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Contents
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The Meaning of Yoga

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Meditation and Thoughtless Awareness

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The Creation

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The Goddess and Her Powers

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Innocence and Virginity

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In the Mahabharata it is said,

It is in dark days such as these that we look to these words of great encouragement to retain
our fortitude on the path of truth and benevolence. But, while the world at large has only the
words to rely on, we, by the blessings of H.H. Shri Mataji Nirmala Devi, have the added
strength of feeling the truth of these words whenever we wish, in a state of meditation. In a
world where all can lay claim to having felt the brunt of evil, we are among the few who can
lay claim to having felt greater good around and inside us, than evil. But, as we look around at
the state of the world, we cannot but accept for a fact that truth (Satya) has never been
threatened as now in the history of the world. What is more, is that no more is the frontier
between good and bad as clear as it had been in the days of the Ramayana and the
Mahabharata. No more are battles between good and evil fought on the battlefield and won by
the rightful strength of weary hands, bearing arms for the triumph of Dharmaover
Adharma. The battlefield is now as intertwined with our lives as the very cycle of life and
energy that runs the universe. We now battle evil both on the inside and on the outside every
moment of each day just to stay on the path of Dharma. But, blessed though we may be, the
chosen ones of the Adishakti, the fight is bound to wear us down eventually. It is thus, that
such sojourns into valleys of truth and dharma are necessary to revitalise us and give us
renewed vigour and newer means to battle our common foe. One only prays that Paramatma
shall be merciful to his children and one day the entire Earth shall rejoice in the realisation of
the ideal world that H H Shri Mataji Nirmala Devi, has envisaged in her innovative path to
Truth and Self Realisation, SAHAJA YOGA.
B.N. Tiwari (Nivedak, Trustee)
Mrs. Madhumita Mukherjee (West Bengal State Coordinator)

Acknowledgements:
We acknowledge the contributions of all the Sahaja Yogis of West Bengal and NorthEastern States for their tireless efforts that have brought this endeavour to fruition. We are
also thankful to all the people listed in this souvenir who have by their financial support made
possible, all the arrangements that our Yuvashakti has worked so hard to materialise. We
would also like to thank all the Sahaja Yogis who have come to attend this seminar for
without you all, this would all be a wasted effort.

Mrs. Madhumita Mukherjee.


(West Bengal State Coordinator)

The Meaning of Yoga


Public Address by Her Holiness Mataji Shri Nirmala Devi,
Dollis Hill Ashram, London (UK), 11 November 1979
Saha means with; Ja means born, Sahaja, is something that is born with you, that is innately built in you
that sprouts by itself in you, which manifests itself. Like you can see a seed sprouting into a tree. This is what
is Sahaja.
Now all other Yogas, which go along with it, are part and parcel of Sahaja Yoga. They cannot be separated
from this Yoga. I think the people have misunderstood that there are four limbs of Yoga. That would be a
misunderstanding as to think that they are separate or different. When we say that we have eaten this food, it
does not mean that like a bolt it has gone inside the body and passed out of the body like a bolt coming out.
Does it? It means that you tasted the food in your mouth; it means that it has secreted some saliva in the
mouth, later on, it has passed through the trachea, oesophagus, going down into the stomach part and then to
the intestines and then to the larger intestines. All this movement along this passage is done through the
other kind of the movement which is existing in the organs itself like the stomach itself pushing it down,
coming from your brain. The sympathetic and parasympathetic coming into play and working it out. It is a
big system and the organization that is working it out.
Now if you want to separate it; that the digestive system is different, the respiratory system is different, and
your heart system is different, other brain system or nervous system is different, I mean you cant take it out
like that, your brain hanging on one side and your digestive system hanging on the other. It is one integrated
form of organization which is a living organization, which understands each other, which reacts to the
demands. You cannot separate the system, but as it is, our brains are so disintegrated or they are good at that
disintegrating everything within us and without that we want to disintegrate the living thing which is Yoga.
Yoga is not a dead organization. It is a living process, absolutely a living process. When it is a living process,
you cannot do anything about it. So it is Sahaja. At the most you can shift it a little bit and push it here or
there, push it around and all that. If a tree is coming up, like in Japan, and they will like to give it a shape,
then they will cut branch first and bend it a little more another one and bend it this way, that way and give it
a shape. But whatever is living is working out spontaneously within us with many complicated organizations
which are living themselves and are aware of what they are doing. For example your body is much more
aware of me than your rationality. Say, you are a possessed person. You wont accept that you are a
possessed person. I wont say myself also because I dont want to get very kind of thing which is in stock
there. I know human beings, that if you tell them something like that you could be out for any sort of
trouble. So I dont tell you. But the body knows me and when you come before me, the whole body shakes.
Because it is a living body, it knows me-, it is not a dead body. So, whatever is living, is so well looked
after, so well organized and in a living way which we do not understand because we deal with the
dead. Suppose I have to start this instrument then I have to know that there must be a cord
that I have to put to the mains. I always say that Sahaja Yoga is like that; you take
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out your cord and put it to the mains. But do you think it is that simple? You believe that? That you
just pull out the Kundalini and put to the mains? No, it is not. When the sprouting of the Kundalini starts,
when awakening starts it passes through the various centres. How will you explain the Kundalini which is at
the base of your spinal cord rising upward? Now, If I tell you that this is even more complicated than your
digestive system, that the Kundalini which is an energy as we call it and which thinks, understands and loves
you and knows each and everything about you in this life and lives before. If she is so capable, she knows
everything then she is entity by itself. And if it has to come up to your head, is it easy?
It is the most difficult thing. If you have a stone lying somewhere, you can pick it up and throw it anywhere
you like. Even if there is a little worm it knows how to get out of the way of a big bull coming round. And if
a bull, if it sits somewhere, impossible to raise it. You try your level best. There are some very drastic
methods for that in India. You have to burn some red chilies and put that smoke in the nose of the bull, like
that. Then only the bull will rise. Otherwise you try anything it wont rise. It will be settling itself nicely on
the ground. So you come across such bulls also. Sometimes it happens like that. But to make this Kundalini,
which thinks, which understands, is the individual mother of an individual which has been born with you all
the time, who knows all about you and who loves you most and She is the one who is going to give you the
realization, your second birth. She is your mother. This kind of a Kundalini that exists within us must be the
most difficult person to rise has to be. That is why people say, Kundalini raising is very difficult. So one has
to find the methods of how to make the bull rise. Because this Kundalini is absolute Dharma righteousness,
absolute purity, ideal-most personality that you could think of, which does not tolerate any nonsense. She is
Nirmala you can call Her. She is Purity personified. She does not accept any nonsense, no compromise She is
within you. See how beautiful you are. She is not afraid of anyone, cannot be enticed, enchanted or tempted
by anything. She Loves but Her Love is that pure that nothing is higher for Her than her own love. She
cannot reconcile to anything. And she is the one who is going to give you your self-realization. So, for human
beings who desire to raise Kundalini, they have to find out methods of pleasing Her. What makes Her so
unhappy? Why doesnt She rise?
They have to find out the means and methods. And as a result of that probe has brought forth other Yogas,
which we call as Raj-Yoga or they call it as Hatha-Yoga, or the third one they call as Kriya Yoga and Bhakti
Yoga and Gyan Yoga and Karam Yoga. All these are the methods human beings want to employ to make the
bull rise. When they get frustrated, they want to hang themselves by the nearest tree. So, that also is another
frustrated Yoga. Then Sadistic Yoga, then beating Yogas, then beating others Yogas then it goes on like that,
you see, flowering into better and better things. Then fanaticism, because human beings find it difficult to sit
still they get a challenge. Oh this bull does not rise, I will make it rise.
Moreover they havent got the authority. Even those who are self-realized they have no knowledge because
Kundalini is not made by them. Like, even if I get this machinery, I do not know how to handle it, how to
use it? I may try but I may burn my hands instead. Such a hotch potch of endeavor brings forth so many
Yogas in this world. And everybody is baffled at it that how it is that there are so many Yogas and this
Yoga and that Yoga and Buddha or Mahabir or Christ. Then Church Yoga And what is wrong in
witchcraft somebody said the other day. Nothing wrong but the bull will settle down better, it
wont rise then. Now, so they have tried to find out what should we do? Stand on your heads,
bull wont rise, it wont. So what should we do?
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We should know what is the Kundalini that is within us. All these Yogas that have come up,
have been depicted from the experiences of people. Because some people when they try to raise the
Kundalini so called say they started jumping. The Kundalini does not rise. Some people started taking off
their clothes or may be some such sort of a funny thing. They felt heated u p. So people thought let us take
off our clothes and well find God. Some people felt some sort of a grip on the stomach or some of them did
see also these things happening within. So they called it a Moolbandha. The bandha has taken place,
something has gripped there. So the KriyaYoga is that, you take out your tongue from here. You cut this
thread of the tongue from here and you push it back here, touch the tip of the tongue here where normally it
is wagging. Push it back here at the Vishuddhi centre, they think the Vishuddhi is here. The problem is that
they think the Vishuddhi is here. So they push it back here. They think they will achieve the raising of
Kundalini by this. It is just the other way round, we are trying, you see. The effect cannot reach the cause.
You have to go to the root of cause to come to the effect. Did you see my point? Supposing the Vishuddhi
Chakra which is here, a very subtle centre behind, is spoilt then the effects are felt, say, here. And your
tongue gets affected, your eyes get effected, your nose gets affected, your cheeks get affected, There are 16
you see. All these can get affected. But by tickling your nose you do not touch the Vishuddhi Chakra. Isnt it?
Did you see my point? For example , something goes wrong at the centre from where the electricity is
coming here. By tickling it here you cannot correct that one there. You have to go to the roots. Or on a tree
you find a fruit. All the fruits are getting rot. So by treating the fruit, can you treat the disease? Youll have to
go to the roots. So these people when they saw things happening to human beings they formed different type
of methods. All are wrong and all are right. Try to understand, this is a very simple thing. After realization
all of them are right. Before realization all of them are wrong, Before your car starts, if you start turning the
wheel, or using the brake, you are spoiling the car. When the car has started and you know how to drive and
you have become a master of driving, then everything is right. Otherwise the same car which has to drive
you from your house to this Ashram will land to somewhere. In the same way, the same thing before
realization has no meaning. After realization only you start understanding. So let us take the case of Hatha
Yoga. It is based on centres, no doubt. It is based on lshwar Pranidhana, no doubt, all the Ashtangas, all the
eight sides of Hatha Yoga. See from human point of view, Im saying. For them why Hatha Yoga came into
being.
Its first that they should fix their attention on Ishwara Pranidhana means they should fix the attention into
the existence of God. Not blind faith. But to understand that there is God, so that you humble down
yourself. Then you should go to the realized soul as a Guru. Guru means a realized soul minimum. Any
Tom, Dick and Harry becomes a, Guru, is a nonsense absolutely. He has to be a realized soul and if he is a
realized soul he will say like that. He doesnt talk of separation, he talks of authority, because he is there he
has that authority. Those who talk of separation and crying and weeping and woes and all that are blind like
all others. They have no business to be there There is no humility about it, I mean if I have a red shawl, I
should say, I have a red shawl. What is there to feel humble about? I mean whatever you are, there is no
harm in saying what you are. When you are not that, when you dont have that and you say that you have, it
is arrogance. But when you are there, you have to say. That Christ said, I am the light, I am the path. I
mean he was not trying to be arrogant about it. What is there to feel bad about it? So Hatha Yoga itself
is done under a person who is a realized soul. Not only realized but who knows. Who has mastered
the art of Shakti-pat is the raising of the Kundalini minimum. Of course Sahaja Yogis just
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raise it like that. It is different. But no other Yogis can do that. It is only you, because you are
authorized, that you can raise the Kundalini just like that. So what these Hatha-Yogis have done they have
boiled it down to only the physical sense. So you have to have Ishwarapranidhana, Yama and Niyama and
that too before 25 years of age, you have to discipline yourself in a way that you should understand, what is
right and what is wrong. Now those who have done all the wrongs of the world before they are 15 years of
age, now at the age of 25 are trying to learn what is Yama and Niyama. How can you do it? Just tell me now.
Supposing you have spoilt the car completely. At the most you can ask for insurance, if you have paid for it.
But how can you expect the car to come out absolutely new, as if it has come out from the factory? A house
which is being completely mutilated cannot be renovated. Isnt it? That would be madness. So one has to
understand that these Yama and Niyamas and all these things are not meant for us. At least for the Western
people, in any way. Let us accept it whatever it is in experimentation or whatever it is we have committed
lots of mistakes or may be we have been experimenting, again Ill say the same word. Whatever we have
done we have done a lot of harm to ourselves, to our body and to our mind. Because we had nobody to guide
us. Alright. We didnt want to harm ourselves but by mistake it happened. Now what to do?
It is a very sad affair. People are sick. They cannot do Hatha-Yoga. The atmosphere is sick. The whole place
is sick. They want love, they do not want exercise. They do not want scouts. They want somebody to love
them, to heal them, to cure them to establish them. There is no word of love in Hatha Yoga these days
because you pay for it. One thing you cannot pay for is your love. How can you pay for love? And thats why
this modern Hatha Yoga is just a misnomer. But after realization you can do Hatha Yoga because you are
purified, you are cleansed, you are healed, your wounds are alright. People are wounded, they are so much
hurt. They are extremely unhappy. You touch them and feel it. Why talk about big things when they do not
even have energy to sustain themselves? It is a strain on them. And none of them are realized souls neither
are they masters of Shakti-pat. So thats why it was said, you go to a Guru who is a realized soul. Go into the
jungles before 25 years of age you should be there and practice under his guidance in complete celibacy in the
atmosphere of complete celibacy.
Now come to Kriya Yoga. When we take to Kriya Yoga, it is taking out the tongue as I said cutting it out and
putting it back here to tickle the Vishuddhi Chakra. I mean I dont know sometimes, your rationality also
goes out, I think. By doing like that do you think you can excite this great power within you, which is
discrimination, which understands each and everything; you cannot be fooled by that. So all these tricks
which we have been trying by ourselves of poking yourself here and poking yourself there, we are just
spoiling your instrument for nothing at all. But it happens, when the Kundalini rises through the Vishuddhi
chakra, that when the dilation of the Chakra takes place it happens that your tongue is pulled inside. It
happens that your eyes get dilated. I hope they do not put Atropine to dilate their eyes to get their Kundalini
awakening. So it happens like that Bandhas take place the stomach holds the Kundalini with the Bandhas. It
closes down the chakras when the Kundalini comes up, it closes down automatically so that the energy is
kept upwards it is not allowed to fall down. All these things happen within us. These Bandhas happen which
some supraconscious people might be seeing and they want to think that if you pull your stomach like this,
put your tongue inside, Kundalini is awakened These things happen as a result of Kundalini awakening
but by doing these things you do not awaken the Kundalini. Now did you follow my point? Did you?
It is clear now. That is why these Kriya Yogas have started, this jumping has started. Even the
nudity has started. All this as a result of some people who are trying to raise the
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Kundalini. Even in the centre which it rises all these things happen. When your health is not
alright you are sick, your heart is working, laboring very hard to look after your physical being, you try
to make it even weaker by taking these strenuous things. And by using the other way round methods, as I
told you, you also spoil your instrument like the electricity has to come so the electricity must flow from
there If I start blowing from here or poking from here, with frustration also breaking this one here electricity
is not going to come, only this will be finished. Do you follow my clear cut idea? It is very clear that if you
are going to spoil your own instrument you are not going to get the energy to rise within you. But one who
is a realized soul he would tell you first of all he may raise of your Kundalini, minimum, awaken your
Kundalini and ask you to make way for the Kundalini to rise gradually. Human beings when they raise their
Kundalini they raise it by every chakra. They bring the Kundalini to, say, Mooladhara, of course they cannot
touch it. The Kundalini would come up to, say, nabhi at the most. Then how to keep it there so they will
say, eat less, do not take away your attention too much, you must eat very little food so that there is no
much attention on food. You must be detached. This is before 25 years of age. Do not strave too much. Eat
at regular intervals Do not pay much attention to anywhere outside so that the attention is kept there so the
Kundalini does not drop down from the little inch of progress it has made in 25 years.
They are born again and they move at the pace of an ant and they fix your Kundalini by inches there and they
say do not lead any adharmic life, you have to lead a very virtuous life, like a horse, you see, when you have
to train the horse you put these two blinds around so they have to train the horse before it starts really
running the race. But with this the most important is the love of the grand parents who are with them, in
those days they used to be-to look after the children and the love of the Guru and the training and the
discipline of the own self. The gurus who take money from you what are they going to train you up in?
Business management or dubious methods of cheating? Their own lives were so beautifully blended with
their love, with their knowledge and their whole understanding that it has a direct affect on the character and
the personality of the pupil. While now in India no body can write epic like Ramas. We do not have any
Ramas now. We wont have perhaps. They only write stories. Now we have poems coming out of India like
your horrible Lord Byron, he is born in India now. He has left your country. So like that all the dynamism in
literature is also finished because there is no ideal before the people. They cannot think of a perfect
personality. So the epics are different and they say everywhere we go to learn these thing to our Guru (so
called) we see their lives. The impression that we have within us is also just the same and they cannot teach
anything unless and until they themselves have the light.
Now this Kriya Yoga is also just the same thing. It is described by great saints in India that those Jalunder
Bandhas and all these Bandhas take place, means the bondage take place in the stomach in the heart and all
these granthis are broken. Yes, it happens in you also when the Kundalini rises. It does happen because I am
quite a big master. I do everything myself. I do not leave anything to you, till you have got it. Only this thing
you have to do is to freely choosing the path of self realization. That is the only thing you have to do to be
absolutely free. In all your freedom you have to accept Sahaja Yoga. If I find you have not chosen it by your
freedom you get out of it, very fast, you would not be there. You will simply run away. If not, I will see to
it that you run away. Some one has to understand all these Margas, all these paths, even like Bhakti. I have
told you about three types of bhaktas. One who are asking for kama. So many have come to me for, say,
cures, so many of them. It is a good thing. It is a good chance for me. Then they get cured; then
they have that love since they are Mumukshus and they can become very great Sahaja
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yogis. In India there are many who have come like that they first come for treatment and become
very great Sahaja yogis. So they can pass through all these various stages.
So one has to understand that this is the time of MahaYoga. Where all these Antar Yoga means all these
happenings inside take place automatically. I have something to do with your Kundalini very much and she
knows me very well too. So much so that as soon as she sees me she is up there so happy. And the first
impact is so great you feel she is got it. She rises with such thumping joy, you get it. But again you go back to
your crutches, Even you have lost all your troubles and everything finished.
Now still you want to have your crutches because you are identified with them. So you go back to your
crutches and again want to become lame. This is just acting going on for some time. But if you act for a long
period you become fame. Because you have been playing games, you see. And now the game is over. So you
have to accept yourself that you are great. And that you have got it now within yourself. It is there now you
are a light. You have to accept that you are a light now. You are not the same you were before and you are
transformed into this flower. You should have faith in yourself and confidence in you Because you have been
identified with people like that with bad experiences, indifferent experiences, you do not want to believe
that there can be an experience of that kind. You do not want to accept it. But if you understand it a little bit
you will settle down nicely and I am here to make you the master of it absolutely the complete mastery over
all this. When Maha Yoga comes in, you do not have to worry about anything else. All the Yogas are at your
feet. You just raise your hands just like this and the Kundalini will rise. It is a fact you just try. Anybody is
sick, you put your hands like this the person is going to be alright. Try yourself. This is Maha Yoga. The
culmination point of Sahaja Yoga. Once you achieve it you do not have to do anything else. Then you become
that because only everything works for the Becoming and if there is something that just gives you the whole
thing, then why should you do it. All things that have happened to you after you have come to Sahaja Yoga I
am going to give you a list of those and what are they are called in Sanskrit language.
Thousands of years people have had to work for it. But you have got it just like that. it is a fact. It is difficult
to accept that you have got just like that without doing any hard any big exercises, is not it. But just wait and
see what you have got. Of course some people do not get it because there is a problem. Some problem is
there. But do not bother, it will work out. But those who got it should know that they have got it because of
something and that something you have to discover. That is what you have to find out for yourself. There is a
reason why you have got it like that. Like mantras also, somebody told me that there is a guru who gives
mantras according to the age. It is all nonsense. Complete nonsense it is. You see, even a realized soul would
not give you a mantra, that is why it was regarded as a great thing if some body gave you a mantra. Now
every Dick, Tom and Harry like a donkey brazes in your ears and you think, I have got. They are trying to
befool you, they do not know they are befouling themselves. Whatever they have done they will have to pay
very heavily. So mantras are never given just like that you have to know various points of a person, as to,
who is your Kul-devata, the worship of your family, what is your personal worshipping God, what is your
horoscope, what are the stars you are catching. At this point giving of the mantras, the time is to be
determined, at a particular time of the horoscope what is the time of the horoscope that tallies with the
Gurus horoscope. That is why people used to have one or two people, Even a person like
Gyaneshwara gave a name to only one person in his life time. Here these Dick, Tom and Harry
are giving names like they are distributing, I do not know what? Nothing is more
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easily available more than these names of horrible things. If I told these Indians, they will know.
You should have some sort of an authority which you can use and every mantra which you say will be
awakened. You know that after realization it is such a wonderful thing to see that even if you are not yet
out of your possession still you work it out. Still nothing happens to your Kundalini raising system, nothing
happens to that, still you can raise the Kundalini. Isnt it? Still you can give realization to people. You may be
possessed all this time, fighting with the spirit but here with one hand you are raising Kundalini
automatically.
There are lots of spirits which are trying to possess you. You are feeling them with one hand that side and
with one hand you are raising the Kundalini. Nothing would go wrong with the person whose Kundalini you
are raising. To that purity. Otherwise to give mantra and to take mantra a person has to starve for seven
days. Not to see a mans face or a womans face. All sorts of vidhis are there, then only you can get it. There
some people tell the disciple to wash their hands 108 times every day. All sorts of these neti kriyas and all
that has to be done before a mantra is given: it is a big ritual. Why? Because you are so vulnerable. It is like a
phosphorus. And you cannot put phosphorous into some bodys hand. You have to make all arrangements till
you can do it safely.
But supposing you become all powerful then what? Everything becomes a childs play. Everything becomes
so simple. You are raising the Kundalini. You know there are centres. You can raise it through the centres.
You know how to awaken them. That is why it is MahaYoga. It had to be this way, sometime, otherwise how
are we going to save this world? How this creation is to be justified? We have to find. I mean God has to find
some method by which all of you who are seeking Him are to be blessed, and that he should be manifested so
that His work should be completed.
So this is MahaYoga which encompasses all the Yogas. There is no need, now to go to stone ages to come
back to human stage. It is something like that. Or else you can say that now if I have to go to India, I need not
go like Columbus and end up in America. Somebody who knows the way has come to you. Who knows
everything. All about it. Somebody who has done all this who knows all the tricks of trade and also knows
you very well, though still I am learning. About human beings I have still to learn a lot. They can be quite
queer. I do not know why they behave like this. Cannot understand, Oh God It is a great revelation
sometimes when you see human beings, how they behave. Very interesting. Very interesting creature, I must
say, they never behave the same way. You cannot predict. Most unpredictable. Do not know, what they will
come out with? Very interesting. After Sahaja Yoga you will also enjoy very much. This is about so many
Yogas I have told you. Now if you have any questions ask me sensible ones, again I say. Ask me questions
because I have told you in a short way but later I will give you the complete idea.
May God bless you!

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10

Cognitive

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12

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13

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25

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44

The Goddess and Her Powers

When the Kundalini rises it makes sounds. And the sounds that are heard in the different chakras can be
pronounced in the following way these pronunciations are being used in the phonetic language of
Devanagari, which means, the language spoken by the Devas.
At the Mooladhara, where there are four petals, the sounds are: va, a, a, sa. Out of which the last, a
and sa sounds are very close, but the difference is when the snake hisses it makes this a the third
sound. So, va, a, a, sa.
At the Swadhishthana, where there are six petals it makes sounds, six sounds: ba, bha, ma, ya, ra, la.
Manipur: it has ten petals. It makes the sounds a, ha, a, ta, tha, da, dha, na, pa, pha.
At Anahata there are twelve petals. It makes the sounds ka, kha, ga, gha, a, ca, cha, ja, jha, a, a, ha.
At the Vishuddhi, where there are sixteen petals, it makes the sounds of all the vowels a, , i, , u, , a,
a, a, a, e, ai, o, ow, a, a.
At the Agnya chakra it makes ha, ka.
At the Sahastrara one becomes thoughtless and no sound is made, but the pure Anahata, meaning the
throbbing in the purest form as in the heart is all: lab-dab, lab-dab, lab-dab (indicating sound).
When all these sounds are sounded together and pass through the spiral of the body, if the body is like a
conch, the sound that comes out of the synthesis is AUM ( ). Like the seven colours of the sun ultimately
become white rays, or you can say the golden coloured rays.

There are three Granthis, means the knots: the Brahmagranthi, the Vishnugranthi and the Rudragranthi.
With Agni, means fire, when the Brahmagranthi meets between the Kundalini, Mooladhara chakra and
the Swadhishthana means Mooladhara chakra, Mooladhara and Swadishthana chakra then Agni
Brahmagranthi is established. Vishnugranthi when mixes up with the Surya that is between the Nabhi and
the Hrudaya chakra, Surya Vishnugranthi is established. When Vishuddhi and Agnya auras meet, then
Chandra Rudragranthi is established.
Altogether there are fourteen Nadis. The names are: Alambushi, Kuhu, Vishvodhari, Varuna, Hastajeehva,
Yashaswati, Ashvini, Gandhari, Pusha, Shankhini, Saraswati, Ida, Pingala, Sushumna. Apart from two
chakras, which are Surya and Chandra, there are nine other chakras: Mooladhar chakra, Swadhisthan
chakra, Manipur chakra, Anahata chakra, Vishuddhi charka, Lambika chakra this is also called as
Hamsah chakra, Agnya chakra; between Agnya and Sahastrara there are two other sub-chakras,
known as Naad, Bindu. So we have: Mooladhara, Swadishthan, Manipur, Anahat, Vishuddhi,
Lambika, *called as Sohonh(Inaudible)+ called as Hamsa, Agnya, Naad, Bindu, Sahastrara.
Apart from that, there are nine chakras on the sides, like Shri Lalita. And they have
different Yoginiya Yoginis, means the powers, the Shaktis, guiding those
45

nine Shakti Peethas, or you can call them as Avaran *Nama(Inaudible)+ chakra.
The first one is Shri Lalita, the Goddess Shri Lalita, which is the goddess of beauty. She is the joy giving
Sarvanandamaya. Gives the joy from everything. In every created world, in every particle, in every form,
there is a power which gives us joy. This power is the joy, is the power of Shri Lalita. She is called as Maha
Tripurasundari Para Para Atirahasya Yogini. Means Para Para Atirahasya the one who knows the
secrets. The Para-Para means the one that is beyond of the beyond, the secrets of that area. The one
who knows is Shri Lalita, who is the Yogini. At this state She is Bindu Sarvanandamaya, She is the dot
which is joy giving.
Second power, or Avaran means the enclosure is like a triangle. She is Sarvasiddhipradha. She is the
one who gives all the siddhis. She has got three sides. Shes called as Tripuramba: Kameshwari,
Vajreswari, Bhagamalini are the three Yoginies.
Third one is called as Ashtar-Sarvarogahara, this is another enclosure. The name of the goddess is
Tripurasiddha Atirahasya, meaning these goddesses know the deep secrets of all the siddhis. The chakra is
called as Sarvarogahara and the enclosure is called as Ashtakshari. The eight powers are called as
Vagadevata, means the power of the speech. First is, Vashini means which attracts, Kameshwari which
excites, Modini which makes you happy, Vimala which makes you clean, Aruna which gives you colour of
the face, Jayani which gives you a feeling of victory, Sarveshi which connects you to everyone, Kaulini is
the one which gives you boons.
The fourth enclosure is called as Antardasha. Chakra of this enclosure is called as Sarvarakshakari the
one that protects. The Goddess is called as Tripuramalini. The powers are: Sarvagya the one which is all
knowing, Sarvashakti is all powerful, Sarveshvariprada the giver of all the bounties, Sarvagnyanamayi
the knower of all the knowledge, Sarvavyadinivashini the destroyer of all the diseases,
Sarvadharaswarupa the support of all *of all(Inaudible)+, Sarvapapahara Devi the destroyer of all the
sins, Sarvanandamayi the one who makes everyone joyous, Sarvarakshaswarupini the one who protects
all of them, Sarvepsitaphalaprada the giver of all the Phalas means fruits, rewards.
The fifth enclosure is called as Bahirdashar Sarvartha Sadhaka. Bahirdashar is the name of the enclosure
and Sarvartha Sadhaka is the chakras name. Tripurakshi...; Tripurashri is the name of the goddess. She
has powers: Sarvasiddhiprada She gives all the siddhis, Sarvasampadapradha Shes the one whos giver
of all wealth, Sarvapriyankari Shes the one who is beloved of all, Sarvamangalakarini Shes the one who
gives all that is auspicious, Sarvakaamapradha the one who gives all of our desires,
Sarvadukhavimochini the one who is the destroyer of all our pains, Sarvamrutyushamani the one who
who pacifies the dead, Sarvavighnanivarini She is the one who is the remover of all the hurdles,
Sarvaangasundari the one whos all who makes every side of life happy, Sarvasaubhagyadayini the
one who is the giver of good fortune.
The sixth enclosure is known as Chaturdashar-Sarvasaubhagya. Tripuravasini is the name of the Goddess,
Chaturdashar is the name of the enclosure, and the chakras name is Sarvasaubhagyadayini. The goddess
name is Tripuravasini. The powers are: Sarva-samakshobhini, the one who can perverse, Sarva-vidravini
the one who burns off everything, Sarvaakarshini the one which attracts everything, Sarvaahladini the
one who is the giver of joy, Sarvasammohini the one who can entice the world, Sarvastambini the one
who makes everyone alerted, Sarvajrumbhini, Sarva-vanshakari the one who is the who is the
controller of all, Sarvaranjani the one who entertains all, Sarvonmadini Shes the one who gives all
the special joys, Sarvarthasadhini the one who gives the meaning of all things,
Sarvasampattipurini the one who gives all the well-being, Sarvamantramayi the one who is
residing in all the mantras, Sarva-dandakshayankari the one who destroys all the dualities
of life.
46

The seventh Avaran, or enclosure, is called as Ashtadara. And the chakra of this Avaran is
called as Sarvasamkshobhanikara. Here She is called as Tripurasundari. Shes the one who gives the
beauty to women, to be attractive wives. Ananga Kusumadhini She smells of many flowers; Ananga
Mekhaladhini who is the wisdom solid like a rock in the family. Ananga Madanadhini the one who is
attractive. Ananga Madanatura Devi the one who gives desire to meet. Ananga Rekhadhini the one
who destroys the different boundaries. Ananga Vegini Devi the one which gives you speed.
Anangaankushadhini the one who gives power of Ankusha, means the controlling of man. Ananga Malini
Devi the one which is very gracious.
Eighth enclosure is called as Shobhashadara. The name of the chakra is Sarvashaparipuraka. The goddess
name is Tripureshvari. Shes the one who has got sixteen powers. The first is Kaama means the
attraction of body, Buddha is the attraction by brain, Ahankara attraction by ego, fourth Shabda
attraction by words, fifth is Sparsha attraction by touch, sixth attraction by beauty, seventh attraction
by aesthetics Rasa, eighth Gandha attraction by fragrance, ninth attraction by attention Chitta,
tenth Dhairya attraction by courage, eleventh Smrutya attraction by memory, twelfth Naama
attraction by name, thirteenth is Beeja attraction through the seed, fourteenth Atma attraction by
Spirit, fifteenth is attraction by eternity, sixteenth attraction by warmth of the body. These are all the
attractions which are subtle and are in the Goddess, which act in a way that the Sadhaka is attracted
towards Her.
The ninth one is called as the Bhupur this *way up(Inaudible)+ enclosure, whilst chakras name is
Trailokya Mohan. The name of the Goddess is Tripura. There are ten powers in this chakra. Its first is
Sarvasamkshobhini, Sarvavidravini, Sarvakarshini these three are already explained, Sarvavanshakari
the one is also explained, Sarvonmadini the one who excites man, Sarvamahankusha the one who
controls. Here the Ankusha means the weapon that is used by the elephant driver. So how he controls the
elephant in the same way She controls all. Sarvakhechari the one who attracts all, Sarvabeeja the one
who is the seed in all, Sarvayoni the one who exists in all the yonis, and Sarvatrikhanda the one which
exists in all the three dimensions. Yoni means the ellipse which is the power of the Mother.
Apart from that there are other Goddesses, which exist as the yellow light known as Muktashaktaya. The
Mother Goddesses are called as Mahendri, Chamunda and Mahalakshmi. The siddhis that people attempt
to achieve are Anima, Laghima, Mahima, Ishatwa, Vashitwa, Prakamya, Bhukti, Icchha, Prapti, Mukti.
Anima is to become like a small particle. Laghima is to become small, Mahima is to become a big form,
Ishatwa is to create Gods out of human beings, Vashitwa is the attraction, Prakamya is the manifestation,
Bhukti is the enjoyment, (Icchha =) fulfillment of desire. Prapti is the attainment, Mukti is the salvation.
These are all the siddhis that Sahaja Yogis can have....



aum aha rdrebhirvasubhicarmyahamdityairta vivadevai
aha mitrvarobh bibharmyahamindrgn ahamavinobh 1

47



aha somamhanasa bibharmyaha tvaramut pam bhagam
aha dadhmi draviam havimate suprvye yajamnya sunvate 2



aha rr sagaman vasn cikitu pratham yagiynm
t m dev vyadadhu purtr bhristhtr bhuryveyantm 3



may so annamatti yo vipayati ya priti ya shotyuktam
amantavo m ta upakshiyanti shrudhi shruta shraddhiva te vadmi 4

48



ahameva svayamida vadmi jua devebhirta mnuebhi
ya kmaye ta tamugra komi ta brahma tami ta sumedhm 5



aha rdrya dhanur tanomi brahmdvie arave hantav u
aha janya samada komyaha dyvpthiv vivea 6



aha suve pitaramasya mrdhan mama yonirapakhanta samudre
tato vitie bhuvannu vivo tmu dhd varmaopa spmi 7



ahameva vta iva pra vmy rabham bhuvanni viv
paro div para en pthivyaitvat mahin sa vabhva 8
49

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Innocence and Virginity

55

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72

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73

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EF FWk U FF]F &FX FFFF Y, FF]F F=+ FFFF Y EZ JWFW FX;FXk =W+ FFF FFF FFFF Y FX EFF=W+ FUFF =W+
]=+F Yk, EFF=W+ FF] Yk EFW=+ FFXk FFXb FW GF ]Xk FW GF FFXk =+X FFFFF CEF Y EZ EFF FU FFF W Yk
FWP=+F FX JYFF FXF FFF =W+ EFJ Yk EZ JWFU &F[FU FW EFJ Yk P=+ EFF HFW FFFF FUk FFFW FUFF FU =+X FU
FFF FW FWF FF =+ =W+ F[F FWk FF PFF FF FX EFF FX FFFF FFPF Yk EFF=+X FX E;F F[F FWk FFFW Yk FX
GFFWk EFF=+F XF FUk F FF XFW =W+ FF, PFFFFGaFWsFF =W+ FF EFF=+X EFFW FFFc F &FsF X FFFF FFPJ
EZ GF FF FUFsXk =+X Xs =+, Fs- [s =+ =W+ J=+F F X FFFF FFPJ EFF=+U =+XGa FU FU FWFFFU
P=+ FUk FFJ;FU FF =+U FPF GF FFFW FFF Y GF=+X EFFF=+ FFW GFWFFF FUk P=+FF F EFF FFF
FUPFJ EZ PFF PF EFF GF=+X FFF FWk;FW P=+ GF FF =+U FPF FW EFF FFPFF Yk EZ EFF FF GF=+F
HFFX;F =+Wk;FW EFF EFFFaFP=+F X FFJk;FW P=+ F;FW;FF FYFW FFW FFk;FF EFF=W+ FY F FZ &FF W Yk FFU
FPFFFc EFF=W+ FFXk F+ Yk FFW ;FF EFF=+X FkFFF W Yk FFW WF[F EFF FW F]F =+U FFFa =+ W Yk EFF
U EFF GF k;FFkF FW, GF WF F EFJ Yk EFF=W+ PFJ FFU F_P FFFGa ;FGa CGa Y EZ HF F_P =W+ FFXaF
FX;F EFF U Yk EZ P=+F=W+ PFJ FFFFF FW F_P FFFGa FWP=+F FX FX ;FsFF =+FF X F]=W+, FX FX ;FsFF FFFWk X
;FGak FX FF F[F =+ =W+ EFF FFaFFF =+FF FWk &FsF XFF Y GF WFsWk FWk &FsF X=+ =W+ EZ HF EFFk =+F FX;F
FWFF Y, HF EF_F =+F FX;F FWFF Y FX EFF=W+ PFJ FFFFGaF Y FFk FFFFF FFWF FFFF Y P=+ EFF HF=W+
FF FWk EFJk EZ EFFW EFFW FFF FW EFFF ;FeF =+Wk EZ FX EFF=+X FFXPFF EFF=+F EF =+=W+ EFF=+X
F =+F EFFk FF =+Wk J=+ FFF FU FFW;FF EZ FU FX FFFW Yk EZ F[FaFFF FX EFF=W+ FFF Yk EFF
FFc FX PFFFU W&F W Yk F, FsF F]k FF FFFF CEF FF;Fs Y JWFF U FFFFF =+F FF;F Y FFF FUPFJ
EZ HFFWk F =W+ [+F, F =+F EFFk, FX, FX FF =]+ FF CEF Y FF HFFWk FY*FW =+U EFF=+U
FFFF FFPJ EZ HFFWk EFFk FX;FFW =+U ;FFGa GFFU XFW CJ FF *U=+ X FFFF Y FcF =W+ FFFF FF =W+
PFJ FF =+F FFJ FWW &FFF FW FF- FFFkF =+F FkFkF PFc FW F Y EZ PFc FW U GFFF =+FF P=+FF
;FFF Y GFUPFJ FFFF FF FW FWF GFFF FkFkF F]s ;FFF Y EFF=+F F FsF U F]k HFF Y
EZ GF FFP=+F =+X FU EZ FU FCF F]k EFF FFF F=+FW Yk J=+FF J=+
74

EFWP=+F EZF FW F]FFW F[F FF P=+ EFF=W+ FFc =+XGa [+F FrF FUk EFFW FYFWk =+F FFW WF =W+
[+F FCF XW- XW XFW Yk F EFF F];FkFFF FX FCF FFF FaFUF FUk XFW, FXGa FUk XFW FYFW EFF=W+
[+F XFW Yk [+F FWk FF=+F EZ FF Y EZ HXkFW =+F EF P+ FFFGaJ P=+ EFF=W+ FFc P=+FFW F =W+
[+F XFW Yk FUk FY*W- FY*W FYk HF=+X FFPFF [+F FFF PJ EZ [+F FWk EFF F];FkF Y EF FYk W&FFU Dc
FFc FU EFF =+X FFPJ P=+ JWFW- JWFW [+F FYFW P=+ FFWFU Y, FkFF Y EZ FFPFFF=+ Y GF=+F FFaF EFF =+X
WFUFFF FWk PFFFF Y EFW=+F =W+ JWFW F]k- F]k [+F Yk, FF=+ =W+ [+F Yk, EFkF =W+ [+F kY, EFFW WF FWk
JWFW EFW=+ [+F Yk EZ PFF=+U FsU-FsU FF&FFJk Fs FFFU Yk EZ FFWW FFWW WP&FJ FF [ EFk;FF FWk FX FFW
FW Yk EFF FW PFFW FFX;F F=]+F =+FW Y EZ F[.FU. FWk HFW FZFFP =+FW Yk GF=+F FU FWs FCF F]k XFF
Y FFFFPF =W+ EFW=+ F- F =W+ F];FkFFF FWs EFF F;FF F=+FW Yk FFFFF FWk J=+ FU FW FYFWk =+F P=+ EFF
=W+ FF;F FCF F]k Yk, F]FW FsW FFk EFJ =+FW F;FW F]k FX Yk FWP=+F EFPaPr+PFFF Yk, FYFS;F=+ FUk Yk EZ
GkPFF P=+FU FU FF;F FWk FFJ FX FsU F]k;FF FU Y EZ F]k;FF EFFW WF =+U PFFWFFF Y, GF PFU =+U PFFWFFF
Y EFF =+X EFFFa X;FF F FX;F GFW FFF FUk FFFW Yk P=+ &FF FWk FU GFFU F];FkF Y FUFs FWk GFFU F];FkF
Y F FX;FXk =+X FFF FUk P=+ FF =W+ WFXk FWk EFF PFU FWk FF FUk FF F=+FW Yk E;F FF UPFJ FX FF
FWk +XsW EF FFJk;FW, PFF EF FFJk;FW FXkP=+ FFc =+U FsFUF FX Y FFc =W+ FFF FW FF X ;FGa FF XFW =W+
=+FF FFc F[FF Y EFF =+Uk FF FUk FF F=+FW FF F=+ EFF ;FF F FPFJ EFF PFU FWk FF FUk FF
F=+FW Yk FkF FWk FX FYFWk FFW FXFF FF FYk FFc FF;F =+k;FU FXkP=+ FF=k+FU =+F F]FW FZ=+ Y FX FX FYk FF U
FU P=+ FFc FU FF;F P=+FF FFJ FWP=+F FF W&FF P=+ FFc =+U PFU JWFU Y FYFWk =+Fc Xs PFF FWF FX FZ=+ U
FFc [ ;FFF FYFWk =+Fc FFFF EFFW Pk]FFF FWk FF=W+ FFF =+FF =+Wk;FW FW FX FsFUF =]+ EZ U Y GF FFUF
F EFF &FsW CJ Yk GF=+U J=+-J=+ =+F-=+F FW GFFF F]k F];FkF FFF Y FF FF-FU FFFF X FFFU Y FX
P=+FFF F]k F];FkF GF F]k F[PF FW EFFF Y EZ EFF FX;F FU =]+ F =]+ F[Fa F]FFF FW U GFFWk FYF CJ Yk
EZ GF WF FWk FFW CJ Yk PFa+ GF F]FFF =+X F[U F FW =+FPFF =+FF Y, ;FPF =+FF Y FX EFF
FFFX;F FW FCF EFFFFU FW =+ F=+FW Yk U FFF FFU FX F FX EFFW FFFW FW U Yk F;F EFFW FFFW
Yk FWP=+F Fk;FFF FW FFF WF FCF F]FFF Y... FCF F]FFF Y EFW=+ FFXb =+U FFFWk Yk FX EFF FX;F FCF =]+
FFFFW Yk, =]+ FFFFW FUk, FsU =+P*F FFFWk CGa Yk, FCF F=+FUW+k H*FGa EZ GF=+X GFFF FF P=+FF EZ GFFF
GF=+F F]k FF FFFFF EZ HF=W+ FF EF W&FFW Yk P=+ FFc F GFFU ;FUFU, GFFU FWFFFU, GFFU EFFF FFc
F FW F[F PFF X;FU, FFc FFc F FW F[F PFF XJ;FU, FFc FFc ;FUFU W;FU EF EFF =+Wk P=+ FFc FG[+sF
EFFW Yk EZ EFF FX;F HFFW F X FFFW Yk EF EFF=+X FYk J=+ P=+FF F]FFFU Dc FYk J=+ FF G]=+ ;FFU FU
FFc F FCF FW FX;F F]FW FWFW EFJ FFc FCF GaF FX;F FW Yk FXW- FXWk FW=+ EFJ F]FW FsF EFFFa CEF
P=+ F FF FWW FFF P=+F PFJ EFJ FFF CEF P=+ FW FX;F FFc FFF=[+ =+U &FWFU =+FW Yk HF=W+ fF FWk FF
Gk;FPFF FGFF F;FU CGak, FF Gk;FPFF FFF F;FW CJ FF FW FX;F Gk;FFYk FFF=[+ FWFFW Yk EZ FFc FW, FF
Gk;FFYk FW FF FUFWk GFXa =+-=+ =W+ EFFW fF FWk FsU FFF FW F;FFJ CJ Yk EF FFGa F=+X rFF FF+
=+FF U FsFF Y FFW F]F FFFX FFW FFF FFFX FX FFW =+F FGa EFF FX;F FXW-FXW FW=+ EFJ,
FW =+FF FUk FFPJ EPFPF F FW FX =]+ FU FUk =+FF FFPJ FWP=+F F FFc FF
75

X=+ =W+ EFF FW =+FW Yk P=+ EFF FW FFF=[+ F;FFFF Fk =+UPFJ FW ;FsFF =+FF Y FX HXkFW =+F
FFc FFc F FFF=[+ =W+ EFFFF FF F;FFJk? FX FFW =+F EFF =+FFF F;FFGJ FPsFF =+FFF FFc XFF Y
FFF=[+ FF F;FFGJ FFF=[+ FFFU Y GF=+X FF F;FFGJ FX =+FW F;FW P=+ FUk FWP=+F F F FXsU FUFW Yk, FW
FX F Gk;FFYk FWFFW Yk FYFW =+F FF! E;F Gk;FFYk FWFFW Yk FX =+XGa FFF FUk? =+W HXkFW F=+X GFFF FFFFF
FUFW X FFF=[+, FFW X HF=+X FX FYFWk =+F P=+ F =+XGa FU=+F CEF? FW =+XGa FFF]-FFXk =+F FU=+F CEF P=+
HF=+X FFW X P=+ HXkFW EFFW =+X GFFF FFFFF Y PFXkFW FFFFF FX =+F =W+ F ;FJ, F FX [FW EFJ Yk
HF=+X FFFFW FW FF +FFF FWP=+F FX P=+FU F FW FUk FFFW, FWP=+F FF FYFWk =+F P=+ FUk GF=+X Fk =+FF
FsW;FF F *U=+ FUk Y FX F FX;F FCF FFFF X ;FJ HF=W+ FF F GF HF W&FW, W&FFW ;FJ FX W&FF P=+
FsU ;FUFU Y J=+ F+ FCF EFU FX;F EZ J=+ F+ FCF U ;FsUF FX;F, Fk;FFF FW FU ;FsUF FX;F FWs FW
FW Yk FYFWk =+F P=+ FGa F =Y+FW, =+FW F;FW F FX;F Yk, F FsW WF PFF =+FW Yk FFFF PFF =+FW Yk
JWFF =+FW Yk, FYFF =+FW Yk, HFU FW FYFF =+FFFW Yk FYFWk =+F FYFF FF =+FFFW Yk? F FX FWs FW FW Yk HF=+U
FFFF FX F Y HF=W+ FF FYFWk HFFW J=+ FFF =+U GFFF WP&FJ EFF FF] =W+ P=+FFW FY*W Yk, FkFF =W+
PJ FF] EFF=+F PFFF Y EZ FX PFFF Y FX EFF FPFF Y HF=W+ P=+FFW FY* =+=W+ EFF F ;FsFs =+FF
FF =+PJ E;F F PF;Fs ;FFF FX EFF=+F FF=+F FFaFFF X FFJ;FF FX HXkFW =+F P=+ JWFW =Y+FW X F=+FF Y
FX FYFWk =+F X FFJ;FF PF&F FUPFJ J=+ FX FFW EFF=+X FWFFFPFFFc Uk EF FWFFFFU =W+ FF P+ E;F
P+ ;FsFs CGa Y FX FFW P+ F =+FFk HFU FFF FFc J=+ F]F FsF GFU F =+F J=+ FG[+F =+F FFFF EFFF
EZ FX FF=+X F=+F ;FFF FF FX;F FWs FW F=+ ;FJ FsFXk FX;F F ;FJ HF=W+ FF FF FF FYk PFU EFGa
FX FF FXWk FW=+ PFU FCcFW P=+ FFc F =+X FF+ =+X FFW =+F FWF EF FF FF+ =+FW =+F FX FF FX FX
;FFF FW FX ;FsFs F]FFW =+FF =+F FYFWk F]F=+X FWFFFFU U FU FYk =+ U Dc P=+ FWFFFFU EF U Y EFF=W+
FFF FW ;FsFF FX;FXk =+X FFc FW FGaJ EZ FFc =W+ FX ;FUF FX;F FX F =+FW FW WF PFF, FFFF PFF EFP
FX FF=W+ FF FWs FW F=W+ CJ FF EFJ FX PFF FF FW =+FFU PFFJc EZ GF F =+U FUFWk FFFU YkW FX FX
FP=k+;F =+ FWFU Yk FX Ek, EFFW Ek &FUkF FWFU Yk GF F =W+ EFFF =+X FX FF FW EF=+ =W+ FF [
F-Fe =+ WFF Y FFFcP=+ FFW EFFW FW FFW EPF=+F JWFF XFF Y, Gk;FFYk FYk FU, FFW W&FF Y FFc FU F
FFFW Yk, FX FsU PFFFU =+s=+FU Y EZ FCF FFFF XFU Y FF J=+F FF+ F]F FFFF Y FF F F]cFFW Yk
FWP=+F FX FU FX;FXk =+U FFF FWk FUk EFFF P=+ FWk EFFU F+FGa &F] U =+FF FFPJ FXk F_P FW =+F FFJ
=+FU-=+FU FX FU JWFF X FFFF Y P=+ HFFWk FCF =]+ F FU X F=+FF Y GFPFJ E;F EFF U FF =+X FFF
FWk EZ FU=+FFa =+ FWk EZ EFFW =+X FF =W+ FFW F, F+FGa F FW EFJk FX FF =+Uk EZ FW EFF F =+
X FX FsF FFk=+ XFF Y FCF FXXk FWk H*FF Y FX EZ HF=+U FX FFF XFU Y HF=W+ Ek FCF FW EFFF,
]:&FU, FWFFF EZ FW;F]FF FX;F FU FFW FFFW Yk GFPFJ FWF Y P=+ GkFFF U FF FW EF FFJ EZ GkFFF U
EFFW =+X FF+ =+ FW F P=+ FFU F_P FFFFF F_P FWk FW FFF Y+F FFJ P=+ FFX EF =+F=+FW =+X P*=+FFF
F;FFF Y EZ FFc EF*-F =+X FFX F HF=+F =+XGa +FFF FX XFF FUk =+XGa HF=+X FFFF FU FUk
=+XGa GF FFFF =+X HF=W+ FFFFF FU FUk Y FF FX;F FXFFW Yk =+U F FX XrF WFU =W+ FkP FFFW
Yk FX P+ FW =+XF FXk X ;FFF HF WFU =W+ FkP FWk FU FFc FY*W CJ Yk FFF
76

PF=]+F HF=W+ FFFFW FY*W ]J FsU PFF =+=W+ FY*W CJ Yk FFFcP=+ PFF FF WFU FF;F=+ XJ;FU
FX FFF FF FFJ;FF J=+-J=+ =+F P*=+FFF X FFJ;FF J=+FF ;Fk;FFFU FWk FF;FPF EFGa FU FX FF PFFFW FU
JWFW FkW- FkW FX;F FW FF EFFU &FPFF H*F=+ =W+ FFFFF FW =+ =W+ FF;F W FW FYkFW W&FF FF UFU FWk FYkFW
=+F P=+ EF CEF ;Fk;FFFU FW P*=+FFW F;FF PFF FF=+X PFFFW FU PF FW FW=+ =W+ FFW F=+ PFFFW FU FX;F
FW FF EFFW FXFW H*F=+ =W+ FF;F W FW FWP=+F FX FU FF]F FU&FFF FUk Y ;F HFFWk PFFFa FW =+XGa HFFF
X FX FU&FFF FUk Y PFa+ FX FU&FFF EFFU EFFF FW GFPFJ EFF FFFX;F =+X FF Xk =+XGa FU FU JWFU
FUFFU FUk FX FFFX;F *U=+ FUk =+ F=+FF =+XGa FU FU JWFU PFFPF FUk FX [ FUk X F=+FU F =+U
F]P=+FWk [ X F=+FU Yk FWP=+F FFFW =W+ FF FF XFU FFPJ FX EkFU FF FUk Y FW&FU CGa FFF Y EFF FW
FFFF Y EFF EFFW FWk PFFFFFF XGJ EFF FFk EFFW PFkFFF F FYP*J EFF FW FF PFFF Y EFF FXk
EF FU PF&FFU FYFW FY*W Yk EFF EFFF FW FFF FUPFJ P=+ EFF FFFFF =W+ FFFeFF FWk Yk EZ HF=W+ PFkFFF
F FYP*J EZ HF=W+ EFFUaFF FW F[U F FW FWPr+=e+ X =+ =W+ EFFU PFk;FU =+F FFFW EFXFF FX =]+ FU Y
HFW FFGJ HFFWk FW FYk FUk =+FU =+XGa EFF FFFFU FFF FW FY*Wk;FW FF =+XGa EFF=+F FF =]+ [ FFJ;FF =]+ FU
FUk FWP=+F EFF=+U HFFX;F FPF FX Y FX Fs FFFU Y FYFW P=+ EF FFc F EFF FW W&FF P=+ FFc J=+ FCF
F]k FF J=+ FFa PFF CEF Y EZ F P=W+ =+F FFF Y EF EFF FX;F FXF W Xk;FW P=+ FW P=+FFW FFF, FW
P=+FFW FFFFF Y FW FF Y? FF Y? FWP=+F F GF=+X W&FFW U FFF PFPFaFF X ;FJ F =]+ FXFFW FUk
F FX FX W&F W Yk GF=+X FFFFW FFFW =+U =+FFFF P=+ FF =+FFF =+U FUrF FFFGa Y EZ F FXFFW F =]+ FFF
EFFk FX HF FW FUFW =+U F+ FF XFF Y FX F FX FXFF CJ EFF U FW F]k- FF FFF CEF Y FF
=]+ =]+ GF=W+ FFW FWk FXFFW FUk Yk FF GFW W&F F W Yk EZ W&FFU Dc GF=+F FFFFF CEF FX EFFk Y,
PFF EFPa FW GF=+X EFFW FF FW F FFFFF Y FX FFF U EFFk FFW Ek FF FFF FFFF Y HF=W+ FFW FWk
=]+ FUk FXFF =]+ FU FUk FFFF FF F FFFFW FFFW =+U FX F[F FPF Y PFFFW FW EFFk HFFW GFFWk FFF
Y FX FFF U EFFk F EFFW Ek FW W Y FX FXFF EFF FPFJ FF FUFXk =+F FX;F EFF FW F=+FW Y
EFU F=+ FX FU XFaU Y FX FU FF FX FFF, FX FU FFFFF Y FX FU FF FX FFF GkFXWkF FW PF&FFFF, GF
PF&FFFF, HF=W+ FFF PF&FFFF, PFF FFFFF EZ FF FF ]PFFF F =+U FUFWk =+FW FW Yk EZ J=+ FWFFFU P=+
FX F FW FFJc E;F =]+ X FFJ F FX P=+FU =W+ =]+ FU FUrF X EF F FFFF FF =W+ FFF Y FFF
FUPFJ FWP=+F F FX GF=+X F[U F FW GF=+X FX;F =+ W Yk FFW EFF =W+ FFF FW X FFW, EZ P=+FU =W+
FFF FW, FX;FFW =+F =+FF FX FFF Y F FX HFW F[U F FW FX;F W Yk GFU =+F EFF =+X FU FX;FFW =+U
FPF EFFU FsFFU FFPJ GFFWk XsFW- FsFW =+F FF Y? FF P=+FU FUrF =+X F=+sF U FUk FX P=+F FUrF =+X
XsFF Y EZ P=+F FUrF =+F FFFF FWFF? FXsU FFF FsFU Y FWP=+F =+FF FsW;FF FXkP=+ EFF FFFX;FU Yk
EFF FW U F FFF =+U FFJ;FU E;F FW FFF FYk ;F FWFF FPF=+ FWk =+Dc FX 50 FFWk FX;F H* =+=W+ FF;F
FFJk;FW [FU FFF F =+FU P=+ EFF =+X FF FUrF FX;FFF Y FWP=+F HFFW FU EF;FW FYk F FFF =+Ck;FU P=+ PFa+
EFF =+X FX;FFF U FUk Y FWP=+F EFF=+X GFU PFk;FU FWk FUk F FrFW FW FF=W+ FF Y, =+Uk FF;FFF FUk Y
=+XGa FFFFFFF FUk P=+ EFF ;FWFF FF FF =+ =W+ ;F EFF EFJ FX EFF=W+ FFGFeWFkF ;FJ FFF
FU FX EFFF FF ;FWFF FF FF =+ PFFWF =+ ;FWFF FF FW F]FW FsU PFs Y =+FW =+X
77

FFFF FW W X, FF EFF=+U FFc FUk Y? EFF=+U FFc FFFFW FY*U CGa Y, EFF=+X FF FFFF Y P=+ EFF
FFFF FW FWk;FW GFFW Fs=+ FW FFc =W+ PFJ EZ FF ]:&F =+U FFF X;FU E;F P=+FU FFc =+X EFF=+X ]:&F
WFF Y FX EFF =+ UPFJ =+F FW FYk FFFF FW F Dc FW FF FWF FWW =+X FX FFPJ FX FW FW FF+ =+ FW
FFF FUPFJ P=+ FYk EFF=+U FFc Dc EZ FFc =+X F]&F =+FW FW XFF Y FX FU FFF FWFF FFPJ EZ ]&F =+FW FW
XFF Y EF [FU FX FFF Y FW HFFFF =+FW =+U FUFFU FX FFW Ek FFF U Y FW PF=]+F ;FFF FFF Y P=+
EFF FPFFF FX HFFFF,=+F PFFF FX HFFFF P=+F PF EFF &FFFF &FFFW F;FFFF FFFW E;F EFF=+X JWFW
HFFFF =+F FZ=+ Y FX =+PJ F;FFFF =+FF Y EF FFX P]FFPFFXk =+X FsF HFFFF =+F FZ=+ Y FX HFFFF
U FWk FF FFFW Yk FXkP=+ EFF=+X FZ=+ Y FX FU =+PJ FWP=+F E;F FFc =+X ]:&F WFF Y FX Fs=+F =+FF Y
P=+ FFc FYk EFF &FFFF FUk &FFI+k;FF X ;FFF FFc =+F FX FFF PF &FFF ;FFF FFW FW =+ PFF P=+ &FFFF FUk
&FFI+k;FF FX FsU F]U FFF HF=W+ FX FF PF=+F ;FJ EW FFF W EFF =Y+FW X;FF, FWU FFF ;FFU EF FX FWW
FFW FW &FFFF FUk &FFFF FFW PF FX W=+ F;FF=+ FY*W;FU P=+ EW FWW FFW FW &FFFF FUk &FFFF FFU ]PFFF =+X
FFFJ;FU FWs =+X FFFJ;FU, FFXk =+X FFFJ;FU FF=+X FFFJ;FU FWW FFW FW &FFFF FUk &FFFF EZ GF WF FWk FYk
W&FFU Dc FX W&FX FU HFFFF =+FF Y FX FYk FX... FWW FX FFF FUk EFFF FYk FF =+k FYk =Y+FW FFFFI+k FFFF FXk
JWFF =+ W X EFFF FW &FFEX, EFFF FW FUEX FWP=+F FUFW =+F FFFF r;FFF FUk FWFF FFPJ FX FWFFF
=W+ PFXF FWk FFF FFFU Y FX FUk =+FF Y FW FF GFPFJ FFFFF ;FFF Y P=+ EFF FX F[&FW X EZ FX FYFF FFW
FX FWU FWF FWk &F X HFFFF FFFX;F FWk FFF Y JWFW *U=+ Y EFF =+F FF Y EFFU Fk]FU =W+ PFJ =+FU
&FFFF FUk &FFFF FX FUk &FFEX EZ =+FU &FFFF &FFFF Y FX &FFEX FYFW EFF=+X =+FU =+Uk FFFF X P=+FU =W+ fF
EZ EFF=+X FUk FF =+ F X HF=W+ =W+ fF &FFFF FX EFF =+ UPFJ F]FW HFFFF Y FX *U=+ Y F Xs WFW Yk
EFF=+X P+ GF F FW EFF HFFFF =+Wk FX Fa FUk FFFF HFFFF EFF EFFW PFJ =+PJ FW FUk P=+
HFFFF =W+ PFJ EFF FU W X FF FUrF EFF=W+ FF FWk Y FF FFW HFFFF =+Wk;FW FUk FX FUk =+Wk;FW =+ZF
=+FW FFFF Y FW FGF JWFF Y, FX FGF JWFF Y F FX FFU FWk FY*W CJ Yk =+XGa =+W;FF P=+ EFU &FFEX FX &FF
FWk;FW FUk FX FUk &FFJk;FW FXkP=+ &FFFW =+U F+ PFF U FUk XFF FFPJ E;F EFF F[Wk P=+ FF &FFFF FX
F]FW FXFFF FsW;FF P=+ FF &FFFF P=+ FUk &FFFF &FFFW =W+ F+ PFF XFW FW U EFFU HFFFF =+FF Y E;F
HF PFF FUk FX HFFFF FUk =+W;FF FXkP=+ FX FCF FF HFFFF FU =+ FFFF Y FX HF=+X FFF FUk FFFF P=+
HFFW HFFFF P=+FF P=+ &FFFF PFa+ EFFF PFF FX Y &FFFW FWk FW PF=+FF FWFF FFPJ FXkP=+ FFW FFFUF
FX;FXk FWk J=+ FFF Y &FFFW FWk FsF PFF Y FUFU FU FsU XPFFF FFc =+U FUEXk =+X FsU E=+F Y FX =+FU
Yk FFX GF=+X JWFF &FFFF FFF=+ P&FFFEX P=+ FW FFW Fk;F]F FWk +FW Wk =+Uk FU FFJk;FW Zs =+ =W+ fF EF
FFJk;FW FXkP=+ &FFFF FFFFF P]FFPFFXk =+X FUk EFFF EFPFFXk =+X FX EZFXk FW HF=+X JWFF FFF PFFF F
&FFFF FX FFF FUk F=+FW EZ FUFU FF FFF U Y GF FFF, FX FUFU GFU F EFF=+X FF FWFU Y EZ
GFUPFJ PFF FFF sFFF &FFFW FW FF Y F EZ FX;FXk FWk JWFF FUk FYFF P=+ FFFFPFF FX;F Yk F W&FWk;FW
P=+ FF] =Y+FU FFU Fk] Y FF FUk GFFWk F Y FF FUk &FFFW FW FX PFF FUk &FFW FWP=+F FFF
P]FFPFFXk =+F F]&F FFa Y &FFFF P=+ =+ZF FF &FFFF FFF Y EFF fF FWk FF P=+FU FW =+F FGa FWW
fF FWk EFF FW EF &FFFF FF F Y FX FCcF ;FJ FFc FFW FFU FUFW ;FFcF F
78

=+X FFF X FFFF Y P=+ EFF =+Uk &FFFF FF F Y FX FF FFU FCcF ;FFU &FFFW EZ &FFFW =+U
FF FW FF FU EZFWk FCF =+ =+FU Yk JWFW U FFU ;FeFk Fg FW J=+PF FYFWk F[F P=+ F]F FF =+FF
FFFU X FX HFFW =+FW F;FU P=+ FYk JFXWF XFF FFFU Dc EZ FF FX FYk FFa XFF FFFU Dc FYFWk =+F FXk?
=+FW F;FU FFFU GUk X XW+FF FWk JWFF XFF Y P=+ EFF FX;FXk =+X &FFFF W F=W+k FX EZFXk =+X FsF FZ=+ Y
FFc =+U F =+FFF Y EZ =+Uk FUk... =+Uk FUk Y EFF FkF FWk FFGJ;FF FX FUF PF FWk EFF=+F EFFF FrFF X
FFJ;FF FFc FX FF FFgF U EZFWk &FFFF WFU Yk FX P]FFF =+U EZFXk FWk F FU J=+ &F[FU Y P=+ HF=+F
F FsF FZ=+ U F FFF =W+ P&FFFJk FWW FFF FsF EFFFF XFF Y FFc, FYk EFF =W+ PFJ FWFFU FFF =W+
FFGa Dc FPsFFk FYk FsU &FFFU FUk FFFF! FX &FFFW- FUFW FWk FFF PFF FX Y HFFWk FU J=+ Fk]FF Y FWP=+F FYk
=+ F U Dc P=+ HFFW PFF U F FW, PFF F FW, FX EFFU HF F[F FWk HF F=+FF Y FYFW P=+ FFU =W+ FW
FU FF FW GFFW FZ=+ FW &FFJ HF=+U FX F[FFF FU FX FU FF FW =Y+FW F=+sU FXkP=+ HF=W+ Ek HXkFW
HF=+F FF, HF=+U PFFFkFFF, HF=+F EF, HF=+F PFFF FF W&F =+ =W+ GFFW FZ=+ FW FX &FFFF FU FFF FFW
Ek E;F EF FFJ P=+ F &FFFW =+U EZ PFF F W=+ =W+ EZ HF=W+ FUW FX FFFFF Y HF=+U EZ FFF Wk FX
F FFFX;FU X ;FJ GF FF FWk FCF FU FUrFWk FX PFFW FF FWk FYFWk FCF &FFFU EZ FU Yk FX FF Xs Uk
FYFW FFaF Y P=+ WFU =+X FU&F FCF FFk Y, FYk PF=]+F FUk &FFFU Dc EZ F[F- FXsU FFk Y, PF=]+F FUk
&FFFU Dc EZ [F PF=]+F FUk FUFU Dc FF FUrFWk FX XFU FUk, FF Xs Uk, FXkP=+ HF FF FWk =+ PFFF Y
EZ GF FF FWk FF &FFFW =+F EF GF FF FWk F[FXk =W+ &FFFW =W+ PFJ GFFW Yk P=+ FWW FFF FW FWk F;F U FUk
FU EZ =]+ &FFFW =W+ PFJ EFF FX;FXk FW PFF =+ FCF EFFk CEF FYFW FCF PFsW CJ FWW FF =]+ PFF
;FJ Yk GF =+F=+FF FWk J=+ FF FF;FPF EF FFJ;FU FX EFF W&FWk;FW P=+ FU F FF FUrF EFF F]k X F=+FU
Y EX FX XFU FFPJ FFFFF FFFFPFF Yk EFF =+X EFFUaFFPF =+FW =W+ PFJ PFa+ EFF GFW FWF F=Wk+, GFFU
U FFF Y FX FWU =+XGa FFF =+F F]F FUk FFFFF FX FFF FYk =+ U Dc FX FF Y FU =+ U Dc HF=+X
FU=+FFa =+FF FFPJ
FF=+X FWF EFkF EFFUaFF

79

Ashram Of Vienna, 9th June 1988)

You know the story of Markandeya or not? I tell you the story of Markandya. You see, his father had no
children and the father and mother were unhappy. So they prayed to Shiva and they said that we want to
have a son. Shiva said: "I'll give you the son, but I will have to take him back after eight years. So he'll
only exist till he is about eight years of age." So they gave that boon to him plus this kind of a curse. The
parents were very upset that "our child will die after eight years of age", very upset. But they found the
child very bright, brilliant and also shining and very religious. One day he asked his father: "Why do you
always so worry, I mean, after all I am your son? " So they said that it is said so, eight years or sixteen
years, something like that. "Now I will be losing you very soon. Who can surpass Shiva?" He said it, "So
I cannot think we can really ask anyone to neutralize the curse upon us. If you are not born to us we
would not have been so attached to you. Now you are born to us, we are so much attached to you."

He was a very wise person, he said: "No, I know someone, I know Adi Shakti. And he went to this place
where you got to see this Saptashringi. There he prayed to her. Nobody had prayed to Adi Shakti. They
would pray to Jagadamba, they would pray to all others. To Adi Shakti, who is the God, he prayed to her.
She appeared there and her face is just like me. It is Saptashringi because she has seven chakras on her
head. "Shringa" means on the head, like what you call the Shikara, peak?' "Seven Peaks". She was born
with seven peaks. She came there, appeared from the Mother Earth, She just came out and he prayed to
her. He prayed to her and then the whole place became so vibrated that Shiva could not touch him. Then
he wrote all this Markandeya' things, I mean he was the first who wrote about Adi Shakti. All these things
that you read about Shankaracharya, he took it from Markandeya. He was the first who wrote about
Kundalini, the first about realization; he was the first who did all that. Even today they say that there is a
gap between two hills and people used to cross that gap on a bullock cart and the bullock cart was carried
over to the other side.

Now of course you got a place to go up, but at that time there was nothing like that, so they used to go up
on a bullock cart and the bullock cart was carried over without any tension by Adi Shakti. And she is the
complete, because we have got, as you know, Mahakali, Mahalaksmi, Mahasaraswati, three of them in
Maharashtra. Mahakali is in Tulsapur [Tuljapur], then Mahalaksmi is in Kholapur and the third one is in
Mahor [Mahur]. In Mahor there is one mountain where is Mahasaraswati. And Adi Shakti is Artha Mata,
on top of everything and this is it. Markandeya was actually the dearest son of Adi Shakti, because he is
the one who incarnated her, he was like a little child, absolutely. Everything is described, my hands and
everything, even my body in a way. Just like a little child grabbing on the Mother. The dedication and
devotion was so great, I mean, that Adi Shakti had to take him up. He is the one who brought me in.
There was no idea of Adi Shakti taking birth or anything, nobody thought of it. Only once she came in
Gokul, She was created in Gokul. Gokul is the one, now of course later on it was reflected in India, but
Gokul is where Shri Krishna played, in the Goloka, in the Vaikuntha. She was created as one cow with all
the deities sitting in Her, She never came on this earth and he is the one who gave the form, in what form
She has to come?' with thousand hands, the face like Mine and seven chakras. In that way India is very
much blessed, I should say, with these things, but the difference between the saints and the public is so
much, that they never understood. They know it is a very great place and Saptashringi is there. We have
Saptashringi also in Pune, but Saptashringi is only there, where all you people go, near Nasik, that's the
place. So that's the great part of Markandeya. He took his birth later on as Buddha, then he took his birth
as Adi Shankaracharya, it's the same personality. But he was actually the son of Rama, to begin with. He
was Luv and he went to Russia and that is why they are called as "Slavs". He ruled in Russia, that's why
they are called as Slavs.

Another son was Kush, who went to China , that is why they are called as Kushan. Then they incarnated
again and again, also as Hassan and Hussain [Husein], as Mahavira and Buddha, as Adi Shankaracharya
and Gyaneshwara, like that. See, it is so peaceful. Cool breeze. I think the name Markus might be coming
from Markandeya. Markandeya is a very unique name, isn't it? "Markandeya" means a powerful
personality. Markandeya is son, of course, Markandeya is the name of the son. Markandeya, is the son.

JaiShriMataji

National Sahaja Yoga Seminar & Navaratri Puja 2012, Northeast India.
Gayeshpur, Dist. Nadia, West Bengal

Nivedak:

Shri B.N. Tiwari (Trustee), +91 9415314298, +91 9931874112


Dr. J. P. Sharma (Trustee), +91 9436111631

Conveners:

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+91 8018104365
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+91 9470131353

The Devi's powers first of all existed in Her Body only, and She killed so many rakshasas and evil
people; She did kill it, actually. But now there's no need because you all are there, you are the instruments,
and it will all work out in such a way that all those people who are trying to destroy goodness, trying to
destroy wise people, they will be killed, they'll be finished, they'll be destroyed. This is not to be done
through any outside instrument or anything; it's your wisdom is the biggest instrument that will work it
out.
H.H. Shri Mataji Nirmala Devi, Navaratri Puja, Lake Piru, USA, 27-10-2002

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What is pure Love?


...The other day I was talking about love. Now the love, as it is understood, is in your heart as this; but
do you know the ocean of love is your Sahasrara? When your Sahasrara is filled with love, then the life
is changed. You don't become a very intelligent man, a very dynamic personality, but you are nothing
but love, and this love is so self-satisfying. You are not bothered if others don't love you or they love
you. You don't see to that part. What you see is the enjoyment from that love. It's a tremendous ocean
of love. You all have got it. And once you have entered into Sahaja Yoga, you know that you have
entered into Sahasrara. And Sahasrara is the - I tell you - the source of all the truth. Truth is there - the
complete truth. Truth is the knowledge and also the truth is love.... If you love somebody, you know
the truths about that person. You find out whether the person is good or bad or anything. It's very
difficult. But if you love that person, then immediately you know what's wrong with that person,
what's right from that person. But because of your love, you encompass the whole atmosphere
between you and him or between you and others. You don't see the bad points easily - very difficult....
So residing in the Sahasrara, if you see the waves of love flowing, maybe some people might take
advantage of it, doesn't matter, makes no difference. Some people can also mislead you, it's all right, all
kinds of things they do, but, when there is love, you see, you are satisfied, you are not bothered,
because you love everyone.... Anybody who has innocence would know the technique of love. If you
are very clever, intelligent, you can answer back, you can correct people, do that. No. That's not the
way. If you have love, you can correct people without saying anything to them, because love is a
supreme intelligence. It gives you all the correct method. It works out that. The whole thing works out
that, and then people say, 'Mother, it's a miracle how it has happened.' No, no, it's no miracle, is simple
thing, that love has acted in its own way. Love is not a dead thing. It's not a dead sea. It not only
thinks, but it acts and acts so beautifully. Sometimes I'm amazed at its working. We call it a miracle,
this, that. Nothing - it's love.... Love should be just open. Then you will see where do you stand as far
as your country's concerned, as far as your relationships are concerned. You will know everything. You
need not harm, you need not say anything, you need not quarrel, fight, but you will know - because
love gives you knowledge, complete knowledge about the person. You know the person, what he's up
to, what he's doing, but you don't mind because you love that person. So you don't mind. 'All right, go
ahead.' It's like a little child. It's going on the wrong way. Let it go. Now with all these things, whatever
you wear, you are very lucky people who have reached Sahasrara and that you all know everything
about Sahaja Yoga.

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But without practicing Sahaja Yoga, you cannot work it out because then, by practicing it, you'll know
about your Self. When you meditate you'll know your Self, and then you get just filled with love. But
now, while sitting, you just start thinking, 'He's a very bad man. I hate him,' this thing. All such stupid
ideas come into your head - or 'I must buy this ornament' or 'I must buy this particular car' and all that,
then you are not loving. But if you love, then what happens is that whatever you need, you get.
Whatever you want, you get. You have to first love yourself, but that love should be pure love. As a
result of that, you'll cleanse yourself. Sometimes you are so much identified with your temperaments,
with your nature, with your personality, whatever it is, but then you realize, in that love, that 'This is
not love. This is blind.' Love gives you a complete idea about yourself. 'What am I? What problems I
have? Why do I create problems? Why do I get into problems?' You'll be amazed that love has such a
powerful light in it, that it is the truth and it is the knowledge.... And this love is universal. It has
nothing to do with any particular type or particular style. It's universal. That is why Sahaja Yoga is
universal. It is spreading everywhere. I want you to enjoy that love.... So I would request you to find
out that ocean in your head at the Sahasrara, which is being filled by your heart. Do you know Heart
and Sahasrara are very much in relationship with each other? Their style is such that if somebody's
head is not all right, the heart won't be all right. If the heart is not all right, his head won't be all right.
But is more reflection from the head to the heart. They say that there's genes are bad or this - nothing
of the kind. After Sahaja Yoga, your genes are changed, you are changed; everything is changed now.
So your brain is filled with nothing but light. Your heart is filled with light and you are just bouncing
with love, all the time with humor, with loving care. Every day, I mean, it's so different. But that you
have achieved now, now you have got it. So just enjoy that.... I don't know what else to say. I mean, it
is something I would like you to do, for you to get it, this kind of life where you just flow with your
love.
May God bless you very well.
H.H.Shri Mataji Nirmala Devi,
Birthday Felicitations, Delhi, 23/3/2002

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Nirmal Shakti Yuva Sangha


Nirmal Shakti Yuva Sangha is the international youth movement founded by Her Holiness Shri
Mataji Nirmala Devi in 1987. Its purpose is to nurture the spiritual development of young people in
order to empower them to reach their full potential as individuals and as members of the society.
Such individuals are expected to prove themselves as great assets to Sahaja Yoga and serve as shining
deals for others to emulate and derive inspirations. Members of the Nirmal Shakti Yuva Sangha, more
commonly known as Yuva-Shaktis, should know:
The complete story about the Divine Life of Shri Mataji.
Everything about the genesis and growth of Sahaja Yoga.
Everything that has been told by Shri Mataji about the Subtle System.
Everything about meditation, as a way of keeping oneself in balance and purity.
Everything about the prophecies heralding the advent of Shri Mataji.
Knowledge of the great Swayambhus and their manifestations.
Knowledge of the Adi Gurus and saints.

The Yuva-Shaktis must also know:

The heritage and great cultural traditions of India.

Indian classical music and ability to play at least one instrument.

Classical dance and drama.

The great historical personalities of India .

The social, political and economic climate and current affairs.

The ability to speak and understand Hindi and English

The ability to communicate through writing and public speaking.

Guidelines suggested by Shri Mataji for the Nirmal Shakti Yuva Sangha :
The Yuva Shakti is an integral part of this Divine Tree of Sahaja Yoga. It is our sacred duty to ensure
that we pass on this great legacy to the future generations. The Yuva Shakti is One. Its members should
not claim affiliation or special attachment to any centre, city, state or country. Wherever they may go in
the world, they should always volunteer their services to the collective. Yuva Shakti members have to
be polite and respectful to the senior Sahaja Yogis. Their hallmark should be the madhurya or
sweetness. Boys and girls of the Yuva Shakti should not neglect their studies in the name of Sahaja
Yoga work. Self-respect and self-esteem of Yuva Shakti members has to be maintained. Nothing
precludes the use of common sense.
Her Holiness Shri Mataji Nirmala Devi, 1987

Her Holiness Shri Mataji Nirmala Devi, Diwali Puja 2002

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