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.

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

Here Yantra-Puja reveals for the first time.

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

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

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

Hari in all strength and resource and

Hari the only sound have been described.

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

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

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

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

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

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

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

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

Question: What of the Guru-Puja we perform?

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

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

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

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

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

What is this puja where Ma is concerned?

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

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

Question: Without nam, Without rupa?

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

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

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

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

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

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

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

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

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

It is like one as

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

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

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

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

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

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

It is THAT only,

pertaining to Svamool, in its unrestricted unlimited innate freedom.

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

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

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

Because this is a play of Svamool pertaining to Bhagavan,

there is Vyakta inseparable from Avyakta.

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

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

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

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

nameless,

formless,

the being of Atman,

the Atman,

one's own Self,

Parabrahman,

Paramatman,

where no language signifying Para (Supreme),

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

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

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

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

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

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

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

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

Answering questions, Ma said further,

"�Again, there is

non-duality of nam,

non-duality of rupa,

non-duality of guna and

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

All ever abides in all.

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

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

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

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

However.

There is another side as well, where He is

beyond nam,

beyond rupa,

beyond guna and

beyond bhava.

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

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

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

all abides in all indeed.

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

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

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

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

It is what it is.

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

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

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

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, there is fatherhood as well as husbandhood and son-hood-all the three, but you are just one.

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

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

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

A relationship (sambandh) *

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

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

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

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

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

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

this truth is, of course, there.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: Why do such hindrances arise?

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

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

Question : What is meant by completely?

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

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

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

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

-the One without a second - takes place.

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

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

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

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

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

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

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

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

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

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

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

86 SVAKRIYA SVARASAMRITA

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

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

BHOLANATH'S BEWILDERMET: MA'S CHILDLIKE SIMPLICITY, OBEDIENCE, UNDERLINED BY OTAL ABSENCE OF ANY WORLDLY INCLINATION

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

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

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

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

BHOLANATH IN CHANGING ROLES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In answer to a question, Ma said that:

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

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

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

Often we hear from the mouth of Ma:

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

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

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

Revelation of THAT in All Its Glory from Within the Unreal

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It is His play,

He plays,

is playing,

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

Meanwhile, one day Harkumar pleaded earnestly to Ma:

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

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

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

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

Question : Ma, where of is this light?

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

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

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

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

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

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

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

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

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

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

(Guru Pryia Didi's version)

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

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

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

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

So Ma quickly finished her cooking that evening.

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

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

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

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

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

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

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

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

Upon this Bholanath got worried and frightened too.

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

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

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

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

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

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

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

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

Question: Why this restlessness?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This is what we feel.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

One day Kirtan was being performed at a distance somewhere.

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

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

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

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

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

contents

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

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

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

Question: Why does this happen?

Ma: "Suppose somebody offered you something to eat.

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

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

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

Do you know what this svasti is?

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

This word svasti is then pronounced thrice.

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

And that which is in disharmony with svasti becomes abortive.

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

(Reverting to the original subject), Ma said:

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

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

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

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

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

Svamool: kriyas In Connected Sequence

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

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

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

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

SAKAR SAGUNA DEFINED:

THE AKAR AND GUNA ARE IN IDENTITY WITH SELF,

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

In Sakar, the form itself is He,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ma: "Bhagavan is of his own,

it is He,

He himself with Himself.

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

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

Question; Kaviraj Mahasaya had posed the following question:

"How can one,

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

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

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

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

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

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

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

Question: How can there be rupa in arupa?

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

Question: Ma! This part could not be followed.

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

Ma added further:

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

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

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

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

Dissolution of Granthi in case of Ma through Bhava:

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

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

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

Question: Svakriya?

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

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

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

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

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

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

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

Ma: "It is in the perfection of the mind and hearing It is the revelation, in the context of the play of Bhagavan in Svamool, related to Granthi, where there is no Granthi. Here the untying of Granthi means, in His own Lila, Bhagavan Himself being His own Granthi too, the play of untying is in Him only.

Question: What is that Granthi where there is no Granthi?

Ma: Jagat (world) which is motion-grasp with the mind, and see clearly. Though an analogy is not possible,

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

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

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

it is your own body which is perceived by you yourself.

But this analogy too, where can it take place in the domain of mind-this is to be seen. How can an analogy be all-complete? Again, consider the manifested aspect of your own consciousness itself as typified, for instance, by the handling of yours own body and where this manifested aspect can be perfect. The unmanifest, of course, remains where it is, without manifestation. Now you search out that, which is with attribute and with form, without attribute and without form.

It is like your own fillip you play on like your own song which you sing yourself, and listen too as well. On the other hand, in the mental kingdom you will have to bear in mind, that in the domain of Bhagavan, where there is creation-in creation, preservation and dissolution, in all phases, it is He alone who is sustained.

You are repeatedly saying: our question pertains to jiva-jagat. Look, in the journey for the search of truth, the different aspects that you talk of, such as the ephemeral, the perishable, what is to be discarded and what is to be accepted, that nothing is created and so on-all these aspects in their appropriate place are definitely there; the aspect of discrimination and renunciation as well.

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

Where it is accepted by the mind, all these are affairs of the mental kingdom. This mind, the domain of acceptance and rejection, where creation, dissolution, existence, non-existence, truth, falsehood, that which is to be discarded, to be accepted, the eternal, the ephemeral-each of them exists in the context of its proper place. But when there is revelation itself in the form of Viswa, it is in Him only where 'it originates from. All these aspects which are within the Lila-Khela of Bhagavan Himself, find unrestricted play too in His innate freedom.

While explaining about Granthi where there is no Granthi, Ma points out that in the mental kingdom, which is on the plane of duality, all actions appear to take place on the assumption of the entities being separate, as of an opposite and changing nature, whereas, all actions pertaining to the kingdom of Bhagavan are He only. Even in all changes, these changes, again, are He-the Self-transformation in the Self. So too in the play of untying Granthi, this Granthi is He, and the action of untying is also He. On the mental plane, where this truth 0f oneness is missing, all ideas and actions have their distinctive nature, one apart from the other. Therefore, the opposites of Granthi and without Granthi cannot reconcile, giving rise to the above question.

Nirakar (without form) and Sakar (with form), where revealed in their realities, are eternally there. The sisya marches towards realization of his objective, as pertaining to any of such aspects, according to the guidance he receives through words from the mouth of his Sri Guru. Also, Sri Sri Jagatguru makes the sisya initiate the journey for the realization of his own objective. Again, you say too-to follow in the footsteps of the wise. All these ways, that you move along and talk about, Bhagavan with his body, in Svamoolkriya, is playing with all of them and without them. In this play you must not take each aspect as separate, not separate, from the other, that is attainment of that which was not attained before, whereas (here), in the context of Svamool, Bhagavan Himself is the play, and in that Lila He assumes the form of the Lila.

You talk repeatedly about sadhana, the attainment of self-wealth, and you are taking this truth as something apart - this is evident from your talks. Of course, in the domain of mind, all that is expressed is in the proper context. But there (in Svamool), in unrestricted and unlimited innate freedom, all entities, in reality, are permeated too by Him alone. Discrimination, custom, rules-all these are, in truth, from THAT only.

But, in action pertaining to a specific Mool, there is clearly a beginning of action related to that particular aspect, bearing fruit in the context of its appropriate place. You are hearing, as little of it, in the external world, about the kriyas pertaining to those aspects, whether you can grasp it or not.

Question: Some say, that topics on the aspects of duality, non-duality, in fact, all aspects of spiritual truth are discussed in the presence of Ma. What are we to understand here?

Ma: "It is in the context of a particular aspect at a particular time. These are all His play who plays with them.- Here you are to understand that the particular aspect is He only, He only. Since there is the kriya pertaining to a Mool, it has its beginning and culmination. In fact, it is THAT alone indeed.

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

In Svamool, however, all Mools are there. The reality of Svamool, embraces all Mools, which Ma refers to as THAT only in the kingdom of Bhagavan. Being Svamool. Ma can play with any Mool, showing that the diverse sadhanas and their culmination are all Ma only. But, in the mental kingdom, the stages are separate, so also the culminations, as everything there is accepted or rejected by the mind through its limited view in ignorance.

All Abiding in All: Bhagavan Himself Alone-There are four Ugas and four Vedas. Each Uga contains all the four Ugas, the roots of all are contained in all. A particular Uga is termed according to predominance in it, while the other three remain latent. There are four Vedas and each contains all the four. In the created world of Bhagavan, there is the play of union and separation, in the context of predominance and the lack of it, as the case may be. There, where lies the source of this, the dissolution or non-dissolution of Granthi pertains to that place. He, who is playing, plays with any one at any time. Where this action of dissolution of Granthi pertains to the absence of Granthi, there He Himself is in Himself. In the context of this, one should note that whatever may be the line of sadhana one pursues, in that too are infinity and the One.

Bhagavan appears as Avatars, as in the case of Sri Rama, the Maryada Purushottam (Lord Vishnu who holds up the principle of dignity), and Sri Krishna. But their Lilas are different. Just as both these names refer to Bhagavan, in a similar way everything contained in everything is Bhagavan Himself alone. So all sampradayas are in one sampradaya, and that one sampradaya is in all sampradayas.

Since it is Bhagavan only, all is Bhagavan Himself. Therefore, all abides in all. So, in the play of dissolution of Granthi, it is Ma only as Granthi, as no Granthi, and as the play of dissolution too.

Question: What should be the nature of our attainment?

Ma: "Absence of contradiction. When you contend that all abides in all, where is room for contradiction? Yes, and where there is the shaping in a particular Lila in the context of its predominance there too it is Puma Tattwa (Whole Truth), the All-Perfection itself.

With a single clap of Her hand, Ma was saying:

"O' Baba, it is He in His unrestricted innate freedom.

Consider that side too, where the

Maha-Viraha (Supreme Divine Pangs of Separation) is going to be revealed too.

In that

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

There too reveals the�

Maha-Matowala (Supreme rapture of delight),

Matowara (enraptured),

Mattwata (ectasy),

Maha Bhava (Supreme Bhava),

Maha Vivhalata (Overwhdlming state of exaltation), since it is Himself too in Himself only.

All those aspects,

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

In a different aspect again, there reveals only

Prabhu (Master) and

Das (servant), in eternal relationship.

Here, where there are He and I, and again, where, in fact, can there be He and I, where is the question of I and you - it is He only, I only, where He only an I only are but one Entity-this has to be comprehended.

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

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

This is followed by the bhava that I belong to Him. And finally, this distinction between the lover and the beloved dissolves �

It is however, to be noted that this aspect of bhava, i.e Maha-Viraha is there in eternal Viraha in Svamool.

Question: How are we to understand all this about burning and melting in our case, on the basis of what you said, in respect of the aspects of Granthi and the absence of it?

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

When a point was raised about consciousness and absence of consciousness, in the context of queries in connection with the bhava, etc., of Ma in kirtan, She said, Baba! about this body, as you see it, it is �elomelo� in respect of what happens in it at any time. But revelation of the appropriate aspect is inevitable, in the context of its relevant place. Therefore, indeed, this specific manifestation of nam, as is appropriate, must take place. To be restrained-this can never be here. Why? Because that complete kriya pertaining to the pure Sri Harinam must reveal wholly, it is but the nature of that kriya to be revealed.

When those states, etc., in Ma's body, during kirtan, continued to occur, somehow the rumour reached Vidyakut that Ma was suffering from hysteria. Someone had told this to Ma's parents. They had written, asking whether they should send medicine for the disease. Bholanath had written in reply that it was not hysteria, and Ma was well.

ASPECTS OF PLAY OF WANT

PERTAINING TO SVAMOOL HIMSELF IN HIMSELF

Upon repeated and specific questioning, it was heard that when Ma would sit with nam, on many an occasion, Hari bol (say Hari) would be uttered by the mouth, of itself, and simultaneously there would be a rise of bhava in a strange way, with additional changes of a peculiar sort that followed as the time and days passed. Afterwards, the body would gradually become steady like a piece of wood, and external manifestation of play pertaining to the kriya of body would disappear. Again, it was observed at that time, that, with the manifestation of a void-permeated bhava, it was as if everything was mingling and merging into it. On query Ma had replied, 'Each Bhava, when it had manifested in perfection and become diffused, was followed by a momentary void-permeation as well. Meanwhile, again, those kriyas, bhavas, etc., that had appeared, when these too reached perfection, there was again that bhava of void. These aspects are the play of want, Himself in Himself pertaining to Svarupa (Reality). This awakening of want too in him is natural here, and sustained from moment to moment. In that moment, again, there occurred all other manifestations too. Now (in the context of these experiences), search out where could that one in ten million be. Without the awakening of want pertaining to Svabhava, where can there be the revelation of each in its appropriate place? Where there is the Indivisible Whole, what is, is that only".

After the various physical phenomena related to bhava in the context of Ma's play of Harinam, the external manifestation of the play of body-consciousness disappeared. In the process of bhava, one following the other, the moment each attained perfection, it was followed by a void, signifying a want for the revelation of the next bhava. This want, of course, relates to the Svabhava, which has to awaken as the precondition for sadhana to take place by itself, implying that the sadhaka, on the awakening of Svabhava, is now on the right track leading to his objective. In fact, any new development pertaining to kriyas, bhavas, etc., on attaining perfection, will be followed by a void for the manifestation of a new one. Of course, in the case of the Indivisible Whole, Ma, She is what She is, stage or no stage.

In this context we have heard from the mouth of Ma:

STAGE OF SADHANA-GUARDING AGAINST REVELATIONS

BEING DISCLOSED: IN THE CASE OF MA, STORAGE IS

SELF, PROTECTION IS SELF

At that time the only alertness maintained was this as in accordance with worldly ways, you make arrangements to keep your valuable treasure secure in concealed places, you take all precautions that not an inkling of it is revealed, so here it happened that if there was the least sign of its external disclosure, the body would become of a strange sort.

When there were natural movements of behaviour, caution remained that the hidden treasure should not be disclosed even through a hint - the storage is the Self, the protection is the Self. When the barrier was washed away, it was by itself; it would take place-that too (keeping secret), and this other as well (present disclosure)-all by itself. It was Bhagavan only Who played with this body in that manner at that time too; it is His play again that you are observing now as well-the pattern is, as it should be at a particular time.

The above aspect is not of our jiva-jagat, where familiarity and absence of familiarity, knowledge and ignorance, find play. For example, when Ma was sent to Bholanath's place, whatever duties She was to perform they were done in all perfection. Though She was away from the physical presence of Her parents, could this be in the absence of the Entity?

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

Question: Ma, everything is your Kheyala; yet you say 'by itself'; what is this happening 'by itself'?

Ma: "It is He Himself only in that form too-He, the only one - THAT alone indeed, who else can there be, dear Baba?"

Henceforth, Ma would, very often, sit in the dark room with Her eyes closed, doing Harinam by mouth. Ma had never before seen anybody doing nam like this, nor heard of it at all, She was very young indeed. Some days, after sitting like this through Her own Kheyala, after nam had continued for some time, even when remaining with Her eyes closed or in whichever direction She looked, She would see the sky and the stars in the room itself. Thereafter, all the time, a single light remained with her.

Question: What is this 'single light'?

Ma: "There is the shabda, which leads to beyond shabda, that shabda which was in the form of light at that time."

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

In an instant, a transformation started taking place in Her body, and the legs having folded by themselves, assumed the shape of an asan (yogic posture of sitting).

Later Ma heard that this was called Siddhasan.

This was the first time that Ma had this important asan by itself. Earlier, Ma used to do nam sitting in Sahajasan (ordinary posture). Later, Ma noticed that the body was swinging, and while this swinging continued, the body still remaining in the posture of that asan, revolved around along with the continuity of nam. Then, a bhava full of joy playing over her entire body was revealed. She was full of Shakti (Power) as it were.

Question: What is to be obtained from an asan?

Ma: "Asan and mudra* have their infinite patterns and each one follows the course pertaining to its Mool. In the context of Drishti-Srishti (perception-creation), where it is perishable, the two are not similar.

Infinite asan, mudra, etc., reflecting their own bhava with their corresponding nomenclature, must have their own course in respect of their own individual Mool. Since one acts under desire (for worldly pleasure), so according to (he predominance of one's own particular desire, one's kriya, mudra, style of movement, manner of talk bear their individual distinctiveness. The vital breath, beginning from human beings, down to trees and creepers, remains, in fact, sustained in all. Consider that the samskaras pertaining to individual Mool (of ignorance) are contained within the period of birth and death, past and future, and have a bearing on asan, mudra, etc., for a traveller on the spiritual path, in the journey directed towards his individual objective.

And, where one follows asan, Pranayam and mudra, there is for one, a particular asan at a particular stage, and on becoming established in that asan, one commences 'one's journey aiming at one's objective. For this reason, when once established in a particular kriya, in the context of asan, Pranayam - the salve for the course of vital breath and mind-there reveals what is relevant for him. As there is no similarity of one rupa with another, so also with this kriya too. The establishment in a state, where there cannot be any touch of hindrance, that, however, as surely to take place.

Question: Even if one practises infinite varieties of asanas day after day, month after month, year after year, yet one remains confined within the exercises for controlling breath, is that not so?

Ma : "This is ego-based exercise for controlling breath, and, therefore, he remains where he was, resulting in such a state of stagnation. When the appropriate asan takes lace by itself, following the course of his own sadhana, there is fulfilment of the objective. To the extent that the action pertaining to his own Shakti takes place, a state is reached, where a direct perception of his own Shakti Occurs. So long as that particular asan does not reveal, a variety of exercises for breath control, and innumerable forms of physical postures only remain. As long as one is under such bondage, one might have a good physique, but that question of yours remains, i.e. one remains where one was. You get frustrated and lose heart, since the inner truths of those asan, kriya, etc., about which you see and hear are not translated into action in your case."

Initially, while still under compelling desires, a sadhaka's asan, mudra, kriya, etc., bear distinctive patterns according to his samskaras. As he pushes forward in quest of Truth, he has first of all to overcome his state of inertia in order to attain a state of steadiness. Now follows the revelation of the course leading to dissolution of Granthi pertaining to the Mool of his line of sadhana.

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

In fact, this is the state where there is a direct perception of his own shakti in the particular asan revealed. So long as it is not there, one is under ego-based exercises continued over years but remaining where he had ever been.

(Reverting to Ma's play of nam-sadhana) At that time when these kriyas were taking place in Ma's body (during Harinam), one of Ma's hands fell on the body of Bholanath (who was sleeping). Bholanath started up, and thinking it was a thief, caught hold of Ma's hand firmly. Later, understanding that it was Ma's hand, he became self-possessed. In this context Ma spoke to us smilingly:

"Yes, but of course, a thief! It is Bhagavan in the form of nam revealing as a thief." Bholanath had remarked that he had felt the hand to be very plump and heavy. Due to the change in Ma's body in the progress of the kriya, Bholanath had felt like that. During the time of those types of kriyas, every nerve of Ma's body, would become of a different sort.

AND OTHER PHENOMENA:

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

The help of the hand was not particularly necessary.

As the nam continued by mouth, the same kept up simultaneously with the breath. Later, Ma observed that the nam in the mouth had stopped, but continued by itself along with the inhalation and exhalation of breath. With great energy, the body swinging right and left, but remaining firm in that posture of asan, started revolving in rhythm with nam and its sweetness. At that time it seemed as though the body had taken on a light nature, as if it had no weight. It was so light that it seemed, as though, it would rise into the air with the speed of lightning. Just as when someone gives a wheel a single turn, it continues revolving by itself, so with the beginning of nam, such kinds of kriya, etc., kept happening by themselves for a time. After that when She sat steadily, at that time, there would be such a Kheyala in Ma, that Her body was definitely no more an ordinary one ; it had so much power that even with the body anything could be done according to Her Kheyala. There was within and without, an unrestricted movement as though poised on the very tip of expectation, sustained by absorption in an exquisite bhava. With a touch only, the room itself could at once be flung away. Again, it was as if Ma were not at all confined within the walls of the room. There appeared a radiance of light, between the centre of Her eyebrows. What a beautiful formation and appearance it had!

Again, in whichever direction She looked, a vast sky, stars, not limited by any boundary, without any end, came into Her view-all these, within Her room itself. These stars too, as pertaining to the world, had their characteristic formations, but besides these, there were also stars of such exquisite colour, pattern, form. The latter had several entrances with paths passing through them too, and Ma was moving along them. She was, of course, in a particular form, in the context of a particular time and place.

In the above context, Ma added:

"�There were innumerable other varieties of formations and appearances, movements and states. An opening for infinite patterns of kriyas was taking place. About all these, however, no word is coming forth now, there is no Kheyala to speak; in fact, all of them cannot be spoken about. Where is. that traveller, on the way leading to Akhand, the Indivisible Whole, so long as the opening for infinite aspects of kriyas is not taking place? When the course pertaining to Svakriya Yoga, (sadhana leading to Svakriya coming into play), attains perfection through gradual progress, at that stage too, when a feeling of absence of the reality of' Svabhava is awakened, then only does the pattern of the reality of the Indivisible Whole have a natural revelation. There, that Indivisible Whole is in divided entities, and' in that Indivisible Whole is THAT only, which is manifest, unmanifest, beyond and not beyond, and all the rest-these have to be understood."

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

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

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

Indeed, this too has to he comprehended. The Param Tattwa (Supreme Truth) which is Tattwatit (beyond Tattwa),when self-revealed, the corresponding word (nam) for it is there in the context of the particular place. Like that, when revelations take place by themselves, the corresponding words for them also reveal by themselves; take, for instance, the words Ksfiar (Perishable) and Akshar (Immutable).

Of course, this relates to what can be manifested.

Coexistence of Tattwa and its nam is explained here.

Nam leads to the revelation of nam itself, accompanied by the corresponding aspect of kriya itself. Then reveals the Param-Tattwa, related to any sampradaya and the like which is beyond any Tattwa.. Along with the self-revelation of Param-Tattwa, the corresponding nam, which is eternally unique and innate to it, also reveals in its appropriate place. So also is the case of self-revelation of other Tattwas, where too there is an eternal relation between nam and Tattwa.

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

The nam that you do

Is according to what is dear to you.

That nam is indeed, the taking-away itself,

It does away with death.

Dear Baba, nam has to take place by itself,

Both outside, and within.

Some time after Harinam started by itself in Ma, occasionally those strange transformations through kirtan, as mentioned above, occurred in a special manner in Ma's body, on each of those days in a distinctive pattern too. When all this nam, kriya, etc., took place, it remained in Ma's Kheyala, at that time, that even a particle of such bhava should not be disclosed for the present before the people of the world. That which was taking place in an extraordinary manner, was occurring by itself in the context of its appropriate place and time. At that time such was the nature of the secrecy nursed, as would ensure that even the finest hole should not be made in a pitcher full to the brim. The great secret store of kriya should not be reduced through a disclosure at present, is that the idea here?

We asked Ma again,

"Why Ma, one would he benefited if it was made known outside!"

In reply, Ma said,

Even in jiva-jagat, each action has its perfection, you should know that. There is a pattern of doing nam which leads to an unbroken continuity. Those who practise Pranayam, for them also a technique is to be followed, leading to the revelation of its whole pattern; the various kriyas pertaining to yoga, etc. must be performed in the manner revealing their unbroken perfection; then one must have the ability to carry out an action to perfection. If these are not performed, or take place, in the above manner. the result here does not reveal the innate shakti. The revelation of the innate shakti of these aspects means taking place by itself. Doing, and taking place by itself have also infinite aspects. Where there is Moolkriya pertaining to Akhand, it is of course a different case.

Here it is pointed out that in jiva-sadhana, in any of its 'aspects. there is a technique leading towards its perfection, whereupon the awakening of innate shakti follows. Now, further actions take place by themselves. This means that when the sadhaka reaches his ultimate limit of self-effort, following the right course, his innate shakti reveals, the ego-based action is no anger there, and in that natural current of shakti, the sadhaka will reach his goal by itself.

But the Moolkriya pertaining to Akhand is different. Here, 'the action, stages, culminations, are all He only; and all the - phases are Self-transformation in the Self, i.e., it is ever He, 'transformation or no transformation.

Question : There are separate entities, yet one, how is that?

Ma : "At the particular moment, there takes place manifestation or unmanifestation (i.e. where there is the concept of time, there is appearance and disappearance)."

Question: But the One (in many) cannot be grasped?

Ma: "The tree is one, but its branches are numberless. 'There cannot be two without one. An analogy cannot be all comprehensive, only the relevant point should be taken into account. Action with effort and effortless action, both should be of infallible direct perception, as the Self, in the form of perception in identity with itself, since it pertains to Svakriya innately. It is He only who is veiled by Svamool, and the act of unveiling is in Him Himself, since this is but the play of Svakriya pertaining to Bhagavan. As long as one is in the field of action, all parts of action must be in indivisible perfection."

You complain that you do all that has been prescribed in the line of sadhana, but do not get the result expected. When that revelation of the unbroken continuity pertaining to all aspects takes place, the eternal identity that exists with infinite aspects, a self-revelation of he experience of union with it must take place-which also pertains to Svamool. What is endless, with end, and the One-all must reveal without any conflict. With that end in view, as long as one does not experience any result, if a daily and regular practice of the respective kriyas, that can be prescribed, and are prescribed by Gurudev, should be maintained. If there follows the revelation of the kriya as self-operating, i.e. taking place by itself, then there is definite hope for ever new revelations too, in respect of one's individual course of sadhana, of those kriyas which are in unbroken continuity in the Self. This (revelation) is He who is ever true.

Actions pertaining to all lines of sadhana have their perfections, which means that the particular sadhana through which perfection is attained will, from then onwards, take place in unbroken continuity. Initially, there is action with effort leading to effortless action. With effort and effortless-both these aspects must be directly perceived as the Self itself, where perception and Self are in identity. This is the action pertaining to Svakriya, where all parts of Kriya must be in unbroken continuity, so far as the field of Kriya is concerned.

This leads to the revelation of all aspects in unbroken continuity, followed by the revelation of an eternal union with infinite entities and then there is a sure self-revelation of experiencing identity with them. Here dissolve all contradictions of the endless, with end and the One.

To achieve all this, one has to follow, as Ma always says, the instructions of one's guru till the Kriya reveals as Self-operating. Here kriyas, which are in the Self in unbroken continuity, reveal in ever-new patterns.