repels all obstructions on the way.

Further, the experience of the Reality in its different aspects is explained, such as everything is Brahman, all aspects in identity with the Self (Sarvaim Khalvidam Brahman); there is nothing excepting Brahman, absence of all aspects (Neha Nanasti Kinchana); Brahman is infinite (Anantam Brahman). Since the Reality has infinite aspects, the revelation to a particular sadhaka can be any one of them. Here, by implication, Ma points to Svamool, which is all aspects, and this should be the ultimate goal of the sadhaka.



Svamool: kriyas In Connected Sequence

and Beyond Too

Everything related to Ma, in the context of any place, is Ma only-this is what occurs in our mind. All is Hers, She only. All sides pertaining to Ma, in the context of any time and place, reveal THAT only. At Bajitpur, when Yoga-kriya and the like were initiated with specific intensity, a little before that, for two or three days, there was a rise of bhava; etc., in Ma upon hearing Harinam. But again, in the context of kriyas related to control of breath, particularly when She was playing Kriya yoga, Mantra Yoga, in fact all kriyas, rapidly for a long time, day and night, with unbroken continuity, a manifestation of various bhavas, of ever a new pattern at every moment through Harinam, was not noticed in Her at that time. Could not Harinam reach Her ear even from a distance at that time? But a rise of bhava, etc., was no more noticed. In the midst of all such kriyas, She remained absorbed and totally undiverted, day and night, without any break. In answer to a query, Ma once said, these are THAT only, where is there a separate entity to talk about and listen to?




Question: All nams are there, and one chooses to recite a particular nam as inspires one's spirit. There are inevitably experiences, as there should be, at stages on the path of sadhana. But what is it that counts in the context of Mool Tattwa (Supreme Truth)?

Ma: "While engaged in the repetition of nam, there follows revelation of all nams as permeated by the same nam Simultaneously with the revelation of nam as all-permeating, the moment the attraction of Mool Pranav follows, it (nam) has inevitably to be in the Avyakta, since it is Svamoolkriya.

This is because when the Akshar (Monosyllable Om), where mutability is not possible, being immutable, that is that Mool Pranava, and the moment it reveals, there is the attraction of Avyakta which leads nam to that Avyakta. This aspect, as you may state-the moment the reality of Mool bhava reveals, at that very moment, it is in Avyakta through the attraction of the latter.





You repeatedly talk about Sakar (with form). Again, you say Saguna (with quality) as well.

In Sakar, the form itself is He,

and there is actionless action, i.e. in action, there is He Himself, Himself is Svakriya.

Again, when you talk about Saguna, well, which is the quality to which you would ascribe predominance? You talk about good quality. Bhagavan, the Truth itself, pervades all (qualities), just as the essence of ice permeates water. When this quality which is in identity with the Self, in fact, the Self Itself remains immutable, at that very moment, that ice melts into water, i.e. that formless.

In infinite (dualities) there is One, and in One there are infinite - try to comprehend this truth now.

This analogy, here, provides an elucidation of how nam leads to Avyakta, i.e. that which is without name and quality. Because all nams are He, so also are all qualities and actions, and where this revelation takes place through repeating a particular nam as one's sadhana, it is like the melting of ice - which, in essence, permeates water-into water, dissolving all nams and qualities. That is he revelation of Avyakta, the state of immutability. In other words, when He reveals as all nams, as all qualities, as all actions, it leads to the revelation of immutability, i e. He only which is Avyakta, without Nam, quality, or action.

There is also a mention of attraction by Mool Pranava. The entire creation of name, form, quality, etc., is the projection of Pranava. When all these diversities merge into a single entity, then Pranava remains by itself, i.e. in the state of its Mool (origin), which now identifies with Avyakta.

Again, how beautiful are the states of names and forms on the ephemeral level.

Try to understand also Avyakta itself in the Absolute, where the particular reality is in identity with its form, in identity with its quality. Now sort out name and quality as the case may be, just as a description of all parts of the body of a Vigraha is considered in the minutest detail. After all, a Vigraha will reveal the Akshar, which is immutable. The body of the Vigraha, in identity with it, is infinite.





The particular Tattwa (truth) received from the Guru, and revealed in one or another sisya in your proximity, is one among such infinite aspects. And where the question of infinity has no place, that which is Svamool, which is in creation and absence of creation-there is He Himself only. It is there that what it is, is not there; what it is, is there.

There is negation of non-existence, negation of existence too, negation of negation too-in fact, it is not to be expressed through any idea and language. Where is there the possibility for expression by sound and syllable? This is eternally present in the kingdom of Bhagavan. Thus, this source (objective), revealed through a journey on a particular path (of sadhana), is unique for a particular sadhaka. But it is for one in ten million, to realize his Self, which is the sum total of all Mool..

There is that Svakriya (undifferentiated actor-action), Svaras (sweetness itself), (Sva) Amrita (Immutability itself).

Though Vigraha is one only, yet according to varied objectives, the same Vigraha appears as infinite, since lines of sadhana are infinite, and each line having its own Tattwa, and each Tattwa having a separate Mool, so all these Tattwas with their individual Mools are infinite.

But in the context of Svamool, the question of finite and infinite has no place. Svamool, all Mools, is He, in creation or absence of creation, in all and in absence of all, i.e. the sum total of all Mools, which He alone is.

Here is explained Svakriya Svarasamrita, i.e. even in the state of immutability it is all action, all sweetness, all at the same time, where the question of time and no time has no place-indicating immutability, action and sweetness; and all are He, He alone. Thus Svamool stands in its own uniqueness.

In Svamool only, the distinctive aspects of Vyakta and Avyakta are resolved.

After all these phases (the play of nam-sadhana at Ashtagram) were over and much later, after the breaking of mauna (silence) which Ma had observed for three years, a rise of bhava, etc., was again noticed in Her at Shahbagh (in Dhaka). Bholanath had thought that perhaps this bhava and the like would not recur in Ma, as it had been absent for quite a long time. But later on, at Shahbagh, the rise of bhava in Ma on the occasion of kirtan, etc., was of a different pattern, as of a deep solemnity and of vast nature. This is from the reports of others.

We have already noticed the aspect of the reality of kriya on the initiation of Harinam. Also, on the occasion of kirtan by a kirtan singer in the presence of a sea of humanity, there were observed different phases. All being aspects of Her own realty, they are in the pattern of taking place by itself.




From our early years, we have been hearing about bhava and Mahabhava (Super bhava) and also what we have been hearing now in the context of nam-kirtan. But what is the specific significance of the stage of this bhava. So we asked Ma:

Question: It appears in our mind that at different places there were stages and movements pertaining to sadhana. What should we understand in this case?

Ma: "Bhagavan is of his own,

it is He,

He himself with Himself.

This is what pertains to the instrument in identity with Him, as it should be. Whereas, your contention is about actions which are subject to acceptance and rejection through a feeling of want, such as the mind experiences in its own domain.

How can that be in the present context? That is why there is differentiation between jiva and Shiva, (in mental realm). But, in fact, the Supreme Shiva is Supreme Brahman."

Question; Kaviraj Mahasaya had posed the following question:

"How can one,

who has never been bitten by a snake, feel the agony caused by its poison?

�i.e. the agony of jiva in the mental kingdom can never be experienced of (by?)v.m. Shiva. The distinctive bhavas of Rama and Krishna are�(not comparable to the jiva�s agony)v.m.

Ma: "There is Sri Ramachandra and Sri Krishna. In the kingdom of Bhagavan, what is it that is not there in Svamool?"




You say too that Rama means divine bliss and Krishna means attraction, (i.e. the attraction of jiva back to its state of Shiva, the distinctive bhavas of Rama and Krishna are referred to here). But what your query refers to - the entire bhavas pertaining to action and absence of action in the context of Viswa, and where it is without beginning, eternal and immutable ; i.e. where this pure Svamool itself is concerned, the essence of all bhavas in their entirety, those that are eternal, ephemeral, rejectable or acceptable are there in the proper context. Whereas bhavas related to modes of mind, these of course belong to the mental kingdom. Try to understand, as much as is within your capacity.

Ma here cites the examples of Sri Ramachandra and Sri Krishna who are Avatars and yet, it was as though they experienced suffering like human beings in separation from Sita and Radha respectively. The implied meaning of Ma's words is that everything is in Svamool, everything is He, including suffering too. Human suffering is assigned to the plane of duality through ignorance, but when Bhagavan assumes any role, even that of suffering, there too, it is He only in all aspects.

A distinction between bhavas pertaining to Svamool and those of the mental kingdom is explained here. The entire bhavas, be they of Avatars like Sri Ramachandra, Sri Krishna, or sustaining all actions or non-actions, of the immutable, eternal, ephemeral-all are in Svamool in their essence, in the proper context. But the bhavas of the mental kingdom are induced by a feeling of want, through ignorance.




When Ma was engaged in all those kriyas at Bajitpur, in the beginning, it used to be like this : when kirtan, etc., was going on all around at a particular time, and a little of that reached Ma's ears, at that time, being kirtan-permeated one entity, remaining Herself in Herself, all alone, indeed, yet being in identity (with the kirtan), Her body was as if present there (at the place of kirtan), whether far or near. An awakened bhava remained simultaneously within and without. With deep unbroken continuity, She then remained, sustaining all such indications.






Again, in response to queries about the kirtan at Shahbagh, Ma said a little: the bhava, kriya, etc., as you view them, and what is beyond, not beyond-that Reality of the Self, THAT only-are, in fact, the Reality of the Self in identity (with bhava, kriya, etc.,) should reveal as THAT alone as well, which should take place in the context of rupa in arupa, arupa in rupa and various other aspects in their proper context.

Question: How can there be rupa in arupa?

Ma: "One will comprehend who is competent for it. With the aspect of manifested form, the unmanifest formless is there where it should be.

Question: Ma! This part could not be followed.

Ma: "Here is arupa in rupa and rupa in arupa, i.e. it is that self-same Reality itself, beyond rupa and arupa, and in identity too with manifested form in all its variety, as the case may be, in their respective places. Just see, you made a description of rupa, a description of guna (quality). But in this description too, there remains something, which is beyond description, which cannot be explained through word and language. What could be the word for Avyakta (unmanifest), where is there any form for it? Where there is Avyakta, the word Avyakta remains beyond description through ideas and language. Even without attainment of a stage, try to grasp this, the little possible, through the touch of investigation in the domain of mind. Now one may comprehend the aspect, in as far as one is competent for it.

Here is the manifestation of all forms in all its varieties-in this manifestation, there is both form and formless; i.e. the manifest aspect at the appropriate place and the unmanifest aspect, without attributes and without form -all these aspects are THAT alone which is eternally there, definitely. From whence is this manifest, unmanifest, separate, inseparable? Who is manifest, whose manifestation is it-comprehend. There is eternal existence, non-existence. Again, who He becomes, He makes the pattern and He who becomes, it is He Himself who is made-the pattern broken and joined. Again, where there is no question of breaking and making-it is only you. It is only I. Bhava, absence of bhava, from whichever aspect you may speak of anything, all is THAT alone. Beyond, not beyond, whatever you may say, it is surely in that play of His."

Ma added further:

"�whose play it is, the play itself, it is He only, Himself. With all these aspects, it is what it is. Just as with smiling, movement, speech, so it is the same in this context too. The fact about this is of a strange sort indeed! It is He Himself in the form of that bhava, where there is action too as incentive for Maha-Vigraha (divine pangs of separation) - that Maha-Vigraha being self-active. The kingdom of divine love-the nature of this too is beyond description."

All these manifestations (of bhava) in Ma for some time at Shahbagh, were of vast magnitude.

In the context of Ma's bhava at Shahbagh, in the presence of an assembly of people, Ma's reply, in response to a query that the form sustains the formless inseparably, called for further elucidation on the subject. Because all these bhavas, actions, etc., reflect the same one Indivisible Whole, any aspect, positive or negative, is the only truth, which, in Ma's unique way of expression, is THAT only.

In the mental realm, all experiences are sustained by limited views on the plane of duality, and, therefore, these experiences, missing the oneness, suffer from the contradiction of one with the other. And hence the Supreme Truth, Ma, the Indivisible Perfect Whole, which is all, yet none at all at the same time, ever remains beyond anybody's comprehension.



Dissolution of Granthi in case of Ma through Bhava:

Herself the Granthi, Ihe Act of Disso!,ition too-In reply to query, Ma said: on the initiation (of Harinum) a Ashtagram, in the beginning, through agitation in all Gran this under bhava, it was there, as if by melting all such, and by burning, where it was required to burn, there happened much more in succession, related to more actions, for the opening of knots. In fact, all that was required for dissolution of knots through direct movement, was to take place.

Question: What should we understand by burning and melting in the case of Ma?

Ma: "They are THAT only. It is Svakriya in the play of Bhagavan."

Question: Svakriya?

Ma : "The aspects of manifest, unmanifest as well."

Question: And what about the dissolution of knots? This is not a question of knots as pertaining to the gross, subtle, and causal, in the attainment by the mind of that which was not attained before, and relating to our jiva-jagat.

Ma: "About the untying of knots, here you are to assume-you can accept by assumptions only, since the real sense is not heard precisely in the mind-that there is action pertaining to Svamool in respective places. Here Svakriya and absence of kriya, with form, without form, manifest, unmanifest, pertain to respective aspects of their own, since it is Svamool Svakriya. What your spoken and familiar ideas and language are, you accept their meaning in the mind.

To convey the meaning to you, the terms Dharma (line of sadhana), Granthis, are employed. The queries that crop up in you-such questions must arise in the mental kingdom, in order to get a solution through investigation according to capability."

In jiva-sadhana, these Granthis have to be done away with either by burning through discrimination and renunciation or the like, or by dissolving them through Bhakti. So, when in the context of nam-sadhana at Ashtagram, Ma speaks of thus burning and dissolving Granthis as relating to Herself, there arises the question as to how this differs from jiva-sadhana. In explaining, Ma points out that the action of untying Granthi, in all stages, being SvamoolKriya, each stage has its own distinctive aspect in the nature of SvaKriya, without action, with form, without form, manifest, unmanifest.

These actions are also He, and He acts in Himself-He only. In the case of Sivasadhana, all revelations are new experiences, an attainment in ignorance of what was not attained before.

Where it is He only with Himself, the One only, the particular form, in the particular place, in the context of Svakriya in action, it is the Reality only. When you say play, it means action, and the subsequent victory or defeat is to be understood. Where He Himself is the song, music, it is He only who hears and there, the tune, voice and rhythm must be maintained completely for the particular receptivity. Who is this receptivity, comprehend here. In order to make you grasp that place those words familiar in the world, are used.

Question: What is the meaning of 'real sense'? (See the first sentence of Ma's reply given above).

Ma: "It is in the perfection of the mind and hearing It is the revelation, in the context of the play of Bhagavan in Svamool, related to Granthi, where there is no Granthi. Here the untying of Granthi means, in His own Lila, Bhagavan Himself being His own Granthi too, the play of untying is in Him only.

The Indivisible Whole entity, the Self-revealed Reality appearing in separate entities is the transformation of the Self, in the Self. It is THAT alone, the only One in them; it is in this revelation, that actions relating to all these aspects of this line (of sadhana), are in perfection."

Granthi in the Absence of Granthi Explained:

One's own Music Sung By Self and Heard as well

Question: What is that Granthi where there is no Granthi?

Ma: Jagat (world) which is motion-grasp with the mind, and see clearly. Though an analogy is not possible,

it is like the swallowing of water which is innately in your own mouth;

like the inhalation and exhalation of your own breath by yourself;

it is like you only closing your own eyes, and you again opening them;

it is your own body which is perceived by you yourself.

But this analogy too, where can it take place in the domain of mind-this is to be seen. How can an analogy be all-complete? Again, consider the manifested aspect of your own consciousness itself as typified, for instance, by the handling of yours own body and where this manifested aspect can be perfect. The unmanifest, of course, remains where it is, without manifestation. Now you search out that, which is with attribute and with form, without attribute and without form.

It is like your own fillip you play on like your own song which you sing yourself, and listen too as well. On the other hand, in the mental kingdom you will have to bear in mind, that in the domain of Bhagavan, where there is creation-in creation, preservation and dissolution, in all phases, it is He alone who is sustained.

You are repeatedly saying: our question pertains to jiva-jagat. Look, in the journey for the search of truth, the different aspects that you talk of, such as the ephemeral, the perishable, what is to be discarded and what is to be accepted, that nothing is created and so on-all these aspects in their appropriate place are definitely there; the aspect of discrimination and renunciation as well.

Jiva that is bondage, jagat, that is motion-where do they originate from, whose creation are they, even within this Lila-Khela too.

Where it is accepted by the mind, all these are affairs of the mental kingdom. This mind, the domain of acceptance and rejection, where creation, dissolution, existence, non-existence, truth, falsehood, that which is to be discarded, to be accepted, the eternal, the ephemeral-each of them exists in the context of its proper place. But when there is revelation itself in the form of Viswa, it is in Him only where 'it originates from. All these aspects which are within the Lila-Khela of Bhagavan Himself, find unrestricted play too in His innate freedom.

While explaining about Granthi where there is no Granthi, Ma points out that in the mental kingdom, which is on the plane of duality, all actions appear to take place on the assumption of the entities being separate, as of an opposite and changing nature, whereas, all actions pertaining to the kingdom of Bhagavan are He only. Even in all changes, these changes, again, are He-the Self-transformation in the Self. So too in the play of untying Granthi, this Granthi is He, and the action of untying is also He. On the mental plane, where this truth 0f oneness is missing, all ideas and actions have their distinctive nature, one apart from the other. Therefore, the opposites of Granthi and without Granthi cannot reconcile, giving rise to the above question.

Nirakar (without form) and Sakar (with form), where revealed in their realities, are eternally there. The sisya marches towards realization of his objective, as pertaining to any of such aspects, according to the guidance he receives through words from the mouth of his Sri Guru. Also, Sri Sri Jagatguru makes the sisya initiate the journey for the realization of his own objective. Again, you say too-to follow in the footsteps of the wise. All these ways, that you move along and talk about, Bhagavan with his body, in Svamoolkriya, is playing with all of them and without them. In this play you must not take each aspect as separate, not separate, from the other, that is attainment of that which was not attained before, whereas (here), in the context of Svamool, Bhagavan Himself is the play, and in that Lila He assumes the form of the Lila.

You talk repeatedly about sadhana, the attainment of self-wealth, and you are taking this truth as something apart - this is evident from your talks. Of course, in the domain of mind, all that is expressed is in the proper context. But there (in Svamool), in unrestricted and unlimited innate freedom, all entities, in reality, are permeated too by Him alone. Discrimination, custom, rules-all these are, in truth, from THAT only.

Kriya Pertaining to Specific Mool (here Harinam):

Beginning and' Culmination-

But, in action pertaining to a specific Mool, there is clearly a beginning of action related to that particular aspect, bearing fruit in the context of its appropriate place. You are hearing, as little of it, in the external world, about the kriyas pertaining to those aspects, whether you can grasp it or not.

Question: Some say, that topics on the aspects of duality, non-duality, in fact, all aspects of spiritual truth are discussed in the presence of Ma. What are we to understand here?

Ma: "It is in the context of a particular aspect at a particular time. These are all His play who plays with them.- Here you are to understand that the particular aspect is He only, He only. Since there is the kriya pertaining to a Mool, it has its beginning and culmination. In fact, it is THAT alone indeed.

There is an explanation here drawing a distinction between Mool and Svamool. All lines of sadhana have their culmination, which are their individual Mools. So each line of sadhana has its beginning, and through stages in progress, reaches culmination, in its particular Mool i.e., identification with the objective.

In Svamool, however, all Mools are there. The reality of Svamool, embraces all Mools, which Ma refers to as THAT only in the kingdom of Bhagavan. Being Svamool. Ma can play with any Mool, showing that the diverse sadhanas and their culmination are all Ma only. But, in the mental kingdom, the stages are separate, so also the culminations, as everything there is accepted or rejected by the mind through its limited view in ignorance.

All Abiding in All: Bhagavan Himself Alone-There are four Ugas and four Vedas. Each Uga contains all the four Ugas, the roots of all are contained in all. A particular Uga is termed according to predominance in it, while the other three remain latent. There are four Vedas and each contains all the four. In the created world of Bhagavan, there is the play of union and separation, in the context of predominance and the lack of it, as the case may be. There, where lies the source of this, the dissolution or non-dissolution of Granthi pertains to that place. He, who is playing, plays with any one at any time. Where this action of dissolution of Granthi pertains to the absence of Granthi, there He Himself is in Himself. In the context of this, one should note that whatever may be the line of sadhana one pursues, in that too are infinity and the One.

Bhagavan appears as Avatars, as in the case of Sri Rama, the Maryada Purushottam (Lord Vishnu who holds up the principle of dignity), and Sri Krishna. But their Lilas are different. Just as both these names refer to Bhagavan, in a similar way everything contained in everything is Bhagavan Himself alone. So all sampradayas are in one sampradaya, and that one sampradaya is in all sampradayas.

Since it is Bhagavan only, all is Bhagavan Himself. Therefore, all abides in all. So, in the play of dissolution of Granthi, it is Ma only as Granthi, as no Granthi, and as the play of dissolution too.

Question: What should be the nature of our attainment?

Ma: "Absence of contradiction. When you contend that all abides in all, where is room for contradiction? Yes, and where there is the shaping in a particular Lila in the context of its predominance there too it is Puma Tattwa (Whole Truth), the All-Perfection itself.

Following the line of sadhana prescribed by one's Guru, through kriyas helpful to those particular lines, there too takes ace the dissolution of the Granthi.


The play pertaining to this aspect is, indeed, of Bhagavan. It is He in all those forms, in the form of that kriya too revealing as the result itself. In answer to your query, what is being spoken about these stages, it is indeed THAT alone which is told to you. But all the details about these stages cannot take form in language. One will comprehend according to the stage he is in. There is infinity indeed in infinite aspects. Again, there is one Maha-tattwa (Super Truth), beyond Tattwa as well. Pertaining to this ace, indeed, what there are at the appropriate places, should be comprehended, through the little vision you can command."

Ma's Bhava in Kirtan at Ashtagram:

Revelation of Maha-Viraha.

With a single clap of Her hand, Ma was saying:

"O' Baba, it is He in His unrestricted innate freedom.

Consider that side too, where the

Maha-Viraha (Supreme Divine Pangs of Separation) is going to be revealed too.

In that

Nitya-Viraha (Eternal Pangs of Divine Separation), Maha-Viraha too is definitely there, in its proper context. There, where a revelation can take place,

cannot take place,

or you do not obtain it-

call it what-ever you will, it is that.

There too reveals the�

Maha-Matowala (Supreme rapture of delight),

Matowara (enraptured),

Mattwata (ectasy),

Maha Bhava (Supreme Bhava),

Maha Vivhalata (Overwhdlming state of exaltation), since it is Himself too in Himself only.

All those aspects,

call them His,


mine-say anything, indeed, all exist there.

These are His play only. (Consider) on the on hand, the aspect �He is mine� and on the other hand, �I am His� - how beautiful it is with this side too, in its appropriate place and time.

In a different aspect again, there reveals only

Prabhu (Master) and

Das (servant), in eternal relationship.

Here, where there are He and I, and again, where, in fact, can there be He and I, where is the question of I and you - it is He only, I only, where He only an I only are but one Entity-this has to be comprehended.

In the context of Ma's bhava during kirtan at Ashtagram, Ma is giving he a detailed account of the nature of that Brava. It depicts the Supreme pangs of separation between the divine lover and beloved. This bhava is vividly portrayed through certain suitable terms to describe the nature of ecstasy.

In the beginning, the attitude is that the beloved is mine.

This is followed by the bhava that I belong to Him. And finally, this distinction between the lover and the beloved dissolves �

call it He alone or I alone.

It is however, to be noted that this aspect of bhava, i.e Maha-Viraha is there in eternal Viraha in Svamool.

Question: How are we to understand all this about burning and melting in our case, on the basis of what you said, in respect of the aspects of Granthi and the absence of it?

Ma: "Well Baba! This melting takes place on the awakening of proper bhava, or by burning, through an offering in the fire of knowledge. The aspect, which is relevant here, is to be comprehended. In respect of this body, it is �elomelo�- no further word is coming forth."

We conclude in our mind: is it then, He Himself with Himself-you or I, whatever may be the terminology we ascribe to it in any context, in our language?

When a point was raised about consciousness and absence of consciousness, in the context of queries in connection with the bhava, etc., of Ma in kirtan, She said, Baba! about this body, as you see it, it is �elomelo� in respect of what happens in it at any time. But revelation of the appropriate aspect is inevitable, in the context of its relevant place. Therefore, indeed, this specific manifestation of nam, as is appropriate, must take place. To be restrained-this can never be here. Why? Because that complete kriya pertaining to the pure Sri Harinam must reveal wholly, it is but the nature of that kriya to be revealed.

When those states, etc., in Ma's body, during kirtan, continued to occur, somehow the rumour reached Vidyakut that Ma was suffering from hysteria. Someone had told this to Ma's parents. They had written, asking whether they should send medicine for the disease. Bholanath had written in reply that it was not hysteria, and Ma was well.


Sequences Pertaining to Kriya in Identity with

Self in the Context of Nam (Hari)



Upon repeated and specific questioning, it was heard that when Ma would sit with nam, on many an occasion, Hari bol (say Hari) would be uttered by the mouth, of itself, and simultaneously there would be a rise of bhava in a strange way, with additional changes of a peculiar sort that followed as the time and days passed. Afterwards, the body would gradually become steady like a piece of wood, and external manifestation of play pertaining to the kriya of body would disappear. Again, it was observed at that time, that, with the manifestation of a void-permeated bhava, it was as if everything was mingling and merging into it. On query Ma had replied, 'Each Bhava, when it had manifested in perfection and become diffused, was followed by a momentary void-permeation as well. Meanwhile, again, those kriyas, bhavas, etc., that had appeared, when these too reached perfection, there was again that bhava of void. These aspects are the play of want, Himself in Himself pertaining to Svarupa (Reality). This awakening of want too in him is natural here, and sustained from moment to moment. In that moment, again, there occurred all other manifestations too. Now (in the context of these experiences), search out where could that one in ten million be. Without the awakening of want pertaining to Svabhava, where can there be the revelation of each in its appropriate place? Where there is the Indivisible Whole, what is, is that only".

After the various physical phenomena related to bhava in the context of Ma's play of Harinam, the external manifestation of the play of body-consciousness disappeared. In the process of bhava, one following the other, the moment each attained perfection, it was followed by a void, signifying a want for the revelation of the next bhava. This want, of course, relates to the Svabhava, which has to awaken as the precondition for sadhana to take place by itself, implying that the sadhaka, on the awakening of Svabhava, is now on the right track leading to his objective. In fact, any new development pertaining to kriyas, bhavas, etc., on attaining perfection, will be followed by a void for the manifestation of a new one. Of course, in the case of the Indivisible Whole, Ma, She is what She is, stage or no stage.

In this context we have heard from the mouth of Ma:

"�at the very time when all these were occurring in the body, their particular patterns, as were taking shape at appropriate time, which at present, in response to your manner of playing upon, are being told to you in the form of questions and answers-any indication about the possibility of these (questions and answers) arising in future, was completely without origin, without issue, leaving no trace behind at that time. Absolutely absorbed in that One only, whatever occurred at any time, revealed as Tat (Supreme Truth) alone. Of course, such statements had been made on previous occasions too, but since this arose again in the context of the present talk, hence a repetition of the same."





At that time the only alertness maintained was this as in accordance with worldly ways, you make arrangements to keep your valuable treasure secure in concealed places, you take all precautions that not an inkling of it is revealed, so here it happened that if there was the least sign of its external disclosure, the body would become of a strange sort.

When there were natural movements of behaviour, caution remained that the hidden treasure should not be disclosed even through a hint - the storage is the Self, the protection is the Self. When the barrier was washed away, it was by itself; it would take place-that too (keeping secret), and this other as well (present disclosure)-all by itself. It was Bhagavan only Who played with this body in that manner at that time too; it is His play again that you are observing now as well-the pattern is, as it should be at a particular time.

The above aspect is not of our jiva-jagat, where familiarity and absence of familiarity, knowledge and ignorance, find play. For example, when Ma was sent to Bholanath's place, whatever duties She was to perform they were done in all perfection. Though She was away from the physical presence of Her parents, could this be in the absence of the Entity?

Earlier, we had already mentioned the doing of Harinam by Ma. The following is in continuation of that period. For some time Ma had a deep and firm Kheyala to do and listen to Harinam. From then on it was gradually proceeding forward.



Question: Ma, everything is your Kheyala; yet you say 'by itself'; what is this happening 'by itself'?

Ma: "It is He Himself only in that form too-He, the only one - THAT alone indeed, who else can there be, dear Baba?"

Henceforth, Ma would, very often, sit in the dark room with Her eyes closed, doing Harinam by mouth. Ma had never before seen anybody doing nam like this, nor heard of it at all, She was very young indeed. Some days, after sitting like this through Her own Kheyala, after nam had continued for some time, even when remaining with Her eyes closed or in whichever direction She looked, She would see the sky and the stars in the room itself. Thereafter, all the time, a single light remained with her.


Question: What is this 'single light'?

Ma: "There is the shabda, which leads to beyond shabda, that shabda which was in the form of light at that time."

Ma told Bholanath about this (light).

On enquiry from someone, he came to know that it was the sign of a yogi and was good.



Another day, at night after food, when Ma was doing a little nam sitting on her bed, She noticed at that moment, that the sound Hari bol (say Hari) becoming one with Her breath, was coming from within, and after reaching her mouth, the nam continued there. Afterwards, She noticed again, that the contact of nam with mouth and tongue ceased completely, and it continued along with inhalation and exhalation only.

In an instant, a transformation started taking place in Her body, and the legs having folded by themselves, assumed the shape of an asan (yogic posture of sitting).

Later Ma heard that this was called Siddhasan.

This was the first time that Ma had this important asan by itself. Earlier, Ma used to do nam sitting in Sahajasan (ordinary posture). Later, Ma noticed that the body was swinging, and while this swinging continued, the body still remaining in the posture of that asan, revolved around along with the continuity of nam. Then, a bhava full of joy playing over her entire body was revealed. She was full of Shakti (Power) as it were.

Nam was issuing forth from all parts of the body, as if the body was permeated by nam. The entire environment of the place was filled, it seemed, with sweet Harinam; as if it was a different world indeed.



Question: What is to be obtained from an asan?

Ma: "Asan and mudra* have their infinite patterns and each one follows the course pertaining to its Mool. In the context of Drishti-Srishti (perception-creation), where it is perishable, the two are not similar.

Infinite asan, mudra, etc., reflecting their own bhava with their corresponding nomenclature, must have their own course in respect of their own individual Mool. Since one acts under desire (for worldly pleasure), so according to (he predominance of one's own particular desire, one's kriya, mudra, style of movement, manner of talk bear their individual distinctiveness. The vital breath, beginning from human beings, down to trees and creepers, remains, in fact, sustained in all. Consider that the samskaras pertaining to individual Mool (of ignorance) are contained within the period of birth and death, past and future, and have a bearing on asan, mudra, etc., for a traveller on the spiritual path, in the journey directed towards his individual objective.

When asan, Pranayam, are initiated in the quest of Truth, the form of the course of sadhana follows, according to the samskaras of the sadhaka, to get rid of his state of inertia, with the object of attaining the state of steadiness. In the context of Mool, the course for the dissolution of Granthi too comes into play. On account of this, the more deeply the spiritual power is harnessed, the more does one, following, say, the path of non-duality through discrimination, attain the state of steadiness, in his objective. Within that state of steadiness, body and mind get purified, with the asan and the form of the course of vital breath taking distinctive shape. Following only the investigation through Neti, Neti (not this, not this), what is called the height of discrimination and renunciation-discrimination transcending discrimination, renunciation transcending renunciation-is effected and takes shape by itself.

And, where one follows asan, Pranayam and mudra, there is for one, a particular asan at a particular stage, and on becoming established in that asan, one commences 'one's journey aiming at one's objective. For this reason, when once established in a particular kriya, in the context of asan, Pranayam - the salve for the course of vital breath and mind-there reveals what is relevant for him. As there is no similarity of one rupa with another, so also with this kriya too. The establishment in a state, where there cannot be any touch of hindrance, that, however, as surely to take place.

Question: Even if one practises infinite varieties of asanas day after day, month after month, year after year, yet one remains confined within the exercises for controlling breath, is that not so?

Ma : "This is ego-based exercise for controlling breath, and, therefore, he remains where he was, resulting in such a state of stagnation. When the appropriate asan takes lace by itself, following the course of his own sadhana, there is fulfilment of the objective. To the extent that the action pertaining to his own Shakti takes place, a state is reached, where a direct perception of his own Shakti Occurs. So long as that particular asan does not reveal, a variety of exercises for breath control, and innumerable forms of physical postures only remain. As long as one is under such bondage, one might have a good physique, but that question of yours remains, i.e. one remains where one was. You get frustrated and lose heart, since the inner truths of those asan, kriya, etc., about which you see and hear are not translated into action in your case."

Initially, while still under compelling desires, a sadhaka's asan, mudra, kriya, etc., bear distinctive patterns according to his samskaras. As he pushes forward in quest of Truth, he has first of all to overcome his state of inertia in order to attain a state of steadiness. Now follows the revelation of the course leading to dissolution of Granthi pertaining to the Mool of his line of sadhana.

In this course, the more deeply he harnesses the spiritual power, the more his body and mind get purified and the form of asan and the course of vital breath take distinctive shapes leading to his objective. In other words, a sadhaka has to attain a particular stage when the particular asan reveals, bringing about the desired steadiness when his real journey towards his objective commences.

In fact, this is the state where there is a direct perception of his own shakti in the particular asan revealed. So long as it is not there, one is under ego-based exercises continued over years but remaining where he had ever been.

(Reverting to Ma's play of nam-sadhana) At that time when these kriyas were taking place in Ma's body (during Harinam), one of Ma's hands fell on the body of Bholanath (who was sleeping). Bholanath started up, and thinking it was a thief, caught hold of Ma's hand firmly. Later, understanding that it was Ma's hand, he became self-possessed. In this context Ma spoke to us smilingly:

"Yes, but of course, a thief! It is Bhagavan in the form of nam revealing as a thief." Bholanath had remarked that he had felt the hand to be very plump and heavy. Due to the change in Ma's body in the progress of the kriya, Bholanath had felt like that. During the time of those types of kriyas, every nerve of Ma's body, would become of a different sort.






On another day at Ashtagram, Ma was doing nam sitting in an ordinary posture, when gradually the hair on Her body stood on end, and the legs folded by themselves into the shape of Padmasan.

The help of the hand was not particularly necessary.

As the nam continued by mouth, the same kept up simultaneously with the breath. Later, Ma observed that the nam in the mouth had stopped, but continued by itself along with the inhalation and exhalation of breath. With great energy, the body swinging right and left, but remaining firm in that posture of asan, started revolving in rhythm with nam and its sweetness. At that time it seemed as though the body had taken on a light nature, as if it had no weight. It was so light that it seemed, as though, it would rise into the air with the speed of lightning. Just as when someone gives a wheel a single turn, it continues revolving by itself, so with the beginning of nam, such kinds of kriya, etc., kept happening by themselves for a time. After that when She sat steadily, at that time, there would be such a Kheyala in Ma, that Her body was definitely no more an ordinary one ; it had so much power that even with the body anything could be done according to Her Kheyala. There was within and without, an unrestricted movement as though poised on the very tip of expectation, sustained by absorption in an exquisite bhava. With a touch only, the room itself could at once be flung away. Again, it was as if Ma were not at all confined within the walls of the room. There appeared a radiance of light, between the centre of Her eyebrows. What a beautiful formation and appearance it had!

Again, in whichever direction She looked, a vast sky, stars, not limited by any boundary, without any end, came into Her view-all these, within Her room itself. These stars too, as pertaining to the world, had their characteristic formations, but besides these, there were also stars of such exquisite colour, pattern, form. The latter had several entrances with paths passing through them too, and Ma was moving along them. She was, of course, in a particular form, in the context of a particular time and place.

In the above context, Ma added:

"�There were innumerable other varieties of formations and appearances, movements and states. An opening for infinite patterns of kriyas was taking place. About all these, however, no word is coming forth now, there is no Kheyala to speak; in fact, all of them cannot be spoken about. Where is. that traveller, on the way leading to Akhand, the Indivisible Whole, so long as the opening for infinite aspects of kriyas is not taking place? When the course pertaining to Svakriya Yoga, (sadhana leading to Svakriya coming into play), attains perfection through gradual progress, at that stage too, when a feeling of absence of the reality of' Svabhava is awakened, then only does the pattern of the reality of the Indivisible Whole have a natural revelation. There, that Indivisible Whole is in divided entities, and' in that Indivisible Whole is THAT only, which is manifest, unmanifest, beyond and not beyond, and all the rest-these have to be understood."

The stage when a sadhaka becomes a traveller heading for Akhand in explained here. The opening of infinite aspects of kriyas depends upon the revelation of the course pertaining to SvaKriya Yoga and this is followed by attainment of perfection of those infinite aspects. Here awakens the feeling of want of' Svabhava leading to the reality of the Indivisible Whole.



Why such revelations follow when doing nam? In" answer to this query made with earnestness, Ma replied this, how strange! There are stages pertaining to particular aspects, such as where there is nam itself, there is revelation of the corresponding objective accompanied by the' aspect of kriya itself. Viswa-jagat (the world and universe), this also is a nam. Among nam-rupa within Viswa-jagat,. there are many separate entities bearing the patterns of' nam-rupa. One commences the journey with a specific nam of a particular form-of course, this is in the relearn where there is acceptance and rejection.

But the nam itself, kriya itself, where are they?

Indeed, this too has to he comprehended. The Param Tattwa (Supreme Truth) which is Tattwatit (beyond Tattwa),when self-revealed, the corresponding word (nam) for it is there in the context of the particular place. Like that, when revelations take place by themselves, the corresponding words for them also reveal by themselves; take, for instance, the words Ksfiar (Perishable) and Akshar (Immutable).

Of course, this relates to what can be manifested.

Coexistence of Tattwa and its nam is explained here.

Nam leads to the revelation of nam itself, accompanied by the corresponding aspect of kriya itself. Then reveals the Param-Tattwa, related to any sampradaya and the like which is beyond any Tattwa.. Along with the self-revelation of Param-Tattwa, the corresponding nam, which is eternally unique and innate to it, also reveals in its appropriate place. So also is the case of self-revelation of other Tattwas, where too there is an eternal relation between nam and Tattwa.

You talk about the glory of nam-kriya (doing nam). Do you think this is a mere story? The revelation of the specific kriya related to nam is inevitable.

The nam that you do

Is according to what is dear to you.

That nam is indeed, the taking-away itself,

It does away with death.

Dear Baba, nam has to take place by itself,

Both outside, and within.




Some time after Harinam started by itself in Ma, occasionally those strange transformations through kirtan, as mentioned above, occurred in a special manner in Ma's body, on each of those days in a distinctive pattern too. When all this nam, kriya, etc., took place, it remained in Ma's Kheyala, at that time, that even a particle of such bhava should not be disclosed for the present before the people of the world. That which was taking place in an extraordinary manner, was occurring by itself in the context of its appropriate place and time. At that time such was the nature of the secrecy nursed, as would ensure that even the finest hole should not be made in a pitcher full to the brim. The great secret store of kriya should not be reduced through a disclosure at present, is that the idea here?

We asked Ma again,

"Why Ma, one would he benefited if it was made known outside!"

In reply, Ma said,

"No, no, no, this is not the case here. The secret divine power cannot be distributed untimely like this. He, whose shakti it is, holds it back too. This is, of course, applicable only where the Pure Divine Power is revealed; which can be understood through signs as well. Moreover, this revelation too cannot be to no purpose, because a specific stage has its characteristic mark. The little that was to be disclosed at a particular place, is self-revealed by itself.

Where there is no barrier, here it is His play, indeed, who had imposed the barrier earlier. Because when a particular kriya is complete (and if it is still continued) it is like an overflow, which would occur if a filled pitcher were to be filled further. As a result, He who appeared at that time in the form of benefit, it is He again who, having received and been satisfied, in the form of gain, moves towards perfection."






Even in jiva-jagat, each action has its perfection, you should know that. There is a pattern of doing nam which leads to an unbroken continuity. Those who practise Pranayam, for them also a technique is to be followed, leading to the revelation of its whole pattern; the various kriyas pertaining to yoga, etc. must be performed in the manner revealing their unbroken perfection; then one must have the ability to carry out an action to perfection. If these are not performed, or take place, in the above manner. the result here does not reveal the innate shakti. The revelation of the innate shakti of these aspects means taking place by itself. Doing, and taking place by itself have also infinite aspects. Where there is Moolkriya pertaining to Akhand, it is of course a different case.

Here it is pointed out that in jiva-sadhana, in any of its 'aspects. there is a technique leading towards its perfection, whereupon the awakening of innate shakti follows. Now, further actions take place by themselves. This means that when the sadhaka reaches his ultimate limit of self-effort, following the right course, his innate shakti reveals, the ego-based action is no anger there, and in that natural current of shakti, the sadhaka will reach his goal by itself.

But the Moolkriya pertaining to Akhand is different. Here, 'the action, stages, culminations, are all He only; and all the - phases are Self-transformation in the Self, i.e., it is ever He, 'transformation or no transformation.

Question : There are separate entities, yet one, how is that?

Ma : "At the particular moment, there takes place manifestation or unmanifestation (i.e. where there is the concept of time, there is appearance and disappearance)."

Question: But the One (in many) cannot be grasped?

Ma: "The tree is one, but its branches are numberless. 'There cannot be two without one. An analogy cannot be all comprehensive, only the relevant point should be taken into account. Action with effort and effortless action, both should be of infallible direct perception, as the Self, in the form of perception in identity with itself, since it pertains to Svakriya innately. It is He only who is veiled by Svamool, and the act of unveiling is in Him Himself, since this is but the play of Svakriya pertaining to Bhagavan. As long as one is in the field of action, all parts of action must be in indivisible perfection."

Here is a further elucidation of Moolkriya which is SvaKriya where any action, with effort and effortless, are all He. Sadhana and realization are He too. But in jiva-sadhana, in its field of action, every part of action should be perfect through effort whereupon there occurs effortless action which continues of itself, leading to its goal.

You complain that you do all that has been prescribed in the line of sadhana, but do not get the result expected. When that revelation of the unbroken continuity pertaining to all aspects takes place, the eternal identity that exists with infinite aspects, a self-revelation of he experience of union with it must take place-which also pertains to Svamool. What is endless, with end, and the One-all must reveal without any conflict. With that end in view, as long as one does not experience any result, if a daily and regular practice of the respective kriyas, that can be prescribed, and are prescribed by Gurudev, should be maintained. If there follows the revelation of the kriya as self-operating, i.e. taking place by itself, then there is definite hope for ever new revelations too, in respect of one's individual course of sadhana, of those kriyas which are in unbroken continuity in the Self. This (revelation) is He who is ever true.

Actions pertaining to all lines of sadhana have their perfections, which means that the particular sadhana through which perfection is attained will, from then onwards, take place in unbroken continuity. Initially, there is action with effort leading to effortless action. With effort and effortless-both these aspects must be directly perceived as the Self itself, where perception and Self are in identity. This is the action pertaining to Svakriya, where all parts of Kriya must be in unbroken continuity, so far as the field of Kriya is concerned.

This leads to the revelation of all aspects in unbroken continuity, followed by the revelation of an eternal union with infinite entities and then there is a sure self-revelation of experiencing identity with them. Here dissolve all contradictions of the endless, with end and the One.

To achieve all this, one has to follow, as Ma always says, the instructions of one's guru till the Kriya reveals as Self-operating. Here kriyas, which are in the Self in unbroken continuity, reveal in ever-new patterns.


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