Joy is my name July 5, 2008

“I have no name; I am but two days old.” What shall I call thee? “I happy am, Joy is my name.” Sweet joy befall thee! Pretty joy! Sweet joy, but two days old. Sweet Joy I call thee: Thou dost smile, I sing the while; Sweet joy befall thee!

(William Blake- Infant Joy)

The Message is not the Cross but the Resurrection July 5, 2008

“The Message of His life is not the Cross but the Resurrection. He was resurrected. That was one of the things He did so that now you can be resurrected. Every Incarnation is something unique. But the end of it was the Resurrection. He did it because He had to die. Otherwise how can you resurrect yourself? There are lots of things which look difficult but which are not.”

Shri Mataji Nirmala Devi- December 25, 1993

“In those days of complete chaos and anarchy, He (Jesus Christ) stood up and talked about Truth and about such things like Spirit, like ascent. I mean, they were all blind people. They didn’t know what it was He was talking. And He talked about it. There’s lot of myths that exist in the Bible and one of them is that when the Resurrection Time will come, your bodies will come out of your graves. It is not only with Christianity, but also with the Muslims and also for the Jews. Now think of it, after so many years, what remains in the graves? Few bones and these few bones, if they come out, how can you give them Realization? Think of it. It’s a big myth. One should understand. Logically, it’s not proper. So, what is the thing?”

Shri Mataji Nirmala Devi-Dec. 25, 1993

Kolkata filmmaker traces Christ’s ‘India trail’ July 4, 2008

“It was a great day when Christ came on this earth, and you know about how he was specially created to come down as a human being, to work out this salvation of the people. It is said that he came to India in Kashmir and he met there the king, Shalivahan.”

Shri Mataji Nirmala Devi Christmas Puja, Ganapatipule, India 24 December, 1995

Kolkata filmmaker traces Christ’s ‘India trail’

KOLKATA: Where was Jesus Christ between the age of 12 and 30 years? He supposedly visited India during this period, according to a theory, and a filmmaker here has tried to follow Christ’s yet unexplored trail in his new movie. Though the Bible does not give credence to such theories, engineer- turned filmmaker Subhrajit Mitra’s “The Unknown Stories of the Messiah” focuses on the unexplored life of Christ and his unaccounted years in the Bible. Did Christ visit India after his crucifixion? Is a tomb in the Kashmir Valley that of Christ? These are some of the controversial questions Mitra raises in his film. “Christ supposedly visited India, according to an alternative theory,” Mitra said. “Neither the Bible nor the mainstream gospels give credence to such theories but the scrolls found in caves near the Dead Sea or at Nag Hammadi (in Egypt), believed to be the first drafts of the Bible, corroborate the alternative theory about Christ,” Mitra told IANS. “According to Hindu, Buddhist and Islamic scriptures and beliefs, Christ visited India during the period of his missing years in the Bible and stayed in the country for 14 years. “His Christianity was influenced by Hinduism as we find that the New Testament of the Bible was more akin to Hinduism than Judaism. “In Bhavishya Maha Puran, a text dating back to the second century AD, there are references of Christ’s interaction with King Shalivahan, the grandson of Vikramaditya, in Kashmir. “Scholars say it happened after Christ’s resurrection, ” said Mitra. He also noted that there were different isolated pockets that corroborated the “alternative theory” about Christ. This alternative theory was strengthened after some scrolls (dating back to between 200 BC and 100 AD) were discovered in 1947 in a group of caves near Khirbat Qumran in Jordan at the northwestern end of the Dead Sea. Two years before that, in 1945, some scrolls dating back to 350 AD were found tucked into a large jar at Nag Hammadi village in upper Egypt. Mitra’s film, produced by Atanu Roy of Sweet Melody, seeks to unearth the truth through the discourses of an archaeologist (played by Soumitra Chatterjee) and a novelist (Aparna Sen). “We have shot in Ladakh, Kashmir, the Silk Route, Kerala, Varanasi and Puri for the film - following the trail of Christ,” said Mitra. “There are many documents in the vault of the Vatican and the church doesn’t publish them because they obviously want to project Christ as a god and not as a human. “Assimilation of all such stories raises the question why there was no proper research on the alternative theory about Christ,” said Mitra. German scholar H.J. Trebst, who has been researching on the subject of Christ’s missing 12 years, invited scholars to a seminar at Puri in Orissa in November 2003. According to some scholars of the Orient and the West, Christ had visited Puri where he had studied Veda and yoga before returning home to preach Christianity. Christ also studied Buddhism in the Indian subcontinent, according to Trebst, who has done extensive research in Ladakh and Nepal to trace the evidence of Christ’s itinerary in the subcontinent. According to Trebst, Puri was a famous seat of learning some 2,000 years ago and history has revealed that various religious leaders visited the city over the centuries. There is also a belief that Christ’s tomb is in the Kashmir Valley and foreigners, especially Israelis, visit it in large numbers. The main attractions in the valley for Israelis are two graves - believed by some to be those of Christ and Moses. A section of the local population believes that Kashmiris are one of the lost tribes of Israel. Aziz Kashmiri, author of the book “Christ in Kashmir”, insists that Kashmiris are descendants of one of the 10 lost tribes of Israel and that Christ died during a visit to the valley. According to Mitra, it is time serious research begins to verify the alternative theory about Christ and his Indian connections. About 2.3 percent of India’s population of 1.1 billion follows Christianity, with about 60 percent of them being Catholics. The History Channel has shown interest in his film, Mitra said. www.newindpress. com/

A Native American Prayer July 4, 2008

Upanishads July 4, 2008

“Upanishad means ‘to sit down near’ because they were explained to the students, who sat at the feet of their teachers. In general Upanishads proclaim salvation by knowledge and realization, rather than by faith and works. Selfish desires are obstacles to the seekers of Truth (the Higher- Self, also called as Brahman). A seeker of true Divinity will attain salvation when he realizes the Truth, the all- pervasive Brahman. The universe came into existence because of a primeval desire of Brahman. Now it is the duty of the humans to restore it to the state of things before creation…. Honesty is especially extolled. He who has not denounced evil will never obtain Brahman. The worldly perceptions of smell, taste, touch, hearing and sight makes one separate from the True Self. When one can transcend these perceptions there is no consciousness of anything other than Self. This is immortality.

There are six great sayings (Mahavakyas) from the Upanishads that give the basic insight into its philosophy. They are as follows with a brief analysis of each:

Aham Brahmasmi “I am Brahman”: Vedic knowledge teaches that our own “Self” is the true Divinity. The Truth is within us, in our own heart. This states the identity of the inner most consciousness of the individual with the supreme Divine. Ayam Atma Brahma “The Self is Brahman”: This states that not only individual soul is Divine but all beings are identified with the Absolute Truth. Tat Tvam Asi “That art thou”: Whatever we see or think about, we are That. We are the ultimate Thou and I in all. Prajnanam Brahma ” Knowledge is Brahman”: Supreme intelligence is present inherently within us and is capable of returning us to the Divine. Our understanding of the truth is the Truth itself. Sarvam Kalvidam Brahma ” The whole universe is Brahman”: Not only the consciousness in you and I but also the `principle of being’ are all Divine. The entire universe is Divine, which includes our Self. So `ham “Here am I”: This identifies the Divinity in our Self in something that happens naturally like breathing. “So” is inhalation and “Ham” is the natural sound of exhalation.

These are the six statements of the identity of individual consciousness with the Divine reality. They all merge into and derive from the word “Om (Aum)” or the Divine word “I Am All”. All of these statements point to the fact that whatever or however we worship, be it an image, book, an idea or even a God, it is the knowledge that the Truth is within ourselves that will ultimately lead to self- realization. Self is the true Divinity. This is the essence of Upanishads.”

Neria Harish Hebbar, MD May 4, 2002

SHRI DEVI GITA June 28, 2008

SHRI DEVI GITA by Shri Giridhar Madras Introduction: Devi gita constitutes the last ten chapters of the seventh Skandha of the Devi Bhagavatam. In the puranas, one will find several gitas and many mahatmyas. The differences are that in the mahatmya, the glorification of the deity is by recounting the various deeds of the God and offering praise to the divinity. A gita, on the other hand, is a direct revelation of the truth from the disciple, which often includes the manifestation of the cosmic form. While mahatymas emphasize bhakti, gita stresses a balance of bhakti and jnana. Specifically, we are interested in discussing the Devi gita. To avoid any confusion and also be aware, there are two other devi gitas. The first of which is found in the Kurma purana. This is a conversation with Parvati and Himavan, introduced by Lord Vishnu as Kurma. Goddess Parvati is praised here by 1008 names and She grants him two cosmic visions and instructs him. The other devi gita is found in the Mahabhagavata purana, which actually refers to the conversation of Parvati and Himavan as Parvati Gita. The narrator of this section of the Mahabhagavata Purana is Lord Shiva. However, by Devi gita, we refer only to the gita found in the Devi Bhagavatam. Setting: The setting of the Devi gita is introduced by Janamejaya’s query to Vyasa regarding the supreme light who became manifest on top of the Himalaya mountain. Vyasa talks about the demon Taraka, who has obtained a boon that he can be killed only by the son of Lord Shiva, knowing fully well that Sati has immolated herself. Therefore, the gods became scared and went to Himalayas and worshipped Her asking to born and marry Lord Shiva. Shakti then appears before them and grants them a boon that her manifestation will be born as Gauri as the daughter of Himavan. Himalaya becomes choked with emotion when he hears that She, whose belly contains millions of universes, is about to become his daughter. He requests as follows, “Proclaim to me your nature, and declare that yoga conjoined with bhakti and that jnana in accord shruti whereby you and I become one.” This sets the scene for Devi Gita and the teachings. Brief summary: In the Devi gita, following Himalayas request, the Devi proceeds to describe her essential forms. The Devi declares that prior to creation, She is the only existent entity, the one supreme Brahman and is pure consciousness. Then She outlines the basic evolution of the causal, subtle and gross bodies of the supreme Self when enjoined with maya. The treatment here is very similar to that of Vedantasara and Panchadasi, but in much more simpler terms than the latter. Then She reveals Her forms (both the frightful and pleasing) to the gods and Himalaya. Then follows a detailed summary of the yoga, the stages of bhakti and the ways to attain Her. Simplicity and Profoundness: Devi gita is both simple and profound. It is different from other gitas in the respect that statements are clear and can not be reinterpreted according to one’s taste. For example, several commentaries have been written on the Bhagavad Gita of Krishna, wherein each commentator feels differently regarding bhakti and jnana. For example, it required Madhusudana Saraswati to explain krama mukti in clear terms (though Shankara mentions it also) of bhakti. But Devi Gita is clear: “Even when a person performs bhakti, knowledge need not arise. He will go to the Devi’s Island (similar to Brahmaloka). Till the complete knowledge in the form of my consciousness arises, there is no liberation.” Similarly, the word of ‘coming’, ‘going’, ‘becoming’ cause confusion since one can not become Brahman, if one is already one. The Devi Gita provides a clear explanation that all these terms are applicable only as long as one in maya. It is the clarity of these terms and the simple explanation of complex vedantic and philosophical questions that makes Devi Gita unique. Start of chapter 33: The Devi said: “O Giriraja ! This whole universe, moving and unmoving is created by My maya shakti. This maya is conceived in Me. It is not, in reality, different or separate from Me. So I am the only Chit, Intelligence. There is no other Intelligence other than Me. Viewed practically, it is known variously as Maya, avidya; but viewed from the point of Brahman, there is no such thing as Maya. Only one Brahman exists, I am that Brahman, of the nature of Intelligence. I create this whole world on this Unchangeable eternal Brahman and enter first as Prana within it in the form of chidabhasa. O Mountain ! Unless I enter as Breath, how can this birth and death and leaving and retaking bodies after bodies be accounted for! As one akasa is denominated variouslty as Ghatakas, patakas, so too I appear variously by acknowledging this prana in various places due to avidya and various antahkaranas. As the sun rays are never defiled when they illumine various objects on earth, so too, I am not defiled in entering thus into various high and low antahkaranas. The ignorant people attach buddhi and other things of activity on Me and say that the Atman is the doer. The intelligent people do not say that. I remain as the Witness in the hearts of all men, not as the Doer.” SHRI DEVI GITA Shri Giridhar Madras 1) Sri Mata — Sacred Mother (feminine); the Seer, the Seen and the Seeing. — The Knower; the Measurer (masculine) — “For Whom all creatures are born.” Taittiriya Upanishad 3. 2 Sri Lalita Sahasranama, C. S. Murthy, Ass. Advertisers and Printers, 1989. “The Saktas worship the Universal Energy as Mother; it is the sweetest name they know. The mother is the highest ideal of womanhood in India. [...] Mother is the first manifestation of power and is considered a higher idea than father. The name of mother brings the idea of Shakti, Divine energy and omnipotence. The baby believes its mother to be all-powerful, able to do anything. The Divine Mother is the Kundalini sleeping in us; without worshipping Her, we can never know ourselves. All merciful, all-powerful, omnipresent - these are attributes of the Divine Mother. She is the sum total of the energy in the Universe. Every manifestation of power in the universe is Mother. She is Life, She is Intelligence, She is Love. She is in the universe, yet separate from it. She is a person, and can be seen and known - as Sri Ramakrishna saw and knew Her. Established in the idea of Mother, we can do anything. She quickly answers prayers. She can show Herself to us in any form at any moment. The Divine Mother can have form (rupa) and name (nama), or name without form; and as we worship Her in these various aspects, we can rise to Pure Being, having neither form nor name. The sum-total of all the cells in an organism is one person. Each soul is like one cell, and the sum of them is God. And beyond that is the Absolute. The sea calm is the Absolute; the same sea in waves is the Divine Mother. She is time, space and causation. Mother is the same as Brahman and has two natures; the conditioned and the unconditioned. As the former, She is God, nature and soul. As the latter, she is unknown and unknowable. Out of the Unconditioned came the trinity, God, nature and soul - the triangle of existence. A bit of Mother, a drop, was Krishna; another was Buddha. The worship of even one spark of Mother in our earthly mother leads to greatness. Worship Her if you want love and wisdom.” Swami Vivekananda, “Inspired Talks, My Master and Other Writings”, Wed. July 2,1895, Ramakrishna- Vivekananda Center, NY, pp. 48-49. “The Goddess is the great Sakti. She is Maya, for of her the maya which produces the samsara is. As Lord of Maya she is Mahamaya. Devi is avidya because she binds, and vidya because she liberates and destroys the samsara. She is praktri and as existing before creation is the Adya Sakti. Devi is the Vacaka Sakti, the manifestation of Cit in Praktri, and the Vicya Sakti or Cit itself. The Atma should be contemplated as Devi. Sakti or Devi is thus the Brahman revealed in the mother aspect (Srimata) as creatrix and nourisher of the worlds. Kali say of herself in Yogini Tantra: “I am the bodily form of Saccidananda and I am the brahman that has emanated from brahman.” K. K. Klostermaier, Hinduism: A Short History, Oneworld Pub., 2000, p. 211. THE PRIMEVAL ENERGY One of the unique features of Hinduism is the fact that it conceives Divinity also as Mother Goddess. When Divinity has no name or form – which is the most important declaration of the Upanishads, the next logical step is to recognize that the Supreme has no specifity in terms of gender. The Upanishads transcend the gender-specific connotation and invent the unique Sanskrit word tat, meaning ‘that’ for that Supreme Reality. And therefore they argue, whatever reason or rhyme we have in referring to God by a masculine pronoun, the same right there is for us to call God by a feminine pronoun. The energy of every Cosmic Divinity is taken to be feminine and thus arises the interesting concept of primordial power or the [[Parâshakti] ], which means ‘Power Supreme’. BRAHMAN TO BE KNOWN, SHAKTI TO BE WORSHIPPED The primordial Parâshakti is therefore the ultimate dynamic energy of the transcendental Brahman, than which there is no other existence. In fact it is technically wrong to say that She (Parâshakti) is the Energy of Brahman, because the nature of Brahman does not allow any attributes or predicates.The moment we attribute anything to Brahman we have already delimited and circumscribed it. When we talk of the Energy of the Ultimate Reality we have already descended one step from the supreme pedestal of the Unmanifested Attributeless Ultimate. But the beauty of the concept of Parâshakti is that She is transcendent beyond anything that is finite and immanent in everything there is. So while we predicate it and relate it to other things, it is still the Ultimate Supreme that can be talked about. While Brahman has only to be cognized, Parâshakti can be worshipped with a name and form. She is the Divine Will personified. She is the Conscious Power beyond everything. She is the Presence, invisible and constant, that sustains the world, linking form and name, holding them in interdependence. There is nothing impossible for Her. She is the Universal Goddess. She is all knowledge, all strength, all triumph and all victory. She is the Goddess Supreme (Maheshvari) who brings to us the total state of illumination. Devi Mahatmyam

Atma (Spirit) June 7, 2008

“Atma is the reflection of Paramatma in our heart. This reflection is like the sun in water. Although reflection of the sun is in the water, he is away in the sky and not in the water. Similarly, Atma is as much as it is seen, it is beyond all that and not limited by it.”

“The Atma (Spirit) resides inside this heart and after Sahaja Yoga its light spreads within us in seven layers.” - Shri Mataji

“She sustained the universe”- Sri Guru Grath Sahib- Creation June 1, 2008

Arbad narbad dhun dhookaaraa. For endless eons, there was only utter darkness.

Dharan na gagnaa hukam apaaraa. There was no earth or sky; there was only the infinite Command of His Hukam.

Naa din rain na chand na sooraj sunn samaaDh lagaa-idaa.| |1|| There was no day or night, no moon or sun; God sat in primal, profound Samaadhi. ||1||

Khaanee na banee pa-un na paanee. There were no sources of creation or powers of speech, no air or water.

Opat khapat na aavan jaanee. There was no creation or destruction, no coming or going.

Khand pataal sapat nahee saagar nadee na neer vahaa-idaa. ||2|| There were no continents, nether regions, seven seas, rivers or flowing water. ||2||

Naa tad surag machh pa-i-aalaa. There were no heavenly realms, earth or nether regions of the underworld.

Dojak bhisat nahee khai kaalaa. There was no heaven or hell, no death or time.

Narak surag nahee jaman marnaa naa ko aa-ay na jaa-idaa. ||3|| There was no hell or heaven, no birth or death, no coming or going in reincarnation. ||3||

Barahmaa bisan mahays na ko-ee. There was no Brahma, Vishnu or Shiva.

Avar na deesai ayko so-ee. No one was seen, except the One Lord.

Naar purakh nahee jaat na janmaa naa ko dukh sukh paa-idaa. ||4|| There was no female or male, no social class or caste of birth; no one experienced pain or pleasure. ||4||

Naa tad jatee satee banvaasee. There were no people of celibacy or charity; no one lived in the forests.

Naa tad siDh saaDhik sukhvaasee. There were no Siddhas or seekers, no one living in peace. There were no Yogis, no wandering pilgrims, no religious robes; no one called himself the master. ||5||

Jap tap sanjam naa barat poojaa. There was no chanting or meditation, no self-discipline, fasting or worship

Naa ko aakh vakhaanai doojaa. No one spoke or talked in duality.

Aapay aap upaa-ay vigsai aapay keemat paa-idaa. ||6|| He created Himself, and rejoiced; He evaluates Himself. ||6||

Naa such sanjam tulsee maalaa. There was no purification, no self-restraint, no malas of basil seeds.

Gopee kaan na ga-oo go-aalaa. There were no Gopis, no Krishna, no cows or cowherds.

Tant mant pakhand na ko-ee naa ko vans vajaa-idaa. ||7|| There were no tantras, no mantras and no hypocrisy; no one played the flute. ||7||

Karam gharam nahee maa-i-aa maakhee. There was no karma, no Dharma, no buzzing fly of Maya.

Jaat janam nahee deesai aakhee. Social class and birth were not seen with any eyes.

Mamtaa jaal kaal nahee maathai naa ko kisai dhi-aa-idaa. ||8|| There was no noose of attachment, no death inscribed upon the forehead; no one meditated on anything. ||8||

Nind bind nahee jee-o na jindo. There was no slander, no seed, no soul and no life.

Naa tad gorakh naa maachhindo. There was no Gorakh and no Maachhindra.

Naa tad gi-aan Dhi-aan kul opat naa ko ganat ganaa-idaa. ||9|| There was no spiritual wisdom or meditation, no ancestry or creation, no reckoning of accounts. ||9||

Yaran bhaykh nahee barahman khatree. There were no castes or social classes, no religious robes, no Brahmin or Kh’shaatriya.

Day-o na dayhuraa ga-oo gaa-itaree. There were no demi-gods or temples, no cows or Gaayatri prayer.

Hom jag nahee tirath naavan naa ko poojaa laa-idaa. ||10|| There were no burnt offerings, no ceremonial feasts, no cleansing rituals at sacred shrines of pilgrimage; no one worshipped in adoration. ||10||

Naa ko mulaa naa ko kaajee. There was no Mullah, there was no Qazi.

Naa ko saykh masaa-ik haajee. There was no Shaykh, or pilgrims to Mecca.

Ra-ee-at raa-o na ha-umai dunee-aa naa ko kahan kahaa-idaa. ||11|| There was no king or subjects, and no worldly egotism; no one spoke of himself. ||11||

Bhaa-o na bhagtee naa siv saktee. There was no love or devotion, no Shiva or Shakti - no energy or matter.

Saajan meet bind nahee raktee. There were no friends or companions, no semen or blood.

Aapay saahu aapay vanjaaraa saachay ayho bhaa-idaa. ||12|| He Himself is the banker, and He Himself is the merchant. Such is the Pleasure of the Will of the True Lord. ||12||

Bayd katayb na simrit saasat. There were no Vedas, Korans or Bibles, no Simritees or Shaastras.

Paath puraan udai nahee aasat. There was no recitation of the Puraanas, no sunrise or sunset.

Kahtaa baktaa aap agochar aapay alakh lakhaa-idaa. ||13|| The Unfathomable Lord Himself was the speaker and the preacher; the unseen Lord Himself saw everything. ||13||

Jaa tis bhaanaa taa jagat upaa-i-aa. When He (Waheguru/God Almighty) so willed, She (Aykaa Mayee/His Shakti) created the world.

Baajh kalaa aadaan rahaa-i-aa. Without any supporting power, She sustained the universe.

Barahmaa bisan mahays upaa-ay maa-i-aa moh vaDhaa-idaa. ||14|| She created Brahma, Vishnu and Shiva; She fostered enticement and attachment to Maya. ||14||

Virlay ka-o gur sabad sunaa-i-aa. How rare is that person who listens to the Word of the Guru’s Shabad.

Kar kar daykhai hukam sabaa-i-aa. She created the creation, and watches over it; the Hukam of His Command is over all.

Khand barahmand paataal arambhay guptahu pargatee aa-idaa. ||15|| She formed the planets, solar systems and nether regions, and brought what was hidden to manifestation. ||15||

Taa kaa ant na jaanai ko-ee. No one knows His limits.

Pooray gur tay sojhee ho-ee. This understanding comes from the Perfect Guru.

Naanak saach ratay bismaadee bisam bha-ay gun gaa-idaa. ||16||3||15| | O Nanak, those who are attuned to the Truth are wonderstruck; singing His Glorious Praises, they are filled with wonder. ||16||3||15| |

Guru Nanak Ji Page 1035 and 1036, Sri Guru Grath Sahib

Shri Mataji and Gagangiri Maharaj meeting May 28, 2008

Beautiful story from Shriniwas:

“Today I would like to share a brief summary of Shree Mataji`s tryst with a great realized ascetic, “Gagangiri Maharaj” from Maharashtra, India.

My Dad was with Shree Mataji during this time and I would like to enumerate whatever he experienced there..

“This meeting happened sometime in 70s .. Gagangiri Maharaj was a great realized ascetic who stayed near a place called “Khopoli” in Maharshtra which is on the way between Mumbai (Bombay)-Pune. His ashram is located on a small hill top where he use to stay with his disciples. Once Shree Mataji expressed the desire to meet him and SHE along with few Yogis went to meet HIM. Shree Mataji finally met him and following is some of the excerpts from their conversation:

Gagangiri Maharaj: Mother, I knew that you would come this particular day to give me self-realization. I have been waiting for this time since thousands of years. By severe penances and austere life I have been able to clean every chakra form Mooladhar to Agnya. But, I knew that finally you would help me to jump from Agnya to Saharara to obtain beatitude and bliss. When you were climbing the hill, I could see you in your original form of Adi-Shakti accompanied by all deities dancing in the procession.

( then he offered Shree Mataji a saree.. He then looked at all the yogis who were there with HER)

Gagangiri Maharaj: Mother, why are you giving so much to all these people. Do they understand the real worth of it? Do they understand what they have achieved so easily? It took me thousands of years to get my realization. I had to go through severe penances and austere life.

Shree Mataji: You are a GURU and cannot be a MOTHER. I am the MOTHER and cannot be a GURU like you. A mother always gives everything to her children selflessly. A GURU will expect that his disciple go through all the hardships before he gets the blessings but a mother cannot do that. So, now you have achieved such a state, then why don’t you help me in my work ?

Gagangiri Maharaj: As you say Mother. ….I was not lucky enough to have a mother like you, before…

Gagangiri Maharaj: ( to all Yogis) You all are very lucky to get so much from MOTHER herself.. So understand the worth of it and grow.

Unfortunately, this great soul (Gagangiri Maharaj) passed away recently on 4thFeb 2008

Well on the next morning, Shree Mataji woke up early and was sitting on the swing outside the Ashram.My Dad also had woken up by then and he observed that 2 disc like objects were revolving around Shree Mataji for almost 30-45 minutes. She then said “You can Leave” and both of them soared high in the sky with tremendous speed and disappeared. My dad then asked MOTHER about this and SHE told him that sometimes, “Hanumana and Bhairava” want to be with me. Those 2 discs which you observed were them.”

How we feel without Ego? May 25, 2008

Jill Bolte Taylor got a research opportunity few brain scientists would wish for: She had a massive stroke, and watched as her brain functions — motion, speech, self-awareness –- shut down one by one. An astonishing story.

In her case the Ego-left hemisphere of our brain was completely out of order.

This is a perfect example and lesson for us to understand the function of our Ego.