Maa’s Sayings 

“When we are carrying on with our lives without knowing the Truth-
What shall we call this?
Or Shall we call this Truth or Untruth?
Be Careful!!

  1. Gyan, the Supreme Knowledge: Our Real Self is Whole, Non-Dual and Indivisible Knowledge. Identifying variances in Supreme Truth is like committing an offense towards knowledge


  1. Ishwara, God: Existence of scriptures is because of Ishwara. Our Shastras, are an authoritative proof of the firm conviction in existence of Ishwara. By giving us a concept of Ishwara, authoritarians of Shastras have elevated human beings a step towards fearlessness. If we humans begin accepting the essence of Ishwara, we will eventually move towards Absolute Fearlessness.


  1. Chintan, Conscious engagement of one’s mind with Absolute Truth: To ponder upon higher truth is life, and perceived knowledge is Samsara, world. Mind oscillating in thoughts of attraction and repulsion is limited knowledge. Only after discarding all our likes and dislikes can we contemplate Absolute Truth. One should ponder “Supreme truth” and not the mundane world.


  1. Brahman, Supreme knowledge: For the cessation of all our conditionings, in order to negate all our conditioned knowledge, a profound word, Brahman, is given. Brahman is that where words do not have any access. This is not the name of Ishwara. Supreme knowledge alone is Brahman.


  1. Mind: Mind does not become single-pointed, but is “One”. However, all variances originate from here. When you negate these variances, discard them, just One Mind unseparated from Parmatman, Supreme Truth, remains. Your mind is itself a ray of the Parmatman.


  1. Dharma, (Law of Beings): Our dharma is generous and tolerant since it is based on the substratum of non-opposing, all pervasive self- truth. Dharma not only gives us inner strength, but also the vision to see the One Truth in all the beings.


  1. Apaurushiya, Knowledge not originated from human mind. Knowledge without any conditionings or past impressions is called attributeless knowledge. These conditionings float in the form of memories and veil our knowledge. Absolute negation of these memories isPurushartha, the greatest effort, of a Jiva, an individual soul.


  1. Supreme Self: Supreme self is beyond conduct, beyond worldly transactions. Therefore, the more and more we negate differences from our intellect, the more and more we start getting clarity of the non-transactable, non-dual element that is Supreme self.


  1. Conscious evaluation of conscious life: Whatever we use or enjoy in return it extracts the price of our life. Inert objects are eating away our life this itself is so strange. Life being engulfed by inert matter is itself very strange. This is all because of our inability to do right reasoning between the conscious and inert . Conscious life is meant to dwell on higher truth and not on lower truth.


  1. Ishwaratatva, Essence: Those who think of Ishwara keeping time, space, and object in mind is also limited, and so is liberation. It means they cannot become One with the infinite essence of Ishwara.


  1. Obedience: One who obeys one’s elders shall also obey the instructions of the scriptures, and thus shall obey the order of one’s pure intellect.


  1. Enthusiasm: Enthusiasm remains unbroken because of the intense, in-heart emotion that soul is all pervasive. Wherever there is enthusiasm, there resides the glorious omnipresence of Ishwara.


  1. Those who sing praises of worldly transactions actually sing praises of ignorance. Imposition of transaction of one thing on another is itself a worldly affair. To superimpose real on unreal and unreal on real is a false imposition or mutual superimposition


  1. In Vairagya, dispassion there is no hatred, no regrets ,no animosity and no grief. He just rises abovehis present circumstances. In dispassion there is no thought wave itis an illumined inner awakening.



  1. Every spiritual discipline is complete in its essence. Guru Seva, is a great thing as there is continuous awakening. If one continues to do seva throughout one’s life, this alone will lead to Realization.


  1. You are an embodiment of great strength. Never believe yourself to be weak. Keep walking straight on your path, focussed on your goal. Supreme Lord will come running for you. Truth is always victorious.


  1. Even for a minute, second if one gets dissuaded from his goal and peep here and there then, Gurudev’s slap awaits him. Gurudev is always awake, and with his compassion observes his disciple. It is his compassion which is overflowing even in the form of his slap. One who has experienced Gurudev’s grace shall never be perturbed by failures and conflicts. Firm effort is always there.


  1. Individual Soul has right only over Renunciation, and not in amassment. As much a person is lusty and materialistic the more he hunks greedily. Amassment, confiscating, senseless acquirements- all these are like eclipses in life which entangle us. Worldly person gets roped up while a ‘yogi’ renounces.


  1. Violence: Where did this violence come from, in human beings life? If we reason, we would observe that as the mode of our mind developed the tendency to move out, our life started getting impregnated with more violence, and our tendencies became more ostensible. The extroverted mind is named as violence. It first does violateits own selfand then pushes forth to do violence against others.


  1. To meditate upon the object of enquiry, Prameya, is not the original principle of Vedanta. But renunciation from the object of enquiry is the real essence of the knower, the Brahman, the Supreme Consciousness. In Vedanta, Oneness of Individual soul and Supreme Truth is the real object of enquiry. That which is self-effulgent, that which radiates from the self, cannot become object of enquiry. The intention of the author of knowledge is in the eradication of the subject of enquiry, not in the glorification of the knower.


  1. The cause of degeneration of the mind is adharma, all that is contrary to righteousness. Degeneration of mind takes us to lower births, that of birds and animals, and good rational conditionings of mind takes us to higher realms. When human beings get rid of both good and bad deeds then his heart becomes pure and attains true knowledge.


  1. To see others and criticize others is like throwing dust on one’s Atman, one’s pure Self. To make fun of others, and to criticize and praise others, will bind you in a circle of lower thoughts. Whether or not another person gains anything from these thoughts, they are useless thinking. For this reason, our Rishi-Munis, have given us a beautiful remedy: “HamaraJanammaranraSathi, Thane NahiBisru Din Raati.” “O Brother!,” they say, “Take the name of the Lord. Stop thinking of mortals; start thinking of immortals.” And say unto the immortals, “You are friend from my birth to death, I cannot be separated from you,neither during day nor at night.”


  1. Wherever you will place your Guru, you yourself shall be placed there. If with intense emotion, you place your Guru in Absolute Consciousness, Brahman, you too will become Brahman. If you believe your Guru to be a human being then you will also dwell in body consciousness. If you believe him to be Ishwara then you too would attain the essence of Ishwara If you believe him to be worldly, then you too will remain worldly. If you believe him to be partial then you too would be partial. Wherever you make him sit in your life, he will sit there. So you need to contemplate where you want to sit – in mind, intellect, consciousness, ego, or in your limitless inner Self. Guru is the knower of every inner being. He is your Atman, pure Self.


  1. In the flow of Prakriti, primordial matter, the concept of JivaBhava, individual soul, is the highest honour. This honour is superior to the honour of a Prime minister or a President. By giving us a concept of Jiva, Vedic scriptures have done a great favour for us. Lord Shiva turns the ego of this Jiva individual soul to ashes, and wears the ashes all over his body: “ShivamadvaitamManyantesa atman savigyey,” “Satyam shivamadvaitam”.


  1. Parmatman, Supreme Self, is one with us. It is our own pure Self. We have forgotten, and we imagine Parmatman to be something other than Self. But life bound to limitations is different than a boundless life of undifferenciated Atman.


  1. Neither did God create any doership, nor did God create any karma, thus do not blame God. The Supreme does not have any jurisdiction over our karma that it bears the justified fruits. Gita says ‘svabhavastupravartate’, it is primordial Nature that functions on its own. We are all propelled into action by our own desires.


  1. Knowledge itself is Truth. There can never be Abhava, non-existence, of experience. The existence and non-existence of this phenomenal world is both taking place at the substratum of knowledge. To keep holding on to impressions of this apparent world is delusion, and by doing this we limit the consciousness of Atman, Self. To keep holding strongly to conditionings of a limited consciousness, to accept it with firmness, is itself birth. From the standpoint of limitless knowledge, birth and death both do not exist.


  1. This is the gift of our beautiful vedic culture, that even the most common man is inspired to walk on this eternal path of elixir. With the strength of intense faith, infinite Parmatman is identified with time, space, and personality, and this unfolds into the name of sacred pilgrimage, holy festival, and saint. Profound pilgrimages, profound festivals and discourses imparted from the compassionate fabric of profound saints,shall certainly give us a glimpse of truth.


  1. For any objectified perception like purity of thought, consciousness, or reasoning, ego is both its acme and its renunciation. Remember renunciation is always of that which is sanctified and pure and not which is impure. Like dharma, righteousness is renounced when it gradually gets purified and gets transformed into dispassion. Dispassion is a pure sanctified form of dharma. Dispassion is renounced when it gradually gets purified, and is able to comprehend the unreal appearance of this manifestation. “The firm conviction of Mithya, of the unreal, culminates into AtyantaAbhava, absolute non-existence, of this manifestation, and the pinnacle of absolute Non-Existence is Non-Dual Existence. In whatsoever stage you are, be it dharma, pure thoughts, consciousness, or reasonings, company of wise man is the only solution for one’s own evolution, welfare and goodness.


  1. Bhakti is to make titanic effort to move from form to formless.


  1. Any karma or activity which is proceeding towards truth is alone righteous karma or right activity. Everything else, is like scattering oneself and exhausting one’s strength, like losing one’s breath and life. The reasoning which takes us closer to truth is alone right reasoning; the rest is all exercise of intellect. The intense pure thought that bows down to truth is alone Truth, and the rest, whether towards oneself or towards others, is a very short-lived outburst of emotions. Any inspiration whose objective is truth, either towards oneself or towards others, is true inspiration. All else is just mental attitudes or irrelevant meaningless speeches.


  1. Make a firm resolution- let Ishwara be far or near me, let him bless me with his cosmic vision or not, still I promise, I shall perfect my life with spiritual discipline, even if I am not blessed with your grace,kripa. Those who’s life is always full of radiant spiritual energy is alone a Sadhak, a seeker. Kripa,divine grace is always flowing.


  1. The fruit of the ‘law of being’,dharma is Renunciation.Your own divine presence is Supreme Bliss.


  1. In Vivek, discriminating intellect, and sanyas, renunciation, the seed of dispassion itself is innate and hidden in its understanding. To disrespect dispassion and renunciation is actually disrespecting Vivek. If we give importance to Vivek in life, it will eventually bring dispassion in our own lives. And dispassion leads to knowledge. When there remains no difference between knowledge and life, this itself is Sanyas.


  1. Human beings derive meaning from the scripture according to their own desires. Thus two things are always kept indispensable; scriptures and Guru both are needed. That which, at one point of time, can be favourable or positive imagination, can at some other moment become unfavourable imagination. One needs to understand the real meaning of scriptures. Scriptures are meant for Consciousness, Consciousness is not meant for scriptures.


  1. Love is bigger than life and death because love is the essence of Dharma, of Atman, Self. Incidents, circumstances, soft or rude behaviour, have no capacity to weaken the intensity of love. If someone ridicules you and your love starts drying then this cannot be love. It maybe something else. Like if you do not understand the meaning of the chirping birds and buzzing flies and mosquitoes, similarly, if any current circumstances or past impressions trouble you, do not allow them to influence your life because love is bigger than life and death. To keep your heart moistened with softness is more than enough. Where there is love, there is Seva, service, and there is non-attachment.


  1. One in whose life Guru’s grace is present, he is not perturbed or influenced by any circumstancial change, personality, object, time, or space. One whose face is turned towards Guru, is alone bhakt. If Guru is the essence of Absolute Reality, then one whose face is turned towards Guru is also the essence of Absolute Knowledge. There is no difference between devotion towards Ishwara and Guru. If unknown conviction in Ishwara is Bhakti, then known Bhakti alone is conviction in Brahman, Absolute Knowledge.


  1. If you are a virtuous man then firmly abide by your moral values. If you are a devotee then have firm faith in Almighty God, and if you are a spiritual aspirant then be determined and brave, and convince yourself that whatever obstacles come, I shall forbear. And if you are a man of reasoning then stop looking at this mundane world or everything that can be seen by sense perception. That which bothers is this world appearance of name and form. Instead of watching all these, look at the one ‘who is watching all these’. Stop watching the dream, but watch the Onlooker of the dream.


  1. This world is like a dream, ten years before with respect to your present, past has now become like a dream. Every second ‘now’ is proceeding towards ‘past’,past is proceeding towards becoming memories, everything is moving to become a dream, and ‘You, the ‘Witnessor’, is in One place. Until we contemplate, probe deep into knowing the truth, insecurity, dissatisfaction, and restlessness shall keep prevailing. In life the taste of freedom only comes with contemplation. Contemplation means to contemplate on keeping oneself non-attached from this body.


  1. As long as we have slightest interest towards this empirical world, we are not qualified to attain the avalanche of divine bliss. Thus, yearning for eternal bliss also cannot be awakened. Intellect is enticed in little enjoyments or entangled in happiness or sorrow and  because of past impressions it leads to desires, and if there is desire there are past impressions. It is because of desire that we see variations. Desires seeks alamban, Desirelessness alone is bliss, bliss without any need for support.


  1. The reason of incarnation is compassion and grace. Are we waiting for the incarnation of Parmatman, Almighty? Or are we able to perceive his constant incarnation? Are we paying any heed to them? In the form of dharma, devotion, Samadhi, constant pondering, reflection, all these various incarnation of Incarnation itself is a grace or compassion. Allow incarnation to strengthen the stages of evolvement. It reflects body, mind, circumstance, intellect and guru’s instructions. When incarnation of God’s grace and “you” are both inseparable, only then you are Tattva, Absolute Truth .