anandamayi ma - svakriya svarasamrita 3 (91p)

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Brahmacharini Kumari Chandan Puranacharya

SVAKRIYA SVARASAMRITA VOLUME 3

Self-Movement by Itself in Itself as Undifferentiated Actor-Action, Sweetness in Identity w

the Self, and Innate Immutability of the Supreme.

English Version of the original in Bengali

All rights reserved.

ublisher

hree Virajanandji Maharaj

hree Shree Ma Anandamayi Ashram

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

rinter

ripti Kumar Mitra

Venus Printing Works

2/7 Bipin Bihari Gangull Street

Calcutta-700 012; Phone: 27 3473

PREFACE

wo years have passed Since the English version of the second volume of Svakriya Svarasamrita was publisDuring this period, sincere efforts have been made to present the third volume in English, and with Ma's grace,

as now become possible.

VAKRIYA SVARASAMRITA

N THE LIGHT OF MA'S SVARUPA

Regarding the series Svakriya Svarasamrita, it is a fact that almost all the words recorded in it, excluding obvioertain statements here and there, are directly from Ma's lips, apparently for the benefit of us all. But from the ref Ma's Svarupa, the question arises as to whom She is addressing and for what. To such a query, Ma would ans

Herself to Herself', i.e., where the 'I' and the You' are identical. In this identity where is any room for a speaker anstener? To realize this truth is actually an investigation into the Svarupa of Ma.

Ma explains:



Since Bhagavan Himself is Svakriya,

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.

he full significance of the term Svakriya, which means undifferentiated actor-action, cannot, however, be concey 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 bmeaning Herself) is the same today as when we received Her for the first time. The changes noticed are, as wehem over the course of years, in respect of physical development and association with different aspects of society,nally, 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 activertaining to the body, like movement, talk, listening, sitting, walking, etc., so too is Her sadhana in innumerspects.

o the question: If everything is sustained within the same, why this particular play with sadhana as well, She shis 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!

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 way...

Here everything takes place by itself".

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

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

ï¿½in respect of 'this body' whatever you say, it is that."

his means that our understanding being confined within the limitations of the intellect, how are we to grasp 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."

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

RESENT VOLUME

n the present volume, Ma reveals Her Svarupa in the context of Her saddling with Harinam. In the revelation of Hwas He as the universe, in various forms, bhavas, movements, stages, appearance, disappearance, in identity with



niverse, transcending universe, as manifest, unmanifest. The depiction of this revelation is actually a portrayaMa's own Svarupa. Throughout the pages of this volume, there is this revelation that in all the objectives oadhanas according to their respective doctrines such as dualism and non-dualism, qualified non-dualism and alest, and also beyond sadhana, it is Bhagavan only in those forms.

his play of Her sadhana is, She says, with the respective Mools of all sadhanas. Mool means the objective ofadhana in perfection. So infinite sadhanas have infinite Mools, and all these Mools are in Svamool, referring to

Herself. In other words, in all the objectives of all sadhanas, it is She only as those objectives. In the last chaptereader will find that Ma refers to Herself as Ghanibhuta Paramalaya* i.e., the Supreme Abode in the condensed fo

his 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 diffelaces in this volume, that all these roles were nothing but Her own emanations. In other words, it is She oppearing 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 senwhich we understand it. Even the ancestral places have their own significance, as the reader will find it also in thehapter.

OURTH VOLUME

he fourth volume (in Bengali) deals in detail with Asan, Pranayam, mantra and its significance, the worshiarious vigrahas (the images for worship)-She Herself being, in fact, in those forms, Her play with all these formadhana in Her self-emanated Kheyala, and the declaration of Her Svarupa as Purna-Brahma-Narayan. This pla

Ma's sadhana was actually completed at the village of Bajitpur in Bangladesh.

All this is covered within Volume 4.

IFTH VOLUME

When a particular course of sadhana is perfected, revealing the complete and whole Truth of all realisation,uestion of pursuing any other line for perfection cannot arise, but in Volume 5 (Bengali) it will be noticed that

he completion of sadhana as such, it is, as if Ma is again playing the role of some other courses of sadhana, suche way of a Rishi, etc. So the question was raised that since the perfection of sadhana means the attainment of allad to be attained, how after even this, can some other line of sadhana be followed and what is the need for it. Innswer to this query, the Svarupa of Ma is revealed in its unique splendour.

he says:

ï¿½the earlier revelation through completion of a sadhana was kept as though in abeyance under cover, and the ontinued again along a new course. This is possible only where the entity itself is all, and there the play can be wny, at any time. In the context of Her actions, Ma uses the expression Abadh i.e., unlimited, unrestricted inreedom. It is the play of Svamool, in which all Mools are. And in Volume 5, we also see Ma in her Mahabh

ppearing in newer bhavas, etc. We see as well Her play with the revelation of various bhavas, Her inexplicable r

mantra coming out by itself from Her lips, visible changes in physical appearance, all joints of the body becomoosened, the body elongated and the like. It was the rare good fortune of those present then to see one's worshipeity, Rama, Krishna, or other Avatars in Ma-also a play with the origin of ashta-satvick. If so willed by Ma, thro

Her Grace, subsequent volumes will also follow.

MA'S WORDS AND LANGUAGE

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



rasp of expression.

Ma has a language of Her own, which does not follow the normal laws of common grammar. One finds in the origHer words positioned as if independently, in any manner, at any place. So, for someone not familiar with the langu

is very difficult to follow Her utterances. What, then, is the singularity of this language? Ma calls it the languertaining to Svamool, which means, as we understand, that it has the potentiality to reveal the objective, just

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 m

luminate the mind at different levels, still it is confined within its own limits. Therefore, the uniqueness of Manguage, 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 withrst few attempts. If he should then get even a faint reflection of their significance, that illumination will itself dim into the subject.

COMMENTARIES AND SUBHEADINGS

ecause of the highly abstruse nature of the subject dealt with in this volume, being in Mother's own language, I hried to provide commentaries throughout the book, elaborating in detail, wherever I thought it necessary. Perhaps

will hp the reader to grasp the subject better - of course as much as is within his capacity. The commentaries, some

undred of them, big and small, and interspersed throughout the book, have been printed in a smaller typistinguish them from the text.

Also, suitable subheadings have been provided all through in the context of various topics for a better understandinhe subject covered. Since the entire matter in the Appendices is in smaller type, the two commentaries, one eac

Appendix A and Appendix B have been given within brackets, to distinguish them from the text.

CONCLUSION

o record Her words, Ma has, in Her grace, used as Her instrument this humble self, who, during about forty yeareceiving Her blessed utterances and through a continuous process of questions and answers, has tried to compreh

nd record, as truly as was within his grasp that emanation of the Absolute, the Akhand (Indivisible Whole) in the ff words.

n the very first Volume, Ma has, in Her own words, declared about this Grantha that Bhagavan, creating H

elf, is in the form of this book in His super compassion. May She, in Her grace, bestow on every reader ofolumes in the series Svakriya Svarasamrita, a reflection of Her Svarupa in his being through the words in t

ooks!

VIRAJANA

CONTENTS

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

INTRODUCTION

CHAPTER ONE

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 Dayï¿½"

CHAPTER TWO

Bholanath and Ma-All Movements, Talks and Dealings

Always in the Context of the Supreme

CHAPTER THREE

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

CHAPTER FOUR

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

CHAPTER FIVE

The Appropriate Pattern of Svakriya of Ma in the Context of the Essence of Seva befitting that Partic

Place.

CHAPTER SIX

The Bhava Pertaining to Mool of Kirtan

CHAPTER SEVEN

Impediments on the Journey Aimed at the Realisation of the Indivisible Whole: Various PowTransitory Kriya

CHAPTER EIGHT

Svamool: Kriyas in Connected Sequence and Beyond Too.

CHAPTER NINE

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

CHAPTER TEN

Hari Kriya (Action Pertaining to Harinam) Svakriya-Asan in each Granthi in concert with the Span

(Vibration) of the Body as Instrument and with Resonant Sound of Vibration-The Place where therSvamool-Asan (Asan pertaining to Svamool), there is Sva-Akar too (Shape in Identity with the Self) -

Respective Places of Manifest, Unmanifest and all the Rest in their Entirety Pertaining to SvakriySvamool in the Context of a Specific Time-the Self.

CHAPTER ELEVEN

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

Ma in the Context of the Specific Touch.

CHAPTER TWELVE



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

CHAPTER THIRTEEN

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

CHAPTER FOURTEEN

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

CHAPTER FIFTEEN

Mother and Daughter: Form of Union, Mutual Acceptance and the Like (are) Action in Rhythm with a Distinct Moment: Patte

the Reality as Revealed through the Word pertaining to Svamool: The Underlying Unbroken Continuity.

CHAPTER SIXTEEN

Dadamahasaya ad Didima:

Introduction to Devotees, Dealings Received by Devotees as Separation in Union in Didima's Svarupa

Depiction of such Aspects.

CHAPTER SEVENTEEN

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

APPENDIX A:

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

APPENDIX B:

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.

APPENDIX C:

In the State of Bhava of a Brahmachari.

APPENDIX D:

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

ontents



NTRODUCTION

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

hriyukt Bipin Bihari Bhattacharya Mahasaya,

hriyukta Mokshada Sundari Devi (Giriji),

Ma's Thakurma,

holanath and

Ma.

ince the conjunction of these five was an inseparable and indispensable feature in identity with the Self, the prevolume, in depicting the complete characteristics of Giriji, commenced with some-thing concerning Ma's formnfancy, when Ma was three months old, and the various phases of activities related to childhood gradually followeppropriate stages. Later, with increasing age, the growth in Ma's body, as we see it, led, in due course, toerformance of the act of giving Her away as the daughter in marriage by father, and there (in Her new home)

evealed, in Her Svakriya, a particular form of seva in carrying out the household chores.

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

n addition.., sometimes, Ma's response to our repeated questions in the context of topics under discussion, resultelittle reflection on it on our part and we were able to comprehend something in connection with the indivi

mmutability of Ma's actions related to outward forms of behaviour under all conditions and absence of conditincorporating 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 initiatioHer play of sadhana with Harinam.

t is what was heard from father's mouth, namely, He (Hari) does come when invoked, and then you would realise ig He is and what He does. Here was the Ultimate Supreme Reality of this Harinam as well as of all names, and

Reality which is beyond name and form-the Self, the Indivisible body' itself (constituting these phases of Realityhe Self. Also, there was the play of infinite sadhana, and what vast and majestic forms of their perfections too! urther, heard about the Supreme Ultimate Svamool.

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

his great Tattwa, directly perceptible as per-feet manifestation in Ma's body in identity with the Self, is of Suprenediction for the people. The different actions shaping the respective forms and taking place separately in the conf different situations, are the Indivisible, the Self, in perfection-perfection in identity with the Self-the result beingelf. 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 islue Gopal, Shri Krishna, who in union with His Yogamayashakti (the Creative Power) is He Himself in diffections in His Lila-Khela.

Of course, Ma always does say, In that Supreme Ultimate Svamool, all aspects, absence of aspects, the Viswa, beyViswa, beyond not beyond, with attribute with form, without attribute without form, manifest unmanifest a

nrestricted freedom in all respects. We have also been hearing about the play with Supreme Ultimate Svak



vamool 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 beis capability, in association with Ma and Bholanath, which we have had the opportunity of receiving, enables uresume that the objective of his life, which he nourished in the depth of his being, was the revelation of the Sva

f Ma.

With the great unflinching aim of unfolding it before the people of the world, he placed on record that intensely sowing essence of Truth pertaining to Ma's revelation, for the realisation of which a sustained great effort has t

made in the form of sadhana, such as discrimination, renunciation, upasana, seva, puja, tapasya, etc.

t is heard that in order to be successful in realising his aim, he spent tong hours in his own activities, sucemaining absorbed in meditation in a secluded place. As a result of that, we have with us, with the help of word anguage, the little touch of the reflection that he had as his own perceptible experience of that Self, the Realitdentity with the Self.

urther, the heartfelt desire of Bhaiji was that janjanardan, within Viswa-jagat should, after listening to the wordMa-the stream of nectar with darshan of Ma and with dhyana on the Svarupa of Ma, be enabled to concentratenergy to undertake the journey aiming at the supreme attainment in fulness, one's own esoteric Tattwa-that is, aimt the successful realization of the goal of human life-Indivisibility, one's own Reality. So we have heard from

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 concernin

earing about Ma and seeing about Her are definitely in respect of that Mool. Sometimes we put questions to Ma, (like this) : very often we

om 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)?

n reply, Ma says:

t is pulsation, motion and movement, talk and behaviour (pertaining to this body) that you see, and, in a similar way, you discern a place

lace. 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 f Bhagavan, at all moments, it is THAT alone - even where there is the play of two, in spite of being one and

ame.

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

t is He as unmanifest in immutability, and when manifested, He, again grants darshan as well to Himself. Where ts cause, absence of cause, even in Kripa (bestowal of grace) too, the Svamool is discernible. It is discernibl

manifestation as well, and as much of it in any aspect pertaining to an action, in action with sequence, with absenc

equence 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 ll, how could we have had this writing portraying the unabated burning flame of the lamp pertaining to the Self, Self itself and permeated by the eternal fragrance in identity with the Self and in the aspects as pervading, beyondeyond, as manifest unmanifest?

ontents



CHAPTER ONE

irst Utterance of Harinam from Ma

A Child transformed to a State of Divine Bhava

Harkumar's Prophecy:

he World will Address Ma as Mother one Day

holanath's leave was about to expire, so within a few days of Ma's return to Vidyakut from Sultanpur, She came holanath to Astagram where he was employed. This was probably in 1914 in the Indian month of Jaishtha (M

une). Ma was then about 18 to 19 years old.

ON WAY TO Astagram:

A DARSHAN, GRACE BESTOWED

On their way to Ashtagram they had to wait for a considerable time at Chandpur Railway Station for the arrival of

rain. So Bholanath suggested that Ma could, if She liked, visit the quarters of the StationMaster there. Ma agreedwalked on slowly. Bholanath escorted Her up to the rear entrance of the house, through which She went inside alon

he noted the inner feeling of the Station Master's wife, who, while taking care of her husband and all others inouse and attending to domestic chores, seemed to have the detached disposition of a yogini. She wore a simple dred-bordered sari and chemise, with her hair loosely let down, uncombed and unoiled. There was some vermilioer parting, a vermilion dot on her forehead and iron bangles on her wrists. Near her bed was her Guru's photogra

He was the Guru of Bholanath's sister too, and also known to Ma.

t was evening and the housewife was placing a light at the Tulsi altar. Ma stood and observed her graceful posemanner of her pranam and her reverential expression. Even while attending to all her various domestic duties, sheheerful-an embodiment of self-denial. This meeting, though momentary, made her feel as if she had always kn

Ma. Ma said, incidentally, that even now her figure appears vividly before Her eyes. She seated Ma with great cnd later Ma went around her house. This housewife, calm, quiet, composed, was conducting her domestic afferfectly in every way, either personally or by giving instructions, according to the needs of the occasion. Had

walked to her house only to give and have darshan? But She had gone on Bholanath's suggestion! For Ma, of coursll happens by itself.

OY SHANKAR SEN'S HOUSE:

MA'S RESIDENCE AT ASHTAGRAM

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

KHUSHIR MA -



MA'S NEW NAME AT ASHTAGRAM

One day Joy Shankar Sen's wife said: All mothers are addressed by affixing 'Ma' to the name of one of their childname your smile as khushi (cheerfulness) and since you do not have any child, khushi is your son. I have never ou in a sullen mood. Rather, on the contrary, cheerfulness always beams over your countenance. So I shall call

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 regahe wives of Madhu Babu and Kshetra Babu as her adopted daughters. Ma heard them address the former as 'Ma

Ma would call her mashima (mother's sister) and address the others as didi (elder sister).

HARKUMAR

Harkumar was addressed as mama (maternal uncle) by all. Ma, too, at times, would refer to him as mama in the cof 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 herhis very room. Now you are my mother-my mother, who has come back to her room. On this Shashthi* day, youave to give me a new dhoti."

* Literally, sixth lunar day. Shashthi is a female deity presiding

children's welfare. A cloth received by a son from his mother oday when puja of this deity is performed, is a symbol of blessing

the latter to the former.

hereafter, Harkumar called Her Ma. Bholanath loved him very much and gave him a new dhoti on Shashthi

Harkumar used to maintain Bholanath's accounts and see to the comfort of Ma and Bholanath. He liked to serve othf, during the monsoon, Ma happened to cook with damp wood, he would somehow manage to collect dry wood ay: "Ma, put this in the oven, it will burn very well." Though previously employed, he was now out of service

was on the lookout for a new job. His wife and four daughters were at his father-in-law's place.

MA'S HOUSEHOLD MANAGEMENT AT ASHTAGRAM -

UNIQUE TECHNIQUE

oy Shankar Sen, his wife and Harkumar, relished Ma's cooking and admired Her performance of domestic duhey were, however, accustomed to having onions in their food and would say that no palatable dish could be prep

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 sther reason, onions had been introduced on some days for a hmited period. For Ma's meal, however, only dal-souegetables were prepared besides rice, and sometimes for lack of even these, salt and water would be added toooked 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. w

hey relished. Gradually they gave up onions completely. They had not known that such palatable dishes could be prepared without onions. F

Ma they noted down the use of particular spices, the correct method of their application in certain dishes and also the technique of preparing

shes. Sometimes, without letting others become aware and by observing the methods of others, Ma would cook Her own original dishes thr

er 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 Shanen is having lunch (at his house). You just go and give him a little of this dal." Ma complied. Later, Bholanemarked with a smile, 'Babaji (Joy Shankar Sen) appreciates your cooking every day. He says it is first class cookone can excel Khushir-Ma in this art. Let me see how he relishes dal today." Later, he called Joy Shankar Sen



sked, What do you say about today's preparation of gram dal? You contend that Khushir-Ma's cookinnparalleled." To this Joy Shankar Sen replied, What has happened? It was good. I have really relished the dal v

much." Bholanath protested, eeyou are not impartial, there was no salt in the dal at all." Joy Shankar Sen sill insiThat is not correct. You are being unfair to our Khushir-Ma for nothing." Later, of course, it was disclosed that teally was no salt in the dal. Yet it did not taste insipid to him.

nce Bholanath was having his meal. The dal was excellent and he asked for some more. Ma served it from the share kept for Herself. Bhola

nquired, Surely you have kept enough for yourself?" Yes", Ma replied. She had served the major portion to Bholanath, keeping just a litt

erself. After he had finished his meal, Ma said with a little smile, have not, however, kept the required quantity for Myself; had you known

ou would not have taken an extra helping. Just a little, of course, has been kept for Me." On hearing this, Bholanath became very angremonstrated, 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? N

ad 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

s 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 i

ather-in- law's house, in the presence of elder people, be they of brahmin, kshatriya, vaishya or sudra family. After hearing everything

hankar 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 p

oup, 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 quantit

erself. This is, indeed, the proper thing to do. Such a display of anger by you over Khushir-Ma's action was unwarranted."

hus convinced, he was satisfied.

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

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

arkumar was very truthful by nature. In the course of conversation with reference to the dal taken by Bholanath, he said, In the Shastras

ermissible 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 the

heyala, this aspect too would be considered at some other time." Later on, when the need did arise for the protection of someone's life, i

ealt with adequately.

Ma had planted a Tulsi shrub near Her house.

veryday She would water it, decorate it with flowers, plaster around it with a mixture of cow-dung, earth and wurn incense and place a small dish with a lighted wick, at its altar. To protect the light from being extinguished by

wind, Ma had made a very small enclosure of mud walls, measuring about a cubit all round, with a small sheet os a roof, under which the dish with the lighted wick could be placed, and had arranged also for a tray to keep

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 wusband is alive) is not permitted to do it." Ma remarked: "Can there be an objection to seva of Thakur by anyo

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 ver your conch bangles before it is offered. Also, you should first do pranam to your bangles and then to the Tu

Ma replied: "Alright, it will be done exacLly so." Henceforward, Ma joined Her palms together so that the bangleoth 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 separaWhen about 10 or 12 seers thus accumulated, Bholanath would give money to Ma in exchange for it. Which She wpend on articles for puja to the deity, alms, gifts to the poor and needy or in Hariloot. (scattering of sweets for loonour 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 bu

irl 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



ow 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 wo

elfare." Ma acceded to this suggestion. That girl survived. Prior to this quite a grown-up son of hers had died.

MEDICINE IN A MIRACULOUS WAY-

MA'S KHEYALA

here was a set-back in Ma's health immediately after Her arrival at Ashtagram. For sometime, it was difficult for

ven to move without the help of others. Bholanath cooked for himself and also to feed Ma. This indisposition ofontinued for some days.

One afternoon, Ma had the Kheyala as to how medicine is received in a miraculous way and why not to let thappen in (hat manner. Immediately, a big grasshopper was seen bringing a green leaf about 5 to 6 cms long and 1

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 nd yet was green and freshly plucked. Much later, while wandering in the region of Mt.Kailash and the Himala

Ma saw similar leaves. Ma says: "This is the way of this body; things happen by themselves but there is not alwayKheyala 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 gon

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 wethat is why, in the absence of separate entities, the question of a connection doarise. Yet, from the empirical point of view, there is a connection i.e.. Illness and it

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

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

OBSERVANCE BY MA

OF CUSTOMARY RELIGIOUS ROUTINE PREVAILING IN VILLAGE

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

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

Here, other families too observed a daily routine of doing pranam to the Tulsi plant, lighting a lamp, burning incens altar, giving Hariloot, etc. Further, imitating the housewives, Ma would take a pinch of earth from the base of

Tulsi plant and swallow it after doing pranam to the plant. In the room of this mashima of Ma (Joy Shankar's wwere kept framed pictures of the divine pair, Radha and Krishna, and of Goddess Kali. Mashima did puja to GodKali's picture and Kshetra Babu's wife to that of the divine pair. In the midst of all the domestic duties, they woomehow snatch a little time for their puja.

One day Harkumar enquired something of Ma. In explanation, Ma made gestures by hand which he couldnderstand and said, I have been addressing you as 'Ma' for such a long time, entreating you, still you have n



n which Ma participated either directly or through given instructions, Ma was Herself there and so in all those actihere was the touch of the Supreme which helped every person involved in moving towards the Supreme Objective

IRST UTTERANCE OF

HARINAM FROM MA TO A CHILD

At Joy Shankar Sen's house, Tulsi-seva*, Hariloot, etc. were common routine. Kshetra Babu's younger son, Makwho was then about 4 or 5 years old, used to address Ma as Mashima. One day he came to Ma's room. In ommon compound, on the altar of the Tulsi plant, they occasionally used to have Hariloot, after chanting Harinam

while. One day, after a similar Hariloot, the boy came to Ma and laughingly called out to Her Machhim' (hildish lisp). In immediate response Ma called back,- "Say Haribole!"

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

Worship of Tulsi plant, where that

is regarded as an aspect of

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

ANY ONE DESERVING,

UNDESERVING,

NGAGED IN ANY ACT: MA'S KHEYALA - ALL ARE 'THAT'

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

he Self alone is. Since it is action, it implies duality. So here is the truth how one becomes two, yet it is the sahat 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 dispTatkriya (action pertaining t6 the Supreme) to the extent possible, by which there is an unfolding of Divine Realithe outer world, with form, or without form, manifest or unmanifest.

o this action in relation to a child lust happened-the Lord Gopal, in the form of a child, revealing in particularlory of Harinam.

Whether there is complete acceptance or rejection pertaining to any aspect, based either on an injunction ohastras Or an empirical necessity of behaviour, there was concrete proof that even an undeserving oneprehensible character could, at any moment, by Ma's particular Kheyala, be engaged in actions related to any asp

Ma says emphatically:



ully recovered when She had the Kheyala one day that now that She was alone and Her dwelling quiet, becholanath was engaged in the court all day except when he returned home for lunch and a little rest after that, thispropitious time for Harinam. She was Herself engaged in Herself at that time. In Her childhood, She had initiated

opic on Harinam with Her father. Now, again, She was Herself alone in this Kheyala.

MA'S KHEYALA FOR PLAY OF HARINAM:

HOLANATH'S CONSENT STARTS THE PROCESS UNFOLDING THE VILLAGE;

AHU AS UNIVERSAL MOTHER

One evening, when Bholanath returned and was going to bed after dinner, Ma said, 'Let me sit a while for Harina

hall retire later." Bholanath did not object and agreed to Her doing Harinam. Perhaps he thought of Ma's indiffeealth and the possibility of its getting worse. It was, therefore, good, he thought, that She should sit with Bhagav

ame. From that evening onward, Ma used to sit for a while reciting the name of Hari.

he obligatory aspect of discipline of taking permission was thus duly considered. She would lie down quietly ustained ecstatic joy of Harinam. During the continued occurrence of this state, Ma planted a Tulsi shrub' and plhe picture of Kali from a match box on the wall (made of strips of bamboo), lest it fall here and there. It occurs in

mind that Kali's picture is taken note of along with Harinam. Burning of incense and lighting a lamp was a doutine in the evening. Ma's Kheyala for Harinam later became deeper, and profound absorption in Harinam follow

ecause He is Bhagavan,

He is both manifest and unmanifest.

verything, wherever it may be, in totality, is in Bhagavan, from Bhagavan. This is a statement, which we often mnd also listen to. Wherever anyone may happen to be in the realm of jiva-jagat, it is only with full observation iespects of all the instructions, etc. of Moolmantra received from the Guru that one makes an effort to advance inope of revelation of THAT. Ma, of course, tells us, Through spiritual activities, awaken spiritual powers.

evelation of Supreme Reality is what is required. Bearing this in mind, everyone should fol low the activities requor one's line of sadhana as one proceeds along it."

n the context of sadhana, a sadhaka naturally proceeds along his own line prescribed by his Guru to realisebjective according to that line. But a comprehensive realization is what Ma refers to as realization of Bhagavan,

s in all aspects and all aspects are in Him. From this it follows that starting with Harinam, Hari will reveal as the n everything and everything in Ham.

N THE PLAY OF HARINAM

THE SUPREME, ULTIMATE, GURU, SADHAKA, YOGI-MA

We find here that Ma did not seem to exclude also the opportunity arising from Her sickness. Through Her Kheyala, She created a favourable occasion to initiate the p'ay of taking Harinam, particularly from the worldly pf view of obtaining permission from Bholanath. In this play of Her own, Ma is Herself in Herself-in this creationhe Herself is the Supreme, Ultimate Guru, sadhaka and yogi. We must take note of the way, by means of which

makes us comprehend these aspects, the Reality of each of which is eternally there in the context of the M

orresponding to each of them. Did Ma thus indicate the reflection of the faint revelation of this fact from whateard? What occurs to us is that the way of such revelation (as Guru, sadhaka, etc.) in the world concerns Herself

Herself.

Ma accepts the Mool corresponding to each one of these aspects one by one, namely, sadhaka, yogi, etc. whichternally there. We must note that She makes us comprehend this by giving us the reflection of the faint revelatio



nly true one. The arguments that are put forward in favour of its own ideology are called mandan, i.e. establishmnd the arguments by which the other lines of sadhana are proved an error are called khandan, i.e. refutation.

THE SUPREME LIGHT,

MOOL-SVAMOOL,

LLUMINES ALL LIGHTS, THE DOCTRINES

Question : You said that the level of refutation and establishment of a doctrine of any sect (such as monism, qualimonism, 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 oamp. An analogy, however, is not all comprehensive. The same light will throw different shadows under diffebjects kept under the light. Again, the revelation due to the shadows (doctrines) under the light, what is that? Tevelation is the action of the Self by the Light Itself of the Self. Where the Supreme Ultimate is, i.e. that whicevealed by the Light of that Supreme Atman, where there is no question of light or absence of light (since it is Sevealed)-what is that Self? (It is) the Self alone. How will you grasp this mentally? Try to comprehend the metropf 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 forreservation of yugadharma (characteristics of the age) too is perfect. He Himself, the One alone, is in each of thorms. This is just a little by indication in this direction

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

n depicting the unique play of assuming the two roles, Ma, Bholanath, it is clearly indicated that this action erceptive language, thought and distinctiveness of our )iva-jagat, is, for us, a light in the journey towardsupreme Objective from our mundane level. This dealing, of the two In oneness, is just a dealing In the absenc

ealing, 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 rev

s all.

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

n reply, Ma explains that in the context of Her Harinam, it is Her Svakriya play of sadhana which will throw ligh

ne in jiva-sadhana in his mind world, to lead him beyond the realm of mind, to realise his objective according tone of sadhana. In Her SvaKriya play, there reveal different stages on the march, She only in Her own pattern, alur help for a march from darkness to light.

n the context of the play of the One as two, the question arose about the doctrines of sects holding diversity in uwhich Ma explains as help for one to go beyond the mind and realise one's objective according to one's linadhana. But one should aim at the stage where all stages are revealed-a direct perception of it as one's object

However, here the play of two in One, Ma, Bholanath, has its uniqueness of Svakriya pertaining to Svamool, whichery often speaks of as Bhagavan Himself playing with Himself.

his Supreme Light, Amool-Svamool, illumines all lights, i.e. different doctrines. This is explained by the analog



lacing different objects under the light, which throws different shadows according to the objects placed. This, agxplains the cases of establishment and refutation by different doctrines, which too have a place in that all-inclumool-Svamool.

Reverting to the original topic) Of course, later on, the initiation of Bholanath, his fervent urge for meditation hajan, and complete renunciation (sannyas), were in the series of events. Then came the sublime and supreme nd in his own Reality related the story concerning himself in repeated loud outbursts, telling all in various ways his 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 articular stage, helping to get a reflection of the touch in our mind, in the context of appropriate bhava and actioarticular places. The comprehension of this aspect is according to our individual capacities.

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

MA'S KHEYALA TO REVEAL HERSELF:

LICITING BHOLANATH'S CONSENT IN THE PLAY

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

Please, listen to me: you reveal yourself!"

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

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

holanath, in reply, requests Ma to reveal Herself. Here, in few words, is a complete depiction of the naturevelation of Ma's Svarupa, which is manifest, unmanifest, with-form, without form, in every aspect whatsoever. Ts, in all, She alone is, which Ma always puts as 'THAT alone'. The significance of the word 'SvaKriya' is underlere 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."

ut how would your mind, wherein constant conflicts of assertion and negation go on, grasp this? Is not the replholanath mentioned above an indication of the import of the statement made in the first sentence of this paragr

Ma does say: "The instrument is one and the same, but diverse tunes you hear are due to the art of play. Perhaps ndeed, pertains to the Reality of the Supreme, Ultimate,

vamool-Svakriya-Akriya (cause itself, undifferentiated actor-action, no action), and that is what we shnderstand.

holanath's reply describes the Svarupa of Ma as Selfrevealed, unrevealed, etc. This is applicable to Bhagavan oince Bhagavan is the only One with no question of duality there and this fact Is beyond mind's comprehension. Wlse, then, can be the implication of Bholanath's statement other than that Ma is Herself Bhagavan, who alone is

Reality of the Supreme, Ultimate, Svamool-Svakriya-Akriya.

hese 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 sha



ertaining to a particular limb, i.e. the different levels of sadhana, where the body and Self are in identity, inontext of specific aspects, whatever little or more is perceived by us out of Her nearness, all of that takes placself in Ma.

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

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

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

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

where actor,

ction,

bjects of action are all She.

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

ince it is She only, the Entity in Entirety, every happening is taking place by itself. So it is She as action, HerselHerself. In the following chapters. this fact will become clearer still in the context of Her revelation by Hersel

vamool-SvaKriya-Akriya (Cause itself, undifferentiated actor-action. absence of action).

HROUGH ALL CHANGES,

IRTH, ETC. EVER THE SAME - MA

While answering questions in the context of a particular topic, we have heard Ma saying, 'This physical body, whaw 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' 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.

n your concept of time, birth and age become discernible. So what happened at that time (i.e. birth) and w

appens at this moment is as you see it. Well, Baba, just accept it, because here the question of any limitaoes not arise at all."

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

Ma is one and the same, irrespective of time or tide.



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

urther, Ma always says: "It is Bhagavan only in Himself pervading everything." The concept of pervasion ntroduce a sense of duality. To dispel this mis-interpretation, Ma says in Her unique style: "Whenever, where

whatever-it is THAT alone," meaning thereby that at all times, everywhere and as any object in manifestation, it is

lone in these three- time, space, object. The principle of the One becoming many, i.e. being many in various fodeas, actions, etc. while still remaining the One alone underlies the significance of the term Svakriya. The sense isince it is the Entity alone which reveals in Entirety, all action in manifestation is of the One in Itself, i.e. Ma Hern Herself.

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

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 mean? Since there is only one Entity and no other in time, place and objects and also what is beyond them, ie. V

nd beyond Viswa, action too cannot be anything other than Ma. So it takes place by itself. In Ma's sadhana too,Herself is all the stages including the objective itself and providing diverse experiences.

hat is why in answer to Dr. Pannalal's query, Ma declares that for Her, it is just a play with the objectives of diffenes of sadhana. In fact, Ma declares that Her play of sadhana is to play with the Mool of each line of sadhana, w

s eternally there. This means that the entire scheme of sadhana, including the various stages culminating inealization of the objectives is the eternal objective itself appearing as the entire scheme of that line of sadhana

ther 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."

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

hen there was that emanation of a yogi from Ma Herself Plainly, it was Ma only In that form declaring throughmouth 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 inbsence of dealing, since there is no one else other than Ma.

CHAPTER THREE

vayam-Svarupa of Nam

Revelation of Nam-Itself by Itself)

MA INITIATES PLAY OF HARINAM

As already mentioned, Ma had Her Kheyala for Harinam. Initially, when She started doing Harinam, foonsiderable number of days, She used to do the nam, etc. in a restless stream of bhava of different sorts. At ti



ears could be seen coming out of Her eyes in a continuous flow. There was no other revelation at all in doing n

or a length of time, there was only that flow of tears in an inexplicable bhava. From the point of view of worbservation with which Ma had aligned Herself a little through Her Kheyala, it was definitely perceptible that alreome time had passed (and still there was no revelation). The awakening of this bhava also was only by itself. It co Her Kheyala that there should now be the revelation of nam in its true form. Then came the call to do nam in a morceful way.

VA-SANKALPA

AND SADHAKA-SANKALPA

At this time, Her Kheyala was:

ï¿½well, let anything happen to the body (but Her adherence to nam would be there). The day this bhava was intehat very day was a day of non-stop, rapid, nam-recital. Since it was Svakriya, revelation was ins ant throughankalpa (the act of volition and its actor in identity). But in our case, if She grants a reflection of the toucvamool-Sankalpa (volition pertaining to Svamool) in our persevered repeated resolution to awaken Shakti, the

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 - dedicatwhich is He Himself is to take place. After all, it is His play, and He plays as it pleases Him."

his, too, is what we should understand-the action pertaining to self-dedication to the Ishta (object of worshipurther 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. Tohe 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:

ï¿½where you talk about all others, there is instant manifestation according to satya-sankalpa (a state of a yogi wis resolution is met with immediate result). But, in any case, the inner Jnana Guru must reveal himself (the inner

which illuminates the Path as well as the objective of sadhana). It is the place where the defined aspect of a particesolution, pertaining to a particular line of sadhana is revealed.

his is what you want to know.

ust see, in the case where the spirit of firm devotion and adoration is missing, as is evident in the world, there, ourustration, one may discard oneï¿½s physical body, because some desire in mental action remains secmbedded."

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

n the context of Ma's volition for revelation of Hari, even if the body dropped in that pursuit, Ma puts the volitiovaSankalpa, meaning that the act of volition and its actor are in identity. This is because Ma's actions are SvaK

he 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 inmarch, there is urge for further quest as one advances, a repeated resolution to awaken Shakti, to have a reflectiohe touch of that Sva-Sankalpa, which brings about the revelation.



movement to responsive direction remained all the time. When Ma used to sit for nam, unless the rhythm of nam

n its fulness, all the hindrances of external world, not even the touch of them, could be effective, but had to go bwhat 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: "ï¿½It is like the approaching of someone and his retreating on something else occurring in his mind and

eporting this later."

here is unrestricted Shakti in that Svakriya,

his 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 th

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

IVA-SADHANA AND MA's PLAY OF SADHANA

Question : We have heard Ma saying that in the realm of mind of jiva-jagat, while marching along the coursadhana, one is impelled by the quest for further exploration (abhava) in one's respective line. What is the imaghis 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 uest, including restlessness and ardent expectation pertaining to that particular line of sadhana. On the other hanhe line of discrimination too, one aims at excellence (total one-pointedness of intellect resulting in revelationther forms of sadhana too, there are distinctive moments (when revelation takes place) and these are of varied nahere are, for example, those who follow the path of discrimination between transitory and real (viveka), detachm

rom sense-objects (vairagya), discriminative quest for Reality (Tattiva vichar).

hen, there is the kriya yogi (following some physical discipline and breath control), the devotee of Bhagavan

undreds of other travellers in the quest of Self-realization in their respective pursuits."

ut for Ma, it is said that such was the sharpness of Her one-pointed intensity that the response was instant mmediate in a flash of a moment, followed by namsvarupa becoming more pronounced with the distinctive patnd the like. There was no break, but an unbroken continuity. What an inexplicable phenomenon of kriya it was he intense stream of nam. It was inevitably observed that some sort of revelation used to appear in some form witail. Not only this, the little revelation that was there, was followed by a quiescent state, in a motionless asan (siosture), accompanied by strength, profound enthusiasm and further renewed bhavadhara. After a considerable lf 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 fhe startle-break is also included. The particular bhai,a and dealings, appropriate to a particular stage-t

manifestations are bound to take place. It is certainly not like an awakening from slumber of ignorance; it is inmmutability. It is undoubtedly evident that it is Svakriya. This startle is not that startle, neither is it that of a childf somebody in sleep, nor even the startle of a sadhaka owing to his physical sluggishness. Such is not the case h

All these belong to the realm of mind. Certainly this is not what took place here. The manifestive aspect waned,ince it is the unmanifestive aspect, it is in the Self only. It is certainly not that the startle-break is due to the actionybody else."

n the case of a sadhaka, he has to keep on marchIng 'tage by stage, arriving at the point of perfection pertainin



ach stage in his line of sadhana. These points of perfection are varied and each has a distinctive pattern. But inase of Ma, there was no break, but a continuous process of instant revelation at each stage.

MA'S NAM - SOUND OF SVAKRIYA,

ERTAINING TO ABSOLUTE IMMUTABILITY

here is, of course, a witness pertaining to Svamool. This is that Svamool where the unmanifest is in manifestmanifest in unmanifest. But where the question of manifest and unmanifest has no place at all, in that unmanifes

uestion can arise of sound, form and name. This pertains to Bhagavan, the talks about Bhagavan, which you hhat is, He speaks about Himself, He makes others speak, He Himself listens and He makes others listen. In fact, HAT alone, where this Svamool is. The aspects of creation; absence of creation; and creation, sustenanceissolution-these distinguishing features are certainly not here (in this Svamool). There is the immutable, which isnly in union with Svamool, but is the sound, etc. of Svakriya pertaining to absolute immutability.

n the context of Ma's nam-sadhana,

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

vamool is explained here in terms of stages. That is, there are different aspects with respect to the stage, butound of Ma's nam does not originate from any of such stages. It pertains only to SvaKriya sound of abso

mmutability. In other words, this refers to Bhagavan Himself, where all actions, such as speaking listening. etc.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 Svam

vakriya.

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

t is the Svakriya sound of unalloyed immutability.

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

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

n a certain context, Ma was saying smilingly: Suppose one is engaged in cooking with utmost skill, expertise erfect acumen. In this connection, the cook has to lift and place quite heavy utensils and also collect and adminhe necessary ingredients, etc. During this time, he has also to stir the cooking material with absolute attention w

itting near the oven, remaining careful, at the same time, that the stuff on fire may not get burnt, over-boiled or sp

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

his 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 -ara 3 under the Subheading: Technique of Recital of Nam: p.39)

Question: What is that context, Ma?



Ma: " Don't you know that?

n childhood, father replied when questioned, 'Will this maidan (field) accommodate Hari, is He that big?', 'No, no,o 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 nly emphasis on nam. Initially, there was to be the zeal and fervour in doing nam and father also said that He dome when called, and certainly He will come. So the nam was to be continued, particularly as long as He was

isible in different aspects. And this is the context here. Do you follow now?"

his reference to father's guideline was not an expressed antecedent, as in Her Svakriya, She got it spoken by hese sequences of sadhana in Harinam are only for our benefit, and this is what we feel from the bottom ofeart. In that invocation, there was more and more intensity, and the invocation continued till that particular invoca

would be there which would make Hari reveal Himself. So it became further intensified, culminating in revelatey! Hari, the Undivided Whole. Inexplicable was this revelation which Ma hinted at, in reference to Herself. With

word Hari, there was the exuberance of that bhava, an indefinable process continuing day after day. After sometimwas so much so that it was constantly in Ma's Kheyala that all the direct revelations, that followed in the course, wHari 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 ofelf-the Self itself essentially. Thus, it is the pattern of the Reality of nam consequent to the doing of nam."

THE SVAMOOL

ince this is perfect unbroken Svamoolkriya pertaining to Ma, She, of course, says that Bhagavan is Himself plawith Svamoolkriya only.

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

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

habda-Brahman,

kshar-Brahrnan,

Nam-Brahman too.

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

he following question.

Question: The One Immutable realized by Mahavir in three aspects, i.e. the One Self, Part and Whole, and Masterervant. 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 formliss, Shri Krishna, the form of attraction of jiva, have revealed various aspects in their respective fields of Lila

manifest and unmanifest form in the world. Well, how beautiful are those plays eternal. such as one Atman, wholeart, and Hari is jagat, indeed, and jagat is Hari-in all these, Bhagavan Himself is with Himself within the purview



His Lila Khela.

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

rahma, Vishnu, Shiva - the three are contained in each of the three; the distinguishing feature of each results articular aspect. Again, in time or absence of time, in union or separation, beyond or not beyond, that Reality revn its unrestricted innate freedom. In the created world of Bhagavan, with what beautiful types and pattern

articular aspects, such as Jagatguru Rishi, Muni, is He Himself in Himself there in the appropriate forms of tatterns. Infinite aspects and ways, such as eternal, phenomenal, created, uncreated-know also that all these are in nd the One in all-in fact, each aspect remains fortified in its respective place.

hat Reality is there in the form of universe- beyond and not beyond, creation and absence of creation, and alswhat is realized as the objective of any particular line of sadhana. It is there in the infinite aspects of infinity-inven in a corpse - befitting the particular state, It is the essence of immortality established in Atman. It is the Suprrahman, the Supreme Reality, where the expression Supreme and non-Supreme finds no place. This is Svam

where the question of Mool and absence of Mool does not arise-in fact, there is no appropriate word or languagxpress it.

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

he five objects of the five sense organs, namely:

Tupa,

asa,

andha,

parsha,

habda - these five are there latent in each object. Within these objects too, one takes to any one particular rupa

una for the attainment of one's own Reality. In this quest, in the diverse sensibilities of the objects it is He alonHis 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 snd also in creation, sustenance, dissolution and beyond, He is there, the Indivisible Whole (Akhand Puma).

yllable, which is immutable, that is Shabda Brahman (Brahman as sound), also, Akhara-Brahman (mono-syllOm) Spandan-Aspandan (divine wave and its absence), and, in the context of immutability, try to comprehend ws that Apurusheya (not pertaining to any effort of Purusha), sound too. In fact, no word or language can form th

or 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 conll the aspects are there in their completeness and in all these (aspects mentioned above) is He, in play too

Himself, in fact, He Himself only. In the realm of mind, pertaining to jiva-jagat, there is only He Himself, the perorm.

Within His play, to realize 'Who I am', and with the longing and desire, what is uncreated in the created world., wreation, sustenance and dissolution also never take place even in manifested form, within that form and forml

what is eternal and transitory too, pertaining to respective aspects-



with all these,

is Bhagavan Himself

with Himself

n His Lila indeed.

Ma said several things of this nature.

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

n other words, there is manifest in unmanifest and unmanifest in manifest. The na She was doing is the manspect-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 isHerself- and the kriya pertaining to Svamool as well.

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

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

n time,

bsence of time,

eyond and not beyond,

He is in His unrestricted innate freedom.

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

ll in One and One in all-

is He only.

n the form of universe, beyond and not beyond, in creation, absence of creation, as objectives of all sadhana

nfinite aspects, in all, in a corpse too, it is that Supreme Brahman, where Supreme or non-Supreme finds no phis is Svamool, in which there is no question of Mool or absence of Mool. It is beyond the reach of language

deas.

n human quest, through the diverse objects of senses, it is He in His own play and Himself ingrained in all obj

oo. Again, no question of ingrained, not ingrained too, He is in abstract soundless state, yet in creation, sustenaissolution and beyond-

he 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.

n fact, He is beyond the realm of any word and language, where no question of creation, sustenance and dissolurises.

n His play to realize 'Who I am', with all aspects of form, formless, eternal, transitory, it is Bhagavan Himself



Himself in His Lila indeed.

DIFFERENT PATHS DIFFERENT OBJECTIVES;

VAMOOL - ALL OBJECTIVES AND THEIR REALIZATION

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 attainms beyond Viswa-jagat, the path itself, whatever the line of sadhana, lies within jagat. Whether the way is the on

which the great had their realization, or that shown by the different religious sects, it is Bhagavan Himself (whimed at) either through a created form (like a vigraha) or the uncreated as appropriate at any particular place. Ihis, the goal is the realization of immutability in the perishable world. It is He Himself who confers and it is

Himself who receives, assuming the particular pattern in each, and also exists in the form of beyond this andeyond as well. He Himself only is the form of that pattern too, as solicitor, as one who receives, as contentmiscontentment-all that pertains to the journey for Self-realization, He Himself being within the purview of His Lil

ourse.

Where there is distinction (sense of duality), reaping of the fruit of action, there is reciprocity of give and take. when the acceptance is complete in the context of that which He takes-that acceptance is the objective too, whiecipient aims at in his journey. He allows Himself to be comprehended, it is lie Himself who reveals. He Himself ction and in absence of action, is beyond and not beyond. Here, whatever you say is He, where the question of

word or language has no place. No syllable can be formed (to define it). Now try to grasp that a man is he ecomes a traveller to awaken the mind but how will you do this unless He Himself allows Himself toomprehended."

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 purv

f His play as Viswa-jagat, beyond jagat and Avyakta. That is what we have been hearing.

As Ma says:

ï¿½within this world, there are Brahma, Vishnu and Shiva, the three aspects of creation, sustenance and dissoluut the three are contained in each of the three. Within this world and Brahmanda, there are actions of Munis

ishis, the seers of Mantras, where Gotra originates from. After all, we are concerned with the Supreme Objecmeaning that the line followed by Rishis and Munis too serves the purpose of achieving the Supreme, since all pre contained in each path as Ma says about Brahma, Vishnu and Shiva). There are Avatars too, who educatehrough 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 r

andha, sparsha or shabda, and transcends them all.

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

urther, we have heard that our objective should, indeed, reveal through awakening by the touch of kriya of Svam

ertaining to the Indivisible Whole. Because it is that from which the aspects of perishable, imperishable, maninmanifest reveal in the context of a particular place.

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



HARI REVEALS: AS ALL IN ALL;

MANIFEST, UNMANIFEST, BEYOND, NOT BEYOND

t was never with Ma, nor could it ever be, to have special attraction, love, devotion, reverence in the context of bear a deity or observing pictures of deities, nor to have any occasion to hear or read of the accounts of Lovhagavan's realm.

t was with the nam of two syllables, in their simplicity and explicity, which She got from Her father in coursonversation - 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 :

ï¿½in case of jiva-jagat, someone is initiated with the nam of Bhagavan, others receive Ishta Mantra, while a tne practises yoga kriya and the like.

n the course of performing all this, while following the instruction, there is self-revelation of the entire Ta

objective), according to the sadhana being pursued. Do you not usually say that during the process of doing namhagavan, He bequeaths first the fruit and then the action (to realize the fruit) follows. Do you not know how

appens? There is awakening in you in the form of inspiration to do these nams , etc. aiming at the attainment ofbjective. But here (in the case of Ma) the word Hari, the sound of these two syllables only, which means the objec

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;

ï¿½Listen, then how was the play of Hari?

ust see, as the days passed, Hari revealed Himself, one after another ï¿½

s the universe in its

ifferent forms,

ifferent ways,

ifferent movements,

n different stages,

n various revelations,

bsence of revelations,

n the form of Viswa,

eyond Viswa and not beyond Viswa,ï¿½ as manifest-unmanifest."

ï¿½Now what your inquisition is, is like this. Somebody calls you by name and you respond. You come and yame becomes truth-based. Similarly, this truth (of Hari being in all names) is revealed. In fact, He alone is with n Him.

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

ake an example.



Question : In the context of Harinam, there are various revelations in different aspects, as we hear. Is theossibility 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 eeds, graft tender branches, the fruit comes by itself (where your efforts have no place).

Where does this desire come from?

t is none other than His alone. He is all-in fact, He Himself, THAT. What is also called Maha-Ichchha (Super W

oo, where and where from the question of Will and absence of Will does not arise - It does exist definitely.

earch for the Indivisible Whole-there it is, which you define as I only, you only. Also, that perishable I in jiva

agat - (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 tooï¿½

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', whereuestion of creation does not arise, cannot be excluded. Where, again, who is in ego-based action in the form of d

is He, and again, who is Self-revealed in the form of effortless action, and where you call it as the form

mmutability too. Truly, He Himself, is in the form of eternal and non-eternal, as well as whatever is ephemeral erishable-indeed, He is all this. In the context of any aspect, such as bhava, absence of bhava, Svabhava (principelf becoming), in form and absence of form, in manifestation and unmanifestation, in time and beyond timenowledge and ignorance, beyond and not beyond -in fact, whatever it is at any place and where even this quesas no place, indeed, it does not arise .

o 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 whomes into being, will come into being, continues to be in being and also in diverse novelty in eternal continuitygain that what never came into being, will not come Into being, and where no such question arises-well Baba, indhis it is, He and He alone. And know this as well too, that in the context of a particular reality, nothing ever cameeing, nor will come into being, never comes into being-it is what it is. What can be created anew there?

he question of creation has no place at all-

ay as you may-

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 underst

lease say Ma, what the rupas were that appeared to you at that time?

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

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

ake an example.

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



the train as a whole-

¿½is that not true, though it is perishable? It came to Kheyala that whatever such and whatever little had been thewas Hari alone-

lace or no place,

is nothing but Hari.

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

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

Hari, the only Sound Underlined) ï¿½

While initiating nam, there is absence of all rupas.

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

Only Hari alone is there.

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

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

ut here, in the course of nam as above, somewhat in an inexplicable sublime way, the word Bol (distinct note)dded to the two syllables Hari. The combined word Haribol emerges, i.e. Hari is the only sound underlined.

ignificance is that any utterance or sound is Hari Himself. That is, particular utterance and sound too of HariboHari. Simultaneously, what a deep pulsation was there all over the body-so strange it was! This pulsation cannoxpressed fully even by calling it Ananda. The surging thrill with an uncommon pattern and also the shiver can hae described. The totality of the physical phenomenon is beyond expression, inexplicable and, in fact, occurs by its

Question: But Ma, the significance of 'Say Hari' does not appear to us instantaneously. In fact, through repetitiohat 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 actu

within the realm of your mind. This Harinam and, in fact, by whichever name He is called, well, whattrength you feel in your mind, that strength is Hari. And, in the manifestation of the entire sound of

ature, the sound is Hari and this is a fresh experience.

ince this experience is within the realm of mind, in the course of the series of experiences through a partic

word, meaning, place and placement, there may be a' touch, at any moment, which may lead to transcendef mind, though there are experiences and the like according to various stages. And when the min

ranscended, you find out where is joy and sorrow as accepted by the mind, since He allows Himself tomprehended 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. Tho

nitially, being in the realm of mind and through continued work with mind in unbroken practice, there mome a moment when there may be a touch which may lead to the way beyond mind, and when it is actu



ranscended, 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 ï¿½significanceï¿½ in the case of Ma?

Ma: " Significance? ï¿½in Viswa Brahmanda, i.e. in Viswa (Universe), there are as many nams, as many rupas, in

ams and rupas are infinite indeed. All these, ephemeral, eternal, reveal as the Existence-Itself, THAT (Sat What is with rupa and with guna, without rupa and without guna and whatever may be the eternal indivisignificance of what pertains to any aspect in manifestation, reveals in identity with THAT, since it is the Svak

lay of Bhagavan.

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

HAT only.

o nothing can be apart from Her.

his 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 hoccount for bhava concerning the body?

Ma : "It concerns the Svamool of nam itself. The characteristic form of bhava and beyond too, related to k

ertaining to body is the Reality Itself. Had it not been complete in all respects in the context of Mool,

ould the elucidation of Absolute reality the Truth Itself, pertaining to what is being presently told to yo

eply to your question, come forth when spoken sometimes in minutes details, as little of it, to you. Surely

hese take place by themselves.

Therefore, you should understand what is appropriate in the context of a particular place. Since Bhaga

Himself is the Supreme Ultimate Svamool

Svakriya-Itself,

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 througheflection of touch, it occurs in the corner of our mind that in that profound solemn Reality, all this too is definihere.

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

hat all this does exist there, may we conceive that fact firmly as Truth. It is a realization really by a sadh

pasaka, tapasvi and the like who determinedly undertakes a journey aiming at the. comprehensive attainment ofupreme. This happens, as we hear, to ne in ten million, and it appears that perhaps this is what is to be understere.

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



¿½-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 sis the Self only at different stages, only the Self-is this what we should understand?

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

equence of Nam Continued

gain, when it came by itself, Haribal, i.e. Hari, the only source of bal (strength), swinging right and left, Ma walone in the dark room, absorbed in the sweetness of nam, in the joy of nam. Later, it came that Hari is the esource, 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 as 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 litream of water. That stream of tears was such as could not be wiped off even with effort, as if water was boured out of a pitcher. But where was this water from?

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

ll 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 fere (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 without a second.

Verily,

ll is Brahman,

n entirety and beyond all,

s ParaBrahman,

araAtman,

which is One.

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

Hari is

Rasa Itself,



UNIQUENESS OF MA'S PUJA*

*Yantra-puja, in general, is a marked feature of a particular line of sadhana. Yantris a mystic diagram and it symbioses the higher mystic power. Its sadhana is a form of spiritual life and is an esoteric method to fix the mind on the Supreme RHowever, Yantra-Puja here is in the context of Svamool.

vamool Yantra: Its Puja, the Atma ï¿½ Pujaï¿½

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.

Oï¿½ Baba, it is the basis of Atma-Puja,ï¿½

Oï¿½ Baba! It is just the beginning. Atma-Puja means puja of Svamool -Yantra. Unless that puja (the Vyakta pa) 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, ranscends all that is beyond and not beyond. For example, if one has not reached the Ganga, how can one go beyhe river and its banks. There is no question of dipping and rising in the stream. Similarly, how can one transc

word and expression, perishable and imperishable?

Here Yantra-Puja reveals for the first time.

his 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 pnd all-comprehensive refers to Ma).

o far we have seen that starting with nam, a series of developments, such as different aspects manifesting Hari - iames,

Hari in all strength and resource and

Hari the only sound have been described.

n the course of this, we notice an intense earnestness followed by tears, bodily movements like shaking, shiveringn the culmination, the name, tears and all these phenomena stopped completely and Ma was calm, compo

motionless and all that.

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

n 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

nique portraiture of Svamool, which, in fact, is Her Reality. And here, in Svamool only, all deviations, contradictre possible in Her innate unlimited freedom.

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

he 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 afte



This Puja: Beyond the Realm of Mind:

nexpressible 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 basedvamool, from where' Viswa arises in active manifestation, how can this puja take place in the external world of y

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 embodimenShruti itself (Vedas), (but there is no person there from whom writings of Vedas come. This explains this puja occurs by itself in Svamool, i.e. Ma). Of course, this is a mental reflection of that person. Butshould investigate how this is possible, because the utterances (of mantra, etc., during puja) are with sa sound that it is not identical in every part with the sound that generally comes out through a particshaping and contortion of the face and its vibrations."

xplaining further, Ma speaks about Shri yantra, etc., which reveal from Avyakta pertaining to Svamool, i

manifestation in unmanifestation.

his 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 positionlace of all and absence of all can be there, since, where it is manifest, there only it is unmanifest. It is that place f

where yantra, mantra and the like emanate. It is like the finite that can be conceived of as little of the word 'infinnd that, which cannot be conceived of remains Avyakta within itself at that same moment. The pattern of give

ake through acceptance when combining through particular rhyme and rhythm of words and sound that are familinfamiliar to the people of jiva-jagat-indeed, this pattern takes its shape from Bhagavan."

hagavan, who is beyond expression, from there only, all takes place in the manifested form as sound and wordhe 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 Avyaherefore, it covers any particular Mool (i.e. since all Mools are in Svamool, Bhagavan plays with any Mool-he

efers to the line of puja). So it takes shape in Svamool, abiding, however, in the Avyakta, where it does not takehape. So long as that Avyakta is not revealed, how could one do without it?

t is like one as

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

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

he idea is that so long as the place of non-duality is not realised, all actions, including puja, pertain to the me



ormless,

he being of Atman,

he Atman,

ne's own Self,

arabrahman,

aramatman,

where no language signifying Para (Supreme),

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

ut in Svamool, which is Ma Herself in Herself, this is what is indicated in all pertaining to any aspect of bjective. Further more, in the context of more aspects, even in puja and the like too, there it is as well. Giholanath, Bhaiji, Gurupriya Didi were direct witness of these, as much as possible, and' outsiders were also witn

mine is only writing on hearing.

MA'S PATTERN OF RESPONSE TO COMPILER'S QUERIES IN THIS BOOK:

REVEALING IN STAGES,

WHILE ENGINEERING IN HIM,

COMPELLING URGE TO RECEIVE MORE AND MORE

ï¿½wordï¿½ too in this context - so strange;

fact as cannot be explained verbally.

erhaps 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 cannoescribed through words, as it were. The person concerned in compiling this book had such a compelling urge wihat it made him forget his food, sleep and all other considerations till he got a reply to his query. Was it, as eported, a tapasya (penance) on his part

ometimes it would so happen that Ma would nowhere be in a mood to answer questions and this would continueo many days. That a reply could at all be obtained-even a possibility of it-no such favourable situation couldiscerned. It was, further reported that even a reply in brief which could be elicited at one time, left more to be

ut Ma would, as if, definitely not elucidate further. At the same time, he would feel convinced that still mlucidation 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 whey would be, in a stream, and Ma would remark: well, the question you had asked the other day, here, surely, ave got the answer out, it just came a little by itself. The question of subsequent division of days has no place in hat 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 pnd simple way, as if it was a honeyed spray. A fulfilment of his prayer for receptivity, a longing in his hear

whatever moderate way it was, was bequeathed within him unknowingly. This, it must be maintained was in resp



ut 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 attainbjective and when such meditation becomes deep enough, it helps in opening the way.

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

NON-DUALITY OF RUPA, GUNA, RHAVA EXPLAINED

Now see, there are the aspects, for example, of father, son and husband-all these three are you only. In you alone, ts 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 youay there is one only - ponder over it.

here are more and still more of it-all this is, indeed, there, do you understand? Just as the three nams concern youlso three bhavas are sustained by you, but you remain the same one in the three divisions. Similarly, the three ruoo are in you and also what is there within the three gunas and beyond the three gunas as well and the like all thbide 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 sp

with a slight alteration as sva -bandh (sva meaning self and b

bondage).

¿½means that which one binds oneself with (i.e. limits oneself in respect to that relationship). But you are he wheyond nam, rupa, guna, bhava, language, etc. and what is beyond all these too is in you.

So who and what are you?

ry to grasp all these aspects in this manner. But how will you comprehend so long as the Granthi, i.e. knotgnorance) is not dissolved.

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

mental affair.

n the same way, when Hari reveals Himself, then all aspects of nam, rupa, guna, bhava in the infinite patterns of espect 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 analogerson can be looked upon as father, son, brother, husband, etc.-all aspects-simultaneously, while as a man, he he same time none of them. In fact, all these aspect are he only and yet he is none of them, just a man, that isherefore, each of these aspects has a non-dual character in identity with the man himself. Similarly, all aspectam, 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 (wwill bring response from Ma). Where there is non-duality, there can be no question of a second one-



his 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 hagavan, when this is realized, you attain everything (i.e. all aspects, duality, non-duality, etc. are in Bhagahagavan Himself).

BHAGAVAN'S KRIYA

WITH RUPA AND GUNA EXPLAINED

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 ll abides in all. Who is it, or what is it that is not there at any particular place? However, wherever an

whomsoever, there is manifestation in a particular nam, rupa, guna, bhava, etc. you should understand that here tobides in all. He, who is in you it is He only-ï¿½

Oï¿½ Bhagavan,

¿½there you are in the form of you.

here are, indeed, diverse patterns in such manifestation.

hagavan 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 o 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 na

ttribute, 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, therennumerable bhavas, rupas, etc.-where are you going to make an end in this matter? But, again, it is quiescent tooarticular context. In fact, however, all is in uni6n with all. Again, where what can be beyond and not beyond

without nam, without rupa, without guna, beyond bhava, as finite, quiescent, spandan itself, as absence of spanasa and the like-are not all these in Him only, because' it is He Himself only, the One alone? Now, you conclu

where is it that He is not and where is it that He is. You contend that Bhagavan is everywhere. So now tnderstand where is it that He is not."

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

f these aspects.

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

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



How is this type of non-duality possible? In answering this question, Ma explains that since Bhagavan is One, andHe is all at the same time, so all manifestations are He alone. That is why all aspects of nam, rupa, guna, bhava, re 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 Himust 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 analere 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 e is none of them. just a human body apart from all such imposed bhavas, etc.

hen, again, the question arises that against the background of such non-duality, where Hari is alone, withoecond, how could the actions of Hari, with forms and attributes be maintained?

xplaining this truth, emphasis is laid on the fact that all abides in all, since any aspect Is Hari and all abides in Ho 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 - whiche 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 badhaka in the course of his journey. The cause of such hindrances is rooted in human desire and that cannihilated by strictly following one's line of sadhana under the guidance of one's Guru. Also, during the appearancuch hindrances, etc. the sadhaka should maintain that it is Bhagavan only in those forms, and summon up his cou

with complete reliance on His dispensation, remaining firm and collected in his march.

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

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

CHAPTER FIVE

The Appropriate Pattern of Svakriya of Ma

in the Context of the

Essence of Seva befitting that Particular Place

UNIQUE DEVOTION AND OBEDIENCE TO HUSBAND

N MA'S EXEMPLARY PLAY OF SEVA



n Her childhood, Ma obeyed the biddings of Her parents without any reservation. Even in the midst of indigence,hat they faced, a current of joy centering around Ma was there in their hearts. Again, in the performance of their rom the worldly point of view, when She was handed over (given away in marriage), then there also She obeyedusband in the same way without reservation. When Ma came to Ashtagram, She was all by Herself there indepen

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 eft by Bholanath) and then take Her regular meal, also from the same plate*. And if Bholanath happened to eat a

with many other people, Ma would, at some opportune moment, take out a little from the remnant of his food rasad, and afterwards, when taking Her own meal, She would do pranam to that food and take it first. Wholanath would rest after taking his meal, or at any other convenient time, Ma would get his charanamnia, veryday before starting Her meal, would do prailarn to it and then take it. On occasions when Bholanath had toway, 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, includingusband, and also an act whereby merit is earned.

6 SVAKRIYA SVARASAMRITA

ouched 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 anholanath. During the very short period that Ma remained in the household of Bholanath, one of his sisters instru

Ma to observe these religious customs. Since Ma was a member of their family, She observed all these practicebedience. Ma would obey Bholanath without reservation, and he was convinced that Ma would not deviate the it while complying with his instructions, and that She always spoke the truth.

HOLANATH'S BEWILDERMET: MA'S CHILDLIKE SIMPLICITY, OBEDIENCE, UNDERLINED BY OTABSENCE OF ANY WORLDLY INCLINATION

Observing all such acts of seva and perfect behaviour on the part of Ma, Bholanath remained charmed, feeling alws if a small girl was near him. He was extremely simple-hearted, but did wonder as to what was this (strhenomenon)! Why was there not the least evidence of any worldly inclination at any time in Her? Externally, aame time, no deficiency of growth in any part of the body could be observed. Often such thoughts would recur in

mind then. On the other hand, a childlike obedience was noticed by him in Ma all the time. That made him quite lo, as it were, simple-hearted and self-forgetful as he was. When Ma's play of sadhana began and continued on

ntensive scale, Bholanath, thinking that Ma had never, till then, acted in any way other than according to his wiswas filled with a feeling of compassion as on a child. So he could not offer the least hindrance in Her sadhana. All

me he remained under the influence of some invisible power, not knowing what it was and having within himseeeling of reverence as well. But sometimes, upon being influenced during talks with his friends and companions

mind would question as to why it was like that.

DOCTOR'S DELARATION: MA FREE OF DISEASE, ALL SYMPTOMS OF SPIRITUAL NATURE

hat is why, when later, at Bajitpur, there was a proposal to get Ma examined by a doctor, She was taken to the rike famous doctor Shri Mahendra Nandi of Kalikacha (a village in Bangladesh). Bholanath explained to the doctontire case history of Ma from the beginning to the end. Bholanath had instructed Ma beforehand that She must staxactly the same position in which the doctor may want Her' to remain during the examination. It was for the first oday at Bajitpur that, following the instructions of Bholanath, Ma sat on a chair, and with Her face turned inpposite direction, kept looking ahead with Her eyes open and shortening the veil. Dr. Nandi did not take noticnything else concerning Ma but specially observed from a distance, for a long time, the calm and composed posn which Ma sat and Her steady gaze. Afterwards, he advised Bholanath to let Her continue in Her own bhava and



ree to play in all roles in Her unrestnced freedom. Properly speaking, Ma has certainly none to give to, nothineceive as well. All these are Her own actions in Herself (both the roles of Guru and sisya). In jiva-jagat, we hear fhe mouth of saints, and it is contained in the Shastras too, that what is realized by one (a Guru) should be passed oworthy receptacle (sisya).

ut here (in the case of Ma), where could the words worthy and unworthy be applied? Where it is She only in Hern the form of kriya, the acts of receiving, bestowal and acceptance, all take place in the One alone. This isunctioning of Svakriya pertaining to Bhagavan. The phenomenon here is such that we can neither knowomprehend it. Response to queries is also not always available in this context.

holanath as Sannyasi-In a still later period, again, we saw Bholanath as a Sannyasi, and Ma got his last riteserformed, observing the prescribed religious order (due to a sannyasi when he leaves his body). What a solemn awas! In fact, every action too of Ma. concerning any matter in the context of any particular time and plac

ompleted to perfection.

Hearing this portion of the manuscript, Gurupriya Didi remarked (in the context of Bholanath's submission to Mommand): it was like thrusting one's hand into the mouth of a lion with ease and in merriment, challenging it aame 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 lso like putting one's hand into fire with the same challenge to burn it if it could. But instead, the fire lost its powurn.

DEALINGS OF MA AND BHOLANATH:

ACTION IN SVAMOOL

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

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

he idea here is that the action of Bhagavan where two are one and one is in two, can be comprehended onlyealizing Him.

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

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

e 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 mool, emphasizing that it is all, yet at the same time it is none, beyond description as well. In fact, this is beymental 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 pf view of the gross, subtle and causal, they underline what is transitory and perishable. But where there is Suprmmutability, everything cannot be comprehended through questions and answers although they are dealings withinurview of worldly view, as they are creation and absence of creation pertaining to jiva-jagat. Thus it is that all thctions pertaining to Ma cannot be comprehended within the domain of mind. Does not this truth rarely come



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

he ceremonial handing over of the daughter (the giving away of Ma in marriage) by Dadamahasaya (grand-fatherMa's father), the concomitant parts of the ceremony that took effect in their appropriate place-all this manifestatio

nmanifestation and unmamfestation in manifestation took place by itself. The bringing of this truth to light to us-not an unfolding, again, as far as was possible of the particular revelation appropriate to a pa' rhcular place as

orm of THAT.

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

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

Ma and Bholanath.

he 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 bo

f language is expressed here. Again, it was further noticed undoubtedly, not only in mantras and Kriyas but alshe sannyasa of Bholanath and the Svarupa of his last moment, in fact, whatever was required for a particular k

was aptly provided in the context of a specific time including the last moment. All this has to be contemplated, ne 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 creatustenance, dissolution and decay too exist but also all aspects must be compatible in Him, since He is the One aliving in the domain of mind, we have talked only about matters pertaining to the mind. The distinguishing featurivan-mukti is described as something astounding. But what could be said in the present context (about actions ofnd Bholanath)?

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

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

uma Brahma Narayan: Ma's Distinctive Svarupa ï¿½

About that incident at Bajitpur (where Ma declared Her Svarupa as Puma Brahma Narayan before a small assemes, 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

moment, it cannot disappear. When Ma was questioned in the context of the saying of a saint (upholding what is stbove), She replied: Yes, Baba, from the point of view of jiva-jagat, which is concerned with actions pertaininross, subtle and causal, this truth holds good, since a traveller, with the object of attaining what he has not till ttained, 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 upreme Ultimate in this journey of a sadhaka. However, Bhagavan is Svamool Svakriya and the Selfattainm

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 betweenvarupa of Ma which She had declared as Puma Braha Narayan, and the realization of a sadhaka, who, thro



radual progress, reaches a depth where, when the touch of SvamoolSvaKriya is received, there takes place the evelation ot Parabrahma Paramata, i.e. there is a limit up to which a sadhaka can progress, and after that the fealization 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 realmmind. In the play of THAT only, our Supreme Ultimate Objective, all possibilities are there-the possibilimpossible and the impossibility of the possible. We have been hearing from Ma about all such abstruse trutheflection of that touch what we could get, for whatever little period, at a particular place, when seen in the light of

mental understanding, makes us aware of a moment of revelation of a pattern (of Ma), from the place of no patt

his is what occurs constantly in our mind.

TO REVEAL HERSELF THROUGH ANSWERS,

MA MAKES ONE AN INSTRUMENT FOR QUESTIONS:

HERSELF IN BOTH ROLES

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

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

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

n this state of mind, he struggled on, day after day, sometimes month after month. In such circumstances, when smatter of a similar character (which had not been properly grasped earlier) came up on another occasion, he w

midly, with some hesitation, raise the same question again. This time, in reply, Ma would perhaps sometimes sp

n a somewhat greater detail. Did She let so much time pass only to bring him to a stage where he could graspubject within his limited capacity? It is also necessary that one should arrive at a state of great earnestness wiurning 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, toree of the veil of ignorance. Of course, He cannot be revealed through your effort. He is self-revealed and is

Absolute, the pure all-light, free, eternal ; in fact, it is you only in you."

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

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

his is what he felt in his heart of hearts. However, in the case of Ma, everything takes place of itself. Another oo rose in his mind that the forming of a question and the state of being able to receive the reply to it by him articular moment-all these were a creation of Hers, Herself in Herself. The relation of cause and effect which is tn the gross, subtle and causal spheres, does not find a response (with reference to Ma's realm) even in a corner of

mind.

MA's ACTIONS IN SVAMOOL,



HE HERSELF - NO CAUSE AND EFFECT

About that incident of manifestation of a mahatma (yogi) that took place in the proximity of Ma, when She was ninen months old all this, we think, does not, indeed, bear any relationship of cause and effect. So, that which we noaking place in Ma, from moment to moment, certainly substantiates that, as Ma says, Bhagavan is playing the plavamool 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:

ï¿½there are so many aspects, and that concerning Bholanath is one among them. Even in this case that younquiring 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. Aghere is another aspect too. Why should there be any attainment or non-attainment, since it is THAT only in itself

where can there be the question of here and there again? It is natural there as well, since action, non-action too ho bearing."

A vivid picture has no doubt been drawn here of the extreme ardency of the person who was instrumental in givingxcellent shape to the book and his persistent labour to receive light from Ma on deep abstruse matters. But, inonnection, it is clearly pointed out that, in the context of Ma's behaviour, actions, etc., there exists no relation of c

nd effect in any matter concerning Ma, and everything takes place by itself. The answers to questions, therefore, ho such bearing of cause and effect at all. All these are through Her Kheyala only to reveal Herself as Her woHerself in Herself. For Her, there is no second entity to reckon with.

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

MA AND BHOLANATH INSPIRE AS ESSENCE OF SUPREME -

ONE IN THE FORM OF TWO

Gurupriya Didi had added further: What all we have witnessed directly is truly speaking beyond conception. Wondered over, it is not that it is astounding only, but how do we describe it? On the one hand, Bholanath was taare of by Ma like a child-disciple and on the other hand, taking that child by Her side as guardian, She had slephe same bed in the open, in the presence of all. Of course, Ma's sleep is not as is generally understood but pertain

Avyakta (unmanifest). Those who happened to be there in proximity and within sight of it, f what a strange kind heir mental bhava-some meditating, others doing japa, while still others would be in tears.

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

ome days and time too passed in this phase. On the one hand, considering the husband as the only god of a wife biding in the utmost limit of obedience to him, She carried out the entire range of external duties within the vieweople and on the other hand, that very husband is turned into a disciple and brought up like a child. Trained uood discipline, the disciple was seen to be led to his Supreme Ultimate goal. Only for the fulfilment of this pla

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 tad no place at all in any thought arising even in a corner of the mind. All this that happened before our eyes, wondered over, makes us dumfounded and astounded. Who can describe that which lies beyond all description? Wad taken place in our own presence, even thinking of that, makes us of a different sort. Was it to engage in a plahis pattern that She had taken Bholanath in Her company, we do not know. Were not all those mundane asp



oticed in Bholanath, we wonder, brought into play in Her Kheyala, to vivify this aspect of Her Lila? Later, whenevealed before us as the Mother of the world, how many incidents were there at how many places with how meople-what is the language that can describe it?

CHAPTER SIX

The Bhava Pertaining to Mool of Kirtan

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

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

ut, in Ma, we see the utmost limit of external service only, particularly in managing household duties to erfection. Again, She would sit at night, and then there would be no question as to what is meant by sleep, and abood too, it was the same. On the other hand, beginning with Her perfect service in house-keeping, She fulfillether activities in their entirety, to perfection Yet, She continued Her Harinam sadhana, and subsequent revelatitc., accompanied by bhava in appropriate states and stages, took place in their self-perfection. There was no quesf 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

njoyment of earthly pleasures. Where acceptance is absent, has no place at all, then understand, 'What is it that e 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 tlace 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.

t is His play,

He plays,

s playing,

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

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



IRST KIRTAN UNDER TULSI PLANT

Meanwhile, one day Harkumar pleaded earnestly to Ma:

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

ater, Ma told Bholanath: "Harkumar was very eager for a Hariloot under the Tulsi plant. Your Tulsi plant too

rown up well. Would you like to have a Harilooot under this Tulsi plant too of yours?"

holanath was overjoyed and replied eagerly, "Yes, certainly, I shall inform Harkumar to hold it just today. He make all arrangements too for it. I shall tell him at once." Bholanath, then, called Harkumar immediately and dire

im to manage it. In joyous elation, Bholanath called all others of the neighbouring locality and requested them ton making the Hari-Kirtan a grand success. He himself took an active part as well. This Hari-Kirtan was initiate

Harkumar's insistence, so he too joined, with joy, in inviting people from neighbouring houses.

t was approaching dusk. On the other bank of a tank, at a little distance, there was a temple of Lord Shiva. Evvening kirtan was heard from that temple for a short duration. On hearing it today, Harkumar went there to inhose people. They replied that they would come as soon as their kirtan there would be over and asked him to go b

On return, Harkumar started kirtan with the people who had already assembled there; the party from the Shiva temame in the meantime, and joined in the kirtan with great joy.

NAM AS LIGHT: ABIDING IN THE ABSOLUTE,

MA REVEALS AS ONE WITH LIGHT

At that time, Madhu Babu's wife was seriously ill. The rooms of Madhu Babu and Ma were located in the sompound. On one side of Ma's room, there was a Tulsi plant, and on the other side, in the compound itself was aeem tree. Ma was sitting on the bed of Madhu Babu's wife, while kirtan was going on. Through the gap in the dhe could see and hear the kirtan going on, The little that was possible. Ma saw the entire house filled wesplendent light, so much so, that the light penetrated through the small openings in the coarse bamboo matting ormed the walls of the room, causing almost everything inside the room to become visible, although there waamp 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. Youbserve and hear as well, that in respect of this body, it is that only whatever takes place in the context of any ti

nd 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 me, Her body fell down on the ground from the cot of Madhu Babu's wife and rolled there a little. One of the coangles on Her hand was broken, and the entire body was in a tender state. There was no external response to anytrom Her body, but there was no unconsciousness either. Noticing that Ma had fallen down there, that sick womalled out someone and reported about it. Bholanath and others came in from the compound and saw Ma in that sta

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

hey 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, undempulse, Her body was lifted in the air with an upsurging movement, and nobody had the power to restrain it. Tppeared in Her a combination of laughter and tears in a strange way, as if it was a unified relationship of sun ain. Even comparing it with the pattern of behaviour of a small girl would seem to amount to almost no descriptioll. Besides an unabated spurt of tears, as if from a syringe, their flow too from the eyes continued ceaselessly. Whnique phenomenon: the body in divine splendour with smile on the face! Externally and internally, a strange wavoy, as in rhythm with the inhalation and exhalation of breath, was surging all through Her body. There was, atme, freedom from any sense of shyness and hesitation which are normal under a veil. Even in those who w

making an effort to lift Ma and seat Her, the touch of Her body seemed to transform their inner state in a strange w

he atmosphere there and its influence over all present, was so extraordinary as to be beyond description. Within hort period, the time, place and environment-all appeared different with the rhythm of nam resonant in every h

One does not know if any one saw or heard of anything, like this before. For that time, no sign indicating sistinction as man and woman or the sense of any binding, normal for a badhu, was discernible. The same feerevailed among all present there. Later, they used to discuss this bhava of Ma among themselves too, with a dense of reverence. Those who performed this kirtan, considered themselves fortunate and blessed on the rise of shava in Ma through their kirtan.

n one and the same receptacle (i.e. Ma), the flow of tears, thrill of joy, laughter and crying, all happimultaneously. Later, in that state of bhava, She remained sitting, calm and motionless, for a long time. Q

ometime after the kirtan was over, Bholanath had to hold Her up, and with unsteady steps, Ma was helped tooom. What a sparkling brightness and warm lustre suffused Her body-a deep exhilaration, exquisite and indescribo a certain extent Bholanath too became as if one with this bhava, amazed. When asked about what had led He

his state, Ma made an endeavour to speak, and that too after a considerable lapse of time, repeatedly stumbling oach syllable of a word and stopping intermittently in between. Continuing in this manner (Her attempts to speak)uite some time, Ma's body thrilled again and again, accompanied by torrents of joyful tears. The body was in a sf tremor, while repeated upsurging movements took place in an extraordinary way. She was not in a disposition tor hear anything. Her face and eyes were bathed in a radiant glow-as embodiment of an inexplicable bhavxhilaration full to the brim with divine lustre. Even after quite some time, when She tried to speak slowly withndistinct voice, then too with Her speech breaking off intermittently, She was perhaps able to convey something a

considerable time. Before this, Ma had never witnessed any one losing balance and falling to the ground throxhilaration during kirtan, nor had She heard in particular about such an episode. This was the first time Ma had

ind of bhava. In fact, Ma had never read religious books, nor listened to any discourses on the Shastras, and to hbout this type of bhava anywhere, certainly no such occasion arose for Her. She was young and presently playingole of a badhu.

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

Guru Pryia Didi's version)

ECOND KIRTAN UNDER TULSI PLANT

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

he remained in Her room that day. Bholanath came at intervals to observe the condition of Ma. On that day alsowas under the same state of bhava as before, and fell down to the ground. But She got up instantly in an extraordinmanner, and it was noticed that She had the bhava to run, like one who is mad, towards the place where nam-kiwas going on outside. With eyes upturned, arms raised above, She stood up and was about to fall lacking balance. W

reat effort Bholanath closed the door and held Her back. His bhava too seemed to become transformed in a straway through this touch of Ma's body. Now sitting in the room, nam continued in Ma in rhythm with kirtan. Then, Her entire body, She started rolling on the ground, arms raised upwards, and eyes steadily upturned as before. Wit

is strength, Bholanath could not hold Her back. It was like a strong current of water which cannot be con tamed am made of sand. Afterwards too, the condition of Ma's body remained the same as before, the entire body ecoming benumbed with bhava. Sometime later, Bholanath told Ma one day with some displeasure What is all



ad 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 occurrtate of this nature.

GAGAN SADHU'S PALA KIRTAN,

ECOND DAY

n the entire house, a feeling of agitation, worry and anxiety prevailed among all, Someone counselled that a kihould be held for a second time. and all agreeing unanimously on this proposal, called Gagan Sadhu again.stening to an account of the entire episode, he almost cried and said, 'Why did you not report this to me last ni

How fortunate I am that there was the rise of such a bhava on the occasion of my kirtan." Immediately and with e started the kirtan of his religious stage play, which he had sung the previous night. Here it refers to the Pala kinly. Ma was carried to the room where kirtan was going on and laid along a side in a corner of that room behinurtain. By the time the kirtan was over. it might have been a little over 4 o'clock in the afternoon. But still noteast response was there in Ma's body. Her breathing too had stopped, and all were worried. The sun was about to s

We have heard that when arising to outer consciousness from the state of bhava that a sadhaka is in, there lake p

ll changes arising from pure sattvaguna and those pertaining to body due to pure Bhagvat bhava (bhava relatehagavan), as referred to in the Shastras, etc. But that which was noticed in the body of Ma, before and after (kirtow could that be interpreted in the above light?

n reference to Ma's bhava, the emphasis here is in the context of Svamool, signifying its uniqueness, in as much s unrelated to any cause and effect. However, a sadhana in bhava-sadhana experiences those ashta satvick bh

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, tppeared in slow progression, with intermittent halts, diverse phases of bhava which continued for a long time. Wholanath tried to examine Ma's eyes by pulling up the eyelids, the eyeballs were found to have turned far upwa

he body appeared like a piece of cloth, and apparently with no manifestation of any sensation all over the body. Twhich Ma talked about repeatedly as Avyakta (Unmanifest), may be this pattern of bhava in Ma pertains to Avyakta itself.

his state continued for a long time and later, the return of a little response was noticed in Ma. Coldness of the boo gradually abated a little. The local people, who were present there at that time, remained in their own courshava, in tune with the prevailing situation. The extraordinary forms of this pattern of bhava (in Ma) followedfter another over a long period. Intermittently, as a response to a particular aspect appeared, it disappemmediately after-the little that was manifest, vanished again. This continued occurring in sequence. What a dteadiness it was, accompanied by calmness as well. Moreover, the manifestation of a particular aspect becevealed in the open. A touch of deep divine love, devotion and reverence found play in all for the moment, evehis sight. In proportion to the little touch they had, the bhava they received from it remained ever in their memor

equence of bhavas followed, the limitation of time having receded to oblivion.

ALL MOOLS ARE IN SVAMOOL: MA'S PLAY WITH THE

MOOL OF THE ASPECT OF NAM, RUPA AND

AKAR SAGUNA

Question : We have heard about ashta-satvick. But Ma says that Bhagavan is playing with this body. What isignificance 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 (orm and quality)?

n the Svakriya of Svamool, where all Mools are present, this aspect too must obviously be there. The nahagavan and also the rupa of Bhagavan that are witnessed by one, do you mean to say that there is no reality ofam and rupa? In the nams of Shri Vigrahas (deities), and the Avatars, the distinctive character of their respecevelations 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 on

established there, one experiences revelations pertaining to that nam in the form of ashta-sabhava. Whereas, the bhavas of Ma have the distinctiveness of Svamool, where Mools of all bh

exist, and She is free to play with any one of them, all beyond the realm of gunas, and here She

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 steadiustaining restlessness and absence of restlessness. But in Svamool there is Svakriya, i.e. He is in Himself only, in

He is alone with Himself.

he entire world and beyond the world, the manifest and the unmanifest respectively, are all in harmony in the con

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

hat 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, whan take place in Svakriya only of Bhagavan.

he manifested world, and the secret of its creation remaining unmanifest, operate simultaneously, in that Svak

self.

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

Returning to the previous context, many remained steady and calm, with tears in their eyes, absorbed in their meditation and japa too. An exciting emotion of this nature pervaded the entire atmosphere. What is hat whicalled the Svamool of ashta-satuick? How are we to give a description of this extraordinary and exquisite aspechat was heard by people from the mouth of Bholanath as well? Often what is heard from the mouth of M

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 moad revealed itself taking that pattern (Ma's body with the bhava) within this moment. Ma is here giving recognitiohe spirit of the age about which we have heard from whomsoever it may be and in whichever place. Now weeminded of what Ma says:



ï¿½ i.e. 'All the four Ugas are contained in each guna'."

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

n the context of the doctrines of different sampradayas, Ma is free (to play with any of them) We do not understuch phenomenon, nor have we heard about such things. So, how are we to comprehend this mystery through

mind of ours? We, therefore, keep quiet. But how to account for this silence of ours, sustained by what-what are way Ma?

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

New and Ever New Rasa Pertaining to Svamool ï¿½

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

*In their sadhana of duality, Radha and K

are considered to be inseparable R

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

adhaka's State with the Revelation of All Aspects Pertaining to Ashta Satvick Bhava - But in jiva-jagat, in the cassadhaka, upasaka or tapasvi, perhaps it reveals in that state, which when attained, all aspects of ashta-satvick bh

ome into play, as mentioned in their religious scriptures. However, along with the return of Ma's body to oonsciousness, there was a marked feature, deeper still, in evidence, which is impossible to describe. The kirtan ver, 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 phyppearance of Ma is a pattern that the bhava, in the context of Harinam, has taken shape, Regarding Harinam itse

s 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 articular aspect but is free to play with anything according to Her Kheyala.

he inner bhava of Ma here is explained in the context of a particular sampradaya, the objective of which is revelaf the divine couple Radha-Krishna. Though this duality is ever inseparable, there happens, according toampradaya, moment to moment separation and union, revealing new and ever new rasa (sweetness) pertaining tovarupa. Though Ma's bhava here is of that line, it has got its unique characteristics of vastness, splendourerfection pertaining to the Svamool of that aspect. However, in the case of a sadhaka, pasaka or tapasvi in jiva-ja

who follows this bhava-sadhana, all those eight satvick bhavas reveal in entirety when a particular stage is reached

he Vaishnavas who were present, observing from a distance, cried with irresistabie emotion. Many were in the state among those who were present there. None was touched by any such feeling about Ma, at that time, that She badhu within social restrictions. That She appeared like a small girl, even this analogy is inadequate. It was a stra

hase at that time. It was noticed that those who were there, were unable to give exact description. In that muomposition, there was a portrayal of a deep emotional upsurge in the context of the dressing up of Krishna andal 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. Thwho had witnessed and had carried Ma's body here with their hands, they too were in a torrent of tearful joy, and w

nder the impulse of a strange emotion. At that time, the trend of emotion permeating the house, the atmosphere



was flowing for a long time in an extra-ordinary current of flood. Whoever visited the place, felt himself ibnormal emotion, as if the influence of a divine current was perceived in the house. A sensation pulsated throughhe village.

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

ater, Ma was carried to Her room and laid on Her bed. At that time, Her body was in a tender condition, as if it wiece of cloth, and rested on whichever side it was turned to, remaining motionless. Much later, one afternoon, ertain time, Ma appeared to be a little normal at intervals. Quite sometime even after this, Sharada Babu asked

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 strnd could not be wiped away even through repeated efforts. Part of the cloth She was wearing, got drenched wears, and started dripping too. Her eyes remained fixed in the air. In reply, like a small child, with intermitttering, and also lispingly combining each syllable with the next, through repeated attempts to form a word, Ma spttle 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",

hen Ma, while going to and coming from Her room, noticed Gaur, Nitai, in the midst of the kirtan, appearing asoys. The walls of the room where kirtan was going on, we have already mentioned, were of coarse bamboo mathis sight was free from the barrier of those walls. The entire room was completely illuminated by a pure white lnted 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 besked repeatedly, Ma replied, "From there only." We felt that this manifestation had originated from none other

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 bradually became benumbed and turned cold. What happened?-a strange sort, strangely inexplicable, as if lack

xpression. The body was in identity with kirtan in a strange way, but was also in identity with all in a particmanner. The immutable aspect, of course, was, definitely there, the body remaining steady and immovable totrange it was."

alking 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 eescription."

Kirtan was performed for the second time too. Long after this performance, the kriya of Ma's outer sight returAfter that, on repeatedly enquiring about what Her state was then, we heard Ma saying, In identity with all, and whe distinctive character of the bhava of that time too." In an attempt to throw light on the previous incident,

topped abruptly and kept quiet. We could realize later that there was no room for further elucidation.

n the face of these words, what are we to comprehend? Can we draw this conclusion from the above indication-ss, that which exists in its absolute state or in a single bhava; again, at the self - same time, it is in particular ide

with particular aspects, appropriate to particular moments.

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

t would be She Herself with Herself - the few words we could get from Ma's mouth in the above context. She Herwrought the securing of, permission to do Harinam when initiating it, and observed the same as well.



his is what we feel.

Reverting to the previous context, Bholanath and the rest, all had noticed, that at the outset, Ma had no initiativover Her body with cloth, even in the presence of all. Where was there the possibility to have any dealing on a lane at that time? Gradually, the relations around put the clothes in order on Ma's body, in their proper place. Efter this, for more than three or four days, a drowsing exhilaration was particularly noticeable in Ma, openly alshe presence of the outer world. It could be observed from the very sight of Her. That place too, at that time, appeifferent. When, again, She spoke to someone, the latter could not express his inner feelings (then aroused) adequa

During Her conversation with anybody, an extraordinary joy in Ma would find play externally-the joy, molten

rooping, as though its pattern was exuding from Her entire body along with Her words, etc. as well. The appearf the face was exquisite and unearthly. The forms and pattern of speech and movement too seemed a part of that j

KIRTAN UNDER TULSI PLANT AT AUNT'S PLACE

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

ut She observed that as long as kirtan was going on, the body remained in the same steady posture, in a grave mos if She had become submerged within Herself, and She remained sitting immovable like a stone for a long tiater, some one came and gave a thrust to Her body. But that too did not have the desired effect. After a consider

apse of time, Ma was Herself slowly getting up, Her body appearing as if lethargic and benumbed. The body, thoenumbed, there was yet the manifestation of joy full to the brim, externally too. The beauty of Her face at that tind the form and movement of all parts of the body, were so strange that they cannot be described.

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

URGING BY ITSELF,

MAHASHAKTI EVER HOLDS SWAY

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

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

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 concernedmodesty, shyness, they are definitely to be kept under discipline. But where the action of Mahashakti (Super Powomes into play, could it be controlled through any effort? The action of the Supreme Power, surging by itself, mave its sway in this case. The particular pattern relating to a specific aspect, at a particular place, comes of itself, tlace too. What is to be done, tell me? But so long as it is within one's capacity, whilst living in the society of peohere must be a particular emphasis on the acts of modesty, shyness and the like. One must make a special effombibe these good qualities. But when all such barriers are broken, then. what is to be done : this would take placself, it does happen, dear Baba!



hese words are only meant, in the context of the various changeful forms of states induced by the play of an exteower.

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

he point to be noted here, in the context of Devata and Devi (god and goddess) and the like, is that usually one tbout possession by a particular Devata, without being exactly sure as to which is the shakti (power) holding him iway. Again, there might be a different Shakti too, which might be playing through the initial one, since the pas

or such a power is open in him without his knowledge. Some people, in fact many, subject to such influences, hpproached this body (Ma). Out of such diverse types, one may pass away one's entire life under a specific categor

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

hrough all this, understand one thing, i.e. that none should be under the spell of any of these aspects, at any placny way. This is a particularly great hindrance in progressing towards the Supreme Objective. Moreover, it has beard that, at a particular stage or state, the health of someone was impaired beyond recovery. One can save onerom 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 withinealm of mind, there may be a little reflection of some aspect of divine bhava, but this too is temporary, only forme being. Because of the little fervour, which sustains the word related to Bhagavan, he feels that it was an innerrom within. In some cases, when a prophecy is fulfilled on the worldly level, it is because of the fact that the wordhe prophecy were in concert with svasti*.

Svasti is a benedictory incantation carrying a power that comes into play by its

certain periods during the day and night. And, if any word uttered by anyone hap

to be in conjunction with that power, it is bound to come true - it is a na

phenomenon which can take place in the case of any person, and does not reflec

attainment of yogic power.

However, as a result of this the person may be considered a vastly advanced soul (wielding yogic power). This wrdea is due to one's unfamiliarity with the vast all-encompassing pattern of spiritual power. After all, it is a mattehe mind, which is subject to illusion, and one is not aware of how one gets deluded. So, lacking the poweomprehend 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 erform duly some rituals, puja, etc. there, in due order, you will see that you follow what is termed svasti-bacutterance of the word ï¿½svastiï¿½).

his 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 desomes true, and that can be effective in the case of all. Here, the question of bearing any idea, or the absence oaving support of any power or not, has no place.

And that which is in disharmony with svasti becomes abortive.

hrough the entire actions and ideas pertaining to jiva-jagat, the working of svasti-bachan is taking place; so thern the worldly level, that which is fruitful, and that which is fruitless. That is to say, when it is in svasti, there isttainment of the desired results, otherwise there is not. This is only within the purview of pre-destination. Initi



here takes place the awakening of an urge for action in you, leading to the definite shape of the action in its gmaterial form. That power of svasti-bachan is working all the time in the context of particular places. In fact, ihis, there are many aspects too.

Reverting to the original subject), Ma said:

ï¿½yes, certainly there may be a sudden outpouring of beautiful poetry from within but one is not aware of articular power or talent. It comes at times of itself, but at other times, there is no flow even though one may desiris this much only. There is no cause for fear in the working of such limited poetic talent; this takes place becaus

ast association.

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

ut in the case of a sadhaka, there the position is different. He may have these manifestations on the strength ofadhana and might experience power too. But so long as his innate power does not reveal in identity with himselorm and without form, and while power and action do not transcend the plane of duality, there remains, in sases, the possibility of hindrances, etc. arising in sadhana at certain times. That is why the sadhaka should take caollow the instructions of his Guru very carefully, according to his prescribed line of sadhana. Also, abidinngenuous faith, he must rely on Bhagavan. In order to get himself established in identity with the true form of reae must resort to unbroken remembrance through japa, dhyana as might be prescribed in his line of sadhana, undenstructions of his Guru. It was reported that someone had an experience of shakti (power), and conversation, etc., he form of that shakti. In the meantime, things turned in a direction opposite to that which he desired. As a rehere was more confusion and distraction, and the sadhaka was at a loss, not knowing what the matter was. The fahat the power to understand was missing there. In this case, there was no revelation of his own power. In fact, thishe 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 throughuidance of one's Guru. One thing must be remembered here. Through the process of working for the effacemen

go, there awakens the divine power, i.e. the particular pattern in which the innate shakti reveals as his own realityong as his own power, acting in unbroken continuity, does not reveal in identity with his own Self, he must remevoted to action that destroys hindrances, through the process of accepting what is right, and rejecting what is wro

As a sadhaka marches ahead, initially with simple faith and one-pointedness, when these qualities are experienceis Svabhava, the extent of such experience as truth is a measure of his advancement in himself. Where Guru-Shpower of Guru) is rightly awakened there it is that Guru-Shakti, which does not allow the distracting forces to remermanently, 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, bid 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-sarticular stage, there come from him words of spiritual truth, which appear to him as his own realization. He feelse has had this realization from within himself. From this itself, it is understandable that there is separateness hince this experience is contained within form and quality. So you can draw your own conclusion about surophecy coming true or otherwise. In the realm of mind, while abiding in the ego, such a pattern of language deas is but natural. The truth he speaks about is claimed to be his own experience. But where is the revelation herll aspects and absence of them in the kingdom of Bhagavan being in identity with the Self, his own Reality. In ealization, investigation has to be made of the infinity and oneness in their proper context.

ecause, without the dissolution of the Granthi (knot of ignorance), where is the possibility of revelation of Self, Reality? Therefore, as many revelations as there might be, one has to search for what is there and what is not, wi



he 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 forowers, are considered as spiritual experiences. Further, how they have an injurious effect on a sadhaka, and howerms of a prophecy, these experiences prove to be futile. Ma, then, pointedly remarks that the sadhaka shouldontinually on the march for effacement of the ego, following the instructions of his Guru with sincere faith eliance on Bhagavan. This will help to awaken the inner power. Initially, this reliance and faith are a mental attit

which, with progress, should become a part and parcel of his Svabhava (being), helping him to attain identificawith the Supreme Reality, which should be the objective of the sadhaka. However, in the process of illumination, t

hould take place the awakening of Guru-Shakti, which repels all obstructions on the way.

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

CHAPTER EIGHT

Svamool: kriyas In Connected Sequence

and Beyond Too

verything related to Ma, in the context of any place, is Ma only-this is what occurs in our mind. All is Hers, nly. All sides pertaining to Ma, in the context of any time and place, reveal THAT only. At Bajitpur, when Yoriya and the like were initiated with specific intensity, a little before that, for two or three days, there was a rishava; etc., in Ma upon hearing Harinam. But again, in the context of kriyas related to control of breath, particul

when She was playing Kriya yoga, Mantra Yoga, in fact all kriyas, rapidly for a long time, day and night, nbroken continuity, a manifestation of various bhavas, of ever a new pattern at every moment through Harinam, ot noticed in Her at that time. Could not Harinam reach Her ear even from a distance at that time? But a risehava, etc., was no more noticed. In the midst of all such kriyas, She remained absorbed and totally undiverted, nd night, without any break. In answer to a query, Ma once said, these are THAT only, where is there a sepantity to talk about and listen to?

EQUENCE OF NAM KRIYA:

REVELATION OF MOOL PRANAVA LEADING TO AVYAKTA

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

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

his is because when the Akshar (Monosyllable Om), where mutability is not possible, being immutable, that is Mool Pranava, and the moment it reveals, there is the attraction of Avyakta which leads nam to that Avyakta. T



How can that be in the present context? That is why there is differentiation between jiva and Shiva, (in mental reaut, 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?

ï¿½i.e. the agony of jiva in the mental kingdom can never be experienced of (by?

Shiva. The distinctive bhavas of Rama and Krishna areï¿½(not comparable t

jivaï¿½s agony)v.m.

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

ESSENCE OF ENTIRE BHAVA IN THE REALITY OF SVAMOOL

ETERNAL ACCEPTABLE and REJECTABLE

N THEIR PROPER CONTEXT

You say too that Rama means divine bliss and Krishna means attraction, (i.e. the attraction of jiva back to its stathiva, the distinctive bhavas of Rama and Krishna are referred to here). But what your query refers to - the ehavas pertaining to action and absence of action in the context of Viswa, and where it is without beginning, etend immutable ; i.e. where this pure Svamool itself is concerned, the essence of all bhavas in their entirety, thosere eternal, ephemeral, rejectable or acceptable are there in the proper context. Whereas bhavas related to mode

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 xperienced suffering like human beings in separation from Sita and Radha respectively. The implied meaning of M

words is that everything is in Svamool, everything is He, including suffering too. Human suffering is assigned tolane of duality through ignorance, but when Bhagavan assumes any role, even that of suffering, there too, it isnly in all aspects.

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

MA'S BHAVA IN KIRTAN AT BAJITPUR:

BEING PERMEATED WITH KIRTAN, ONE WITH IT

When Ma was engaged in all those kriyas at Bajitpur, in the beginning, it used to be like this : when kirtan, etc., oing on all around at a particular time, and a little of that reached Ma's ears, at that time, being kirtan-permeatedntity, remaining Herself in Herself, all alone, indeed, yet being in identity (with the kirtan), Her body was as if prehere (at the place of kirtan), whether far or near. An awakened bhava remained simultaneously within and with

With deep unbroken continuity, She then remained, sustaining all such indications.

MA'S BHAVA I KIRTAN AT SHAHBAGH-THE ASPECT OF



omprehension.

MA'S PLAY OF HARINAM AT ASHTAGRAM

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 Ashtag

n the beginning, through agitation in all Gran this under bhava, it was there, as if by melting all such, and by burnwhere it was required to burn, there happened much more in succession, related to more actions, for the openin

nots. 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, subnd 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 sensot heard precisely in the mind-that there is action pertaining to Svamool in respective places. Here Svakriya bsence of kriya, with form, without form, manifest, unmanifest, pertain to respective aspects of their own, since vamool Svakriya. What your spoken and familiar ideas and language are, you accept their meaning in the mind.

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

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

hese actions are also He, and He acts in Himself-He only. In the case of Sivasadhana, all revelations are xperiences, 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 Svakn action, it is the Reality only. When you say play, it means action, and the subsequent victory or defeat is to

nderstood. Where He Himself is the song, music, it is He only who hears and there, the tune, voice and rhythm me maintained completely for the particular receptivity. Who is this receptivity, comprehend here. In order to mou 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 Bhagavavamool, related to Granthi, where there is no Granthi. Here the untying of Granthi means, in His own Lila, Bhag

Himself being His own Granthi too, the play of untying is in Him only.

he Indivisible Whole entity, the Self-revealed Reality appearing in separate entities is the transformation of the S



n the Self. It is THAT alone, the only One in them; it is in this revelation, that actions relating to all these aspecthis 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,

is like the swallowing of water which is innately in your own mouth;

ke the inhalation and exhalation of your own breath by yourself;

is like you only closing your own eyes, and you again opening them;

is your own body which is perceived by you yourself.

ut this analogy too, where can it take place in the domain of mind-this is to be seen. How can an analogy be omplete? Again, consider the manifested aspect of your own consciousness itself as typified, for instance, byandling of yours own body and where this manifested aspect can be perfect. The unmanifest, of course, rem

where it is, without manifestation. Now you search out that, which is with attribute and with form, without attribnd without form.

t is like your own fillip you play on like your own song which you sing yourself, and listen too as well. On the oand, in the mental kingdom you will have to bear in mind, that in the domain of Bhagavan, where there is creatioreation, 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 diffespects that you talk of, such as the ephemeral, the perishable, what is to be discarded and what is to be accepted,othing is created and so on-all these aspects in their appropriate place are definitely there; the aspect of discrimina

nd renunciation as well.

iva that is bondage, jagat, that is motion-where do they originate from, whose creation are they, even within this LKhela too.

Where it is accepted by the mind, all these are affairs of the mental kingdom. This mind, the domain of acceptanceejection, where creation, dissolution, existence, non-existence, truth, falsehood, that which is to be discarded, toccepted, the eternal, the ephemeral-each of them exists in the context of its proper place. But when there is revelaself in the form of Viswa, it is in Him only where 'it originates from. All these aspects which are within the L

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

lane of duality, all actions appear to take place on the assumption of the entities being separate, as of an oppositehanging nature, whereas, all actions pertaining to the kingdom of Bhagavan are He only. Even in all changes, thanges, again, are He-the Self-transformation in the Self. So too in the play of untying Granthi, this Granthi is nd the action of untying is also He. On the mental plane, where this truth 0f oneness is missing, all ideas and actave their distinctive nature, one apart from the other. Therefore, the opposites of Granthi and without Granthi caeconcile, giving rise to the above question.

Nirakar (without form) and Sakar (with form), where revealed in their realities, are eternally there. The sisya marcowards realization of his objective, as pertaining to any of such aspects, according to the guidance he receives thro

words from the mouth of his Sri Guru. Also, Sri Sri Jagatguru makes the sisya initiate the journey for the realizatiois own objective. Again, you say too-to follow in the footsteps of the wise. All these ways, that you move along



alk about, Bhagavan with his body, in Svamoolkriya, is playing with all of them and without them. In this play must not take each aspect as separate, not separate, from the other, that is attainment of that which was not atta

efore, whereas (here), in the context of Svamool, Bhagavan Himself is the play, and in that Lila He assumes the ff the Lila.

You talk repeatedly about sadhana, the attainment of self-wealth, and you are taking this truth as something apart -s evident from your talks. Of course, in the domain of mind, all that is expressed is in the proper context. But thervamool), in unrestricted and unlimited innate freedom, all entities, in reality, are permeated too by Him al

Discrimination, custom, rules-all these are, in truth, from THAT only.

Kriya Pertaining to Specific Mool (here Harinam):

Beginning and' Culmination-

ut, in action pertaining to a specific Mool, there is clearly a beginning of action related to that particular aspearing fruit in the context of its appropriate place. You are hearing, as little of it, in the external world, aboutriyas 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 truthiscussed 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.- Hou are to understand that the particular aspect is He only, He only. Since there is the kriya pertaining to a Mool, its beginning and culmination. In fact, it is THAT alone indeed.

here is an explanation here drawing a distinction between Mool and Svamool. All lines of sadhana have ulmination, which are their individual Mools. So each line of sadhana has its beginning, and through stagrogress, reaches culmination, in its particular Mool i.e., identification with the objective.

n Svamool, however, all Mools are there. The reality of Svamool, embraces all Mools, which Ma refers to as THnly in the kingdom of Bhagavan. Being Svamool. Ma can play with any Mool, showing that the diverse sadhanasheir culmination are all Ma only. But, in the mental kingdom, the stages are separate, so also the culminations

verything 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 Ugas, the roots of all are contained in all. A particular Uga is termed according to predominance in it, while the ohree remain latent. There are four Vedas and each contains all the four. In the created world of Bhagavan, there islay of union and separation, in the context of predominance and the lack of it, as the case may be. There, where he source of this, the dissolution or non-dissolution of Granthi pertains to that place. He, who is playing, plays wny one at any time. Where this action of dissolution of Granthi pertains to the absence of Granthi, there He Himsen Himself. In the context of this, one should note that whatever may be the line of sadhana one pursues, in that toonfinity and the One.

hagavan appears as Avatars, as in the case of Sri Rama, the Maryada Purushottam (Lord Vishnu who holds up

rinciple of dignity), and Sri Krishna. But their Lilas are different. Just as both these names refer to Bhagavan, imilar way everything contained in everything is Bhagavan Himself alone. So all sampradayas are in one sampradnd that one sampradaya is in all sampradayas.

ince it is Bhagavan only, all is Bhagavan Himself. Therefore, all abides in all. So, in the play of dissolutionGranthi, 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, where there is the shaping in a particular Lila in the context of its predominance there too it is Puma Tattwa (W



ruth), the All-Perfection itself.

ollowing the line of sadhana prescribed by one's Guru, through kriyas helpful to those particular lines, there too tce the dissolution of the Granthi.

Ho!

he play pertaining to this aspect is, indeed, of Bhagavan. It is He in all those forms, in the form of that kriyaevealing as the result itself. In answer to your query, what is being spoken about these stages, it is indeed THAT a

which is told to you. But all the details about these stages cannot take form in language. One will comprehccording to the stage he is in. There is infinity indeed in infinite aspects. Again, there is one Maha-tattwa (Suruth), beyond Tattwa as well. Pertaining to this ace, indeed, what there are at the appropriate places, shouldomprehended, 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.

n that

Nitya-Viraha (Eternal Pangs of Divine Separation), Maha-Viraha too is definitely there, in its proper context. Thwhere a revelation can take place,

cannot take place,

or you do not obtain it-

call it what-ever you will, it is that.

here too reveals theï¿½

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,

yours,

mine-say anything, indeed, all exist there.



hese are His play only. (Consider) on the on hand, the aspect ï¿½He is mineï¿½ and on the other hand, ï¿½I am ½ - how beautiful it is with this side too, in its appropriate place and time.

n a different aspect again, there reveals only

rabhu (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 yous He only, I only, where He only an I only are but one Entity-this has to be comprehended.

n the context of Ma's bhava during kirtan at Ashtagram, Ma is giving he a detailed account of the nature of rava. It depicts the Supreme pangs of separation between the divine lover and beloved. This bhava is vivortrayed through certain suitable terms to describe the nature of ecstasy.

n the beginning, the attitude is that the beloved is mine.

his is followed by the bhava that I belong to Him. And finally, this distinction between the lover and the beloissolves ï¿½

call it He alone or I alone.

t 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 saidespect 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 burnthrough an offering in the fire of knowledge. The aspect, which is relevant here, is tocomprehended. In respect of this body, it is ï¿½elomeloï¿½- no further word is coming for

We conclude in our mind: is it then, He Himself with Himself-you or I, whatever may be the terminology we asco it in any context, in our language?

When a point was raised about consciousness and absence of consciousness, in the context of queries in connecwith the bhava, etc., of Ma in kirtan, She said, Baba! about this body, as you see it, it is ï¿½elomeloï¿½ in respecwhat happens in it at any time. But revelation of the appropriate aspect is inevitable, in the context of its rele

lace. Therefore, indeed, this specific manifestation of nam, as is appropriate, must take place. To be restrained-an never be here. Why? Because that complete kriya pertaining to the pure Sri Harinam must reveal wholly, it ishe 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

Ma was suffering from hysteria. Someone had told this to Ma's parents. They had written, asking whether they shend medicine for the disease. Bholanath had written in reply that it was not hysteria, and Ma was well.

CHAPTER NINE

Sequences Pertaining to Kriya in Identity with

Self in the Context of Nam (Hari)



lay. For example, when Ma was sent to Bholanath's place, whatever duties She was to perform they were done inerfection. Though She was away from the physical presence of Her parents, could this be in the absence ofntity?

arlier, we had already mentioned the doing of Harinam by Ma. The following is in continuation of that period. ome time Ma had a deep and firm Kheyala to do and listen to Harinam. From then on it was gradually proceeorward.

TAKING PLACE BY ITSELF EXPLAINED:

HE ALONE IN ANY FORM, ALL ACTION IS HE

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 Bab

Henceforth, Ma would, very often, sit in the dark room with Her eyes closed, doing Harinam by mouth. Ma had neefore seen anybody doing nam like this, nor heard of it at all, She was very young indeed. Some days, after sitke this through Her own Kheyala, after nam had continued for some time, even when remaining with Her eyes clr in whichever direction She looked, She would see the sky and the stars in the room itself. Thereafter, all the tim

ingle light remained with her.

SOUND (OF NAM) AS LIGHT

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.

NAM LEADING TO ASAN AND KRIYAS -

TAKING PLACE BY THEMSELVES

Another day, at night after food, when Ma was doing a little nam sitting on her bed, She noticed at that moment, he sound Hari bol (say Hari) becoming one with Her breath, was coming from within, and after reaching her mohe nam continued there. Afterwards, She noticed again, that the contact of nam with mouth and tongue ceompletely, and it continued along with inhalation and exhalation only.

n an instant, a transformation started taking place in Her body, and the legs having folded by themselves, assumed

hape of an asan (yogic posture of sitting).

ater Ma heard that this was called Siddhasan.

his was the first time that Ma had this important asan by itself. Earlier, Ma used to do nam sitting in Sahajordinary posture). Later, Ma noticed that the body was swinging, and while this swinging continued, the body emaining in the posture of that asan, revolved around along with the continuity of nam. Then, a bhava full oflaying 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 oflace was filled, it seemed, with sweet Harinam; as if it was a different world indeed.



ROLE OF REVEALED ASAN

N PURSUIT OF OBJECTIVE

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

ontext of Drishti-Srishti (perception-creation), where it is perishable, the two are not similar.

nfinite asan, mudra, etc., reflecting their own bhava with their corresponding nomenclature, must have their ourse in respect of their own individual Mool. Since one acts under desire (for worldly pleasure), so according toredominance of one's own particular desire, one's kriya, mudra, style of movement, manner of talk bear tndividual distinctiveness. The vital breath, beginning from human beings, down to trees and creepers, remains, in ustained in all. Consider that the samskaras pertaining to individual Mool (of ignorance) are contained withineriod of birth and death, past and future, and have a bearing on asan, mudra, etc., for a traveller on the spiritual pn 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 sadhak

et 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 Granth

omes into play. On account of this, the more deeply the spiritual power is harnessed, the more does one, following, say, the path of non-du

hrough discrimination, attain the state of steadiness, in his objective. Within that state of steadiness, body and mind get purified, with the asan

he form of the course of vital breath taking distinctive shape. Following only the investigation through Neti, Neti (not this, not this), what is c

he height of discrimination and renunciation-discrimination transcending discrimination, renunciation transcending renunciation-is effected

kes shape by itself.

And, where one follows asan, Pranayam and mudra, there is for one, a particular asan at a particular stage, andecoming established in that asan, one commences 'one's journey aiming at one's objective. For this reason, when ostablished in a particular kriya, in the context of asan, Pranayam - the salve for the course of vital breath and mhere reveals what is relevant for him. As there is no similarity of one rupa with another, so also with this kriya he 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 emains 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 suctate of stagnation. When the appropriate asan takes lace by itself, following the course of his own sadhana, theulfilment of the objective. To the extent that the action pertaining to his own Shakti takes place, a state is reac

where a direct perception of his own Shakti Occurs. So long as that particular asan does not reveal, a varietxercises for breath control, and innumerable forms of physical postures only remain. As long as one is under ondage, one might have a good physique, but that question of yours remains, i.e. one remains where one was. et frustrated and lose heart, since the inner truths of those asan, kriya, etc., about which you see and hear areranslated into action in your case."

nitially, while still under compelling desires, a sadhaka's asan, mudra, kriya, etc., bear distinctive patterns accordin

is samskaras. As he pushes forward in quest of Truth, he has first of all to overcome his state of inertia in ordettain a state of steadiness. Now follows the revelation of the course leading to dissolution of Granthi pertaining to

Mool of his line of sadhana.

n this course, the more deeply he harnesses the spiritual power, the more his body and mind get purified and the ff asan and the course of vital breath take distinctive shapes leading to his objective. In other words, a sadhaka hattain a particular stage when the particular asan reveals, bringing about the desired steadiness when his real jouowards his objective commences.



n fact, this is the state where there is a direct perception of his own shakti in the particular asan revealed. So long s 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 (duHarinam), one of Ma's hands fell on the body of Bholanath (who was sleeping). Bholanath started up, and thinkiwas a thief, caught hold of Ma's hand firmly. Later, understanding that it was Ma's hand, he became self-possessedhis 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 tha

ad felt the hand to be very plump and heavy. Due to the change in Ma's body in the progress of the kriya, Bholanad felt like that. During the time of those types of kriyas, every nerve of Ma's body, would become of a different s

NAM REVEALING VARIOUS YOGIC VIBHUTIS

AND OTHER PHENOMENA:

OPENING OF INFINITE PATTERNS OF KRIYAS -

PRE-CONDITION FOR THE WAY LEADING TO AKHAND

On another day at Ashtagram, Ma was doing nam sitting in an ordinary posture, when gradually the hair on Her btood on end, and the legs folded by themselves into the shape of Padmasan.

he 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 nahe mouth had stopped, but continued by itself along with the inhalation and exhalation of breath. With great enehe body swinging right and left, but remaining firm in that posture of asan, started revolving in rhythm with nams sweetness. At that time it seemed as though the body had taken on a light nature, as if it had no weight. It waght that it seemed, as though, it would rise into the air with the speed of lightning. Just as when someone giv

wheel a single turn, it continues revolving by itself, so with the beginning of nam, such kinds of kriya, etc., kappening by themselves for a time. After that when She sat steadily, at that time, there would be such a Kheyal

Ma, that Her body was definitely no more an ordinary one ; it had so much power that even with the body anytould be done according to Her Kheyala. There was within and without, an unrestricted movement as though poisehe very tip of expectation, sustained by absorption in an exquisite bhava. With a touch only, the room itself counce be flung away. Again, it was as if Ma were not at all confined within the walls of the room. There appearadiance 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 Her view-all these, within Her room itself. These stars too, as pertaining to the world, had their characterormations, but besides these, there were also stars of such exquisite colour, pattern, form. The latter had sevntrances with paths passing through them too, and Ma was moving along them. She was, of course, in a partic

orm, in the context of a particular time and place.

n the above context, Ma added:

ï¿½There were innumerable other varieties of formations and appearances, movements and states. An openingnfinite patterns of kriyas was taking place. About all these, however, no word is coming forth now, there is no Kheo speak; in fact, all of them cannot be spoken about. Where is. that traveller, on the way leading to Akhandndivisible Whole, so long as the opening for infinite aspects of kriyas is not taking place? When the course pertaio Svakriya Yoga, (sadhana leading to Svakriya coming into play), attains perfection through gradual progress, at tage too, when a feeling of absence of the reality of' Svabhava is awakened, then only does the pattern of the ref the Indivisible Whole have a natural revelation. There, that Indivisible Whole is in divided entities, and' in



ndivisible Whole is THAT only, which is manifest, unmanifest, beyond and not beyond, and all the rest-these have understood."

he stage when a sadhaka becomes a traveller heading for Akhand in explained here. The opening of infinite aspf kriyas depends upon the revelation of the course pertaining to SvaKriya Yoga and this is followed by attainmenerfection of those infinite aspects. Here awakens the feeling of want of' Svabhava leading to the reality ondivisible Whole.

NSEPARABLE RELATION OF TATTWA

AND CORRESPONDING NAM

Why such revelations follow when doing nam? In" answer to this query made with earnestness, Ma replied this, trange! There are stages pertaining to particular aspects, such as where there is nam itself, there is revelation oforresponding objective accompanied by the' aspect of kriya itself. Viswa-jagat (the world and universe), this alsoam. Among nam-rupa within Viswa-jagat,. there are many separate entities bearing the patterns of' nam-rupa. ommences the journey with a specific nam of a particular form-of course, this is in the relearn where thecceptance and rejection.

ut the nam itself, kriya itself, where are they?

ndeed, this too has to he comprehended. The Param Tattwa (Supreme Truth) which is Tattwatit (beyond Tattwa),welf-revealed, the corresponding word (nam) for it is there in the context of the particular place. Like that, wevelations take place by themselves, the corresponding words for them also reveal by themselves; take, for instahe 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 revealsaram-Tattwa, related to any sampradaya and the like which is beyond any Tattwa.. Along with the self-revelatioaram-Tattwa, the corresponding nam, which is eternally unique and innate to it, also reveals in its appropriate plo also is the case of self-revelation of other Tattwas, where too there is an eternal relation between nam and Tattw

You talk about the glory of nam-kriya (doing nam). Do you think this is a mere story? The revelation of the speriya related to nam is inevitable.

he nam that you do

s according to what is dear to you.

hat nam is indeed, the taking-away itself,

t does away with death.

Dear Baba, nam has to take place by itself,

oth outside, and within.

REVELATION OF PURE DIVINE POWER

HAS DEFINITE PART TO PLAY BY ITSELF



ome time after Harinam started by itself in Ma, occasionally those strange transformations through kirtamentioned above, occurred in a special manner in Ma's body, on each of those days in a distinctive pattern too. Wll this nam, kriya, etc., took place, it remained in Ma's Kheyala, at that time, that even a particle of such bhava shot be disclosed for the present before the people of the world. That which was taking place in an extraordin

manner, was occurring by itself in the context of its appropriate place and time. At that time such was the nature oecrecy nursed, as would ensure that even the finest hole should not be made in a pitcher full to the brim. The gecret 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!"

n reply, Ma said,

No, no, no, this is not the case here. The secret divine power cannot be distributed untimely like this. He, whhakti it is, holds it back too. This is, of course, applicable only where the Pure Divine Power is revealed; which e understood through signs as well. Moreover, this revelation too cannot be to no purpose, because a specific sas 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 particriya is complete (and if it is still continued) it is like an overflow, which would occur if a filled pitcher were to

lled further. As a result, He who appeared at that time in the form of benefit, it is He again who, having receivedeen satisfied, in the form of gain, moves towards perfection."

ALL ACTIONS, WHEN THEY REACH PERFECTION, REVEAL

THE INNATE SHAKTI, THE STAGE OF ACTIONS BEING

ELF-OPERATIVE WITH REVELATION OF EVER-NEW

KRIYAS LEADING TO UNBROKEN CONTINUITY

ven in jiva-jagat, each action has its perfection, you should know that. There is a pattern of doing nam which leadn unbroken continuity. Those who practise Pranayam, for them also a technique is to be followed, leading toevelation of its whole pattern; the various kriyas pertaining to yoga, etc. must be performed in the manner reveaheir unbroken perfection; then one must have the ability to carry out an action to perfection. If these areerformed, or take place, in the above manner. the result here does not reveal the innate shakti. The revelation ofnnate shakti of these aspects means taking place by itself. Doing, and taking place by itself have also infinite asp

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 perfectwhereupon the awakening of innate shakti follows. Now, further actions take place by themselves. This means

when the sadhaka reaches his ultimate limit of self-effort, following the right course, his innate shakti reveals, the ased action is no anger there, and in that natural current of shakti, the sadhaka will reach his goal by itself.

ut the Moolkriya pertaining to Akhand is different. Here, 'the action, stages, culminations, are all He only; and alphases 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 concepme, there is appearance and disappearance)."

anandamayi ma - svakriya svarasamrita 3 (91p)

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