Shri Mataji Nirmala Devi

Chianciano Terme, Italy
16 February 1991 

Today we have assembled here to worship Sadashiva, which is reflected within us as Shiva, as the spirit. He is reflected in our heart, and as you have seen that the goal of our life was to achieve this state of spirit.

The other day I was reading some books how it was done, this Self-realization, to know the spirit, and how people were tortured. First of all they’re asked to somehow or other deny, defy and condemn their body.

 Now, if the body wants to have comfort, then it was said that first try to sleep on the carpet, not on the bed. Then still, it’s not enough; then from the carpet you go to a mat — still is not enough. Then from that maybe, you move down to the Mother Earth, sleep on the Mother Earth. Still if the body is not all right then you start sleeping on the stone. But still the Himalayas are far away, because Shiva resides in Kailasha. So you go to Himalayas and sleep on the ice. This was the minimum requirement.

Then it was said that you are fond of good food, you want to have sumptuous food, you eat a lot, all right; so you deny everything that you like, to begin with, all that you like. For example, Italians cannot eat pasta! Then deny that. But that’s not sufficient.

After that you start eating things which are very bitter. As in the Zen system they give you to eat something which is like quinine raised to power 108, absolutely bitter — or absolutely sweet. So put your tongue into test.

But still the stomach is there. So if you are eating too much, you fast for one day. That’s not sufficient. Then fast for seven days. Then for forty days. I mean, a month has got only thirty days; to fast for forty days means you are already finished.

That’s how if you have to do your penance for nirvana. As it is you get a nirvana because you’re finished and dead, you see, nothing is left out of you, nothing but bones, and these bones then become nirvana. Ultimately the death follows, so you are finished and there is nirvana, no doubt about it.

Then you don’t live in a house, because house is comfort. Give up your wife, give up your children, give up everyone. Now wear only one something, like a cloth tied round, and go and ask for alms from people. With these clothes also there’s still problem, because you’re attached to your cloth. So you go to Himalayas where there’s nobody to see you, take out your clothes and in that cold you stay there, completely shaking. Then you’ll get your nirvana. As it is you get nirvana. All such conditions were put as to destroy the demands of your body to begin with. You tell your body, ‛No, nothing doing. You better work out your nirvana.“

The second thing was to destroy your mind which takes you to senses, to things of joy.

Supposing you want to have some, something very much, so deny that, deny that. Anything that your mind tells you, just say ‛No, no, no“ to it. In Sanskrit the shloka is like this, ‛Yat neti neti vachane, nigamo vacha“ — which you go on saying, ‛neti, neti“: ‛No, not this, not this, not this, not this.“

And then you can discuss about — discuss only, yes — nirvana. Before that you are not even worthy of discussion of nirvana.

When I read this book I said, ‛Baba, I give up. It’s too much.“

But in Sahaja Yoga is the other way round, like building first the pinnacle of the building, and then the foundation. Opening your Sahasrara was the first thing was achieved. And then in the light of Sahasrara you have to watch yourself and see for yourself. Gradually the introspection was a better thing, through vibrations is to see why: why I want this? Why my attention goes to my comfort? Why my attention goes to food, why to my family, why to my children, when I have to achieve the highest?

So you start introspecting yourself. Then you know on your vibrations also there’s something wrong with you. Then you don’t try to see others, what’s wrong with others, you start seeing yourself; because it’s your own ascent you have to achieve.

But in the olden times, all these things were done individually. Like a one person who starts the path of nirvana, he used to go into ekant, means into lonely places, stay away from people, avoid them, have nothing to do, and achieve this ascent, Self-realization, only for himself. It was not for others. Then this gentleman became absolutely exclusive. He wouldn’t talk to anyone, he wouldn’t meet anybody and he would sit somewhere on top of a remote mountain.

Anybody who tried to meet him he would throw stones or say all kinds of horrible things, and never meet that person.

But Sahaja Yoga is not the same thing. Sahaja Yoga is the ascent of the whole. This kind of singular achievements did not lead people anywhere. Saints of course tried to talk to people, tell them about Self-realization, about God, about righteousness, about value system; but they too were regarded as something strange, and were tortured and troubled. So on the level of an individual ascent, they couldn’t do anything for others except for talking about it, telling about it, till Sahaja Yoga came.

Even the talking about it was prohibited. Till the twelfth century in India nobody talked about it to the public. It was all in Sanskrit, very difficult Sanskrit books which were only available to few aspirants. Was explained to very, very few even, amounting to few numbers of people. But giving realization was denied. So only one master had one disciple, and all was the individual ascent, individual working out. Such a disciple was taken away from others and was kept in secret, worked it out on him; and just he may sing, he may write poems, he may talk about it, he might say what his joy is, but he had no right to give realization to anyone, neither he knew how to give realization.

So now you see how far you have gone. You’ve got your realization without giving up much. You can work on a much wider scale, you can give realizations to other. You know about all the subtle knowledge about Sahaja Yoga.

But today I’m going to tell you something more which we have to know. It’s very important to know, because as was described by people that they practice Sahaja Yoga as they go to church, but it’s not from their heart. And heart is the abode of the spirit — is the Shiva within us. So we have to know more about heart, and that is very important.

You know about these three nadis we have: Ida, Pingala, Sushumna; but in the heart there are four nadis. And the one nadi goes to Mooladhara, and if you cross the limits of Mooladhara it goes to hell. That’s why they say that Shiva is a destroyer. Actually you ask for your destruction. And when you ask for your destruction, you have it. Even if it destroys everything, as I was telling, it’s like when a fruit has to come, the petals look as if they’re destroyed — as I have destroyed, I would say, many of your things: you can call it like your conditionings, your ego, your racialism, your fanaticism. All this has been destroyed in Sahaja Yoga. This has to be destroyed for the beauty to come out.

So when your maryadas you cross beyond certain point, you go to your destruction. In four directions there are destructions built, as there are four nadis. So now, what is to be done? How are we to stop this destruction of the, through the first nadi, going to hell?

One of the qualities of Shiva is that He’s innocence. He’s extremely innocent. He’s innocent like a child. He is innocence personified.

So we have to put our carnal desires, dissolve them, dissolve them into the innocence, the ocean of innocence. You have to dissolve it in the ocean of innocence. Innocence is something to be appreciated, to be understood, to be enjoyed. Like you see animals, they’re innocent; you see children, they’re innocent; flowers, they’re innocent. Divert your attention to all these things. You see, on walking on the street, what is there to see best is all at three feet height. You see at three feet height all the flowers, all the beautiful grass, all the children who are about three feet are the best.

You need not see people who are above that. Just see on three feet level. You can see the legs of somebody, that’s all right. But you don’t see the eyes of a person who are not innocent.

So dissolve this desire into innocence. And this Mooladhara which is innocent is not dead, finished, but is innocent, it is righteous, it is Shri Ganesha’s qualities, it’s pure. So even if you are in this world, even if you are living like a human being, even if you have children, still you are innocent.

Like once the wives of Shri Krishna — He had sixteen thousand wives to begin with, and the five more. The sixteen thousand were His powers, and five were the elements. They were wanting to go to pray to some big well-known, I should say, saint had come, a maharshi had come. So they wanted to go and see him and pay respects. So they asked Shri Krishna’s permission, but when they went they found the river was all in spate, so flooded they could not cross over. They came back, they said, ‛How can we cross over this river? It’s all in spate.“

So this Krishna said, ‛All right, you just go and say, ‘If Shri Krishna is Yogeshwara, and if He is absolutely innocent about sex, you go down.’“

They said, ‛How can we? We are so many wives. What is He talking about?“

So they went down and said this to the river, and the river went down, and they were surprised that ‛this husband of ours is saying all these things.“ They went across and worshipped that rishi and they were coming back, again the river was in floods. So they went back to the rishi, said, ‛Now how are we to cross over because it’s in floods?“

He said, ‛How did you come?“ So they told the story of Shri Krishna. Now they had fed this rishi with food and fruits and he had eaten such a lot. ‛All right, you go and tell this river that this rishi has not eaten at all anything.“

They said, ‛How can it be? Just now you ate before us.“ He said, ‛Just go and see.“ They went back and told this to the river. The river again went down.

So to live in this world, to be a wife or to be a husband, to be married, whatever it is, you can be innocent, absolutely innocent about it. That’s the sign of your purity.

The second nadi, the second channel that can take you to destruction is desire. That’s why Buddha has said that desirelessness is the only way that people do not get old, nor sick, nor worried.

Now this desire that we have, ‛I want this,“ in the West is much more than anywhere else because the entrepreneurs are every day producing new things. Say for example a hairdress, so the women want to buy this wig or that wig, ‛It’s my desire, I must have this wig to put on my head.“ The another one says, ‛All right, I must have this one.“

And the desire, for men, is ‛Oh, if he is having a Rolls Royce, why shouldn’t I have one?“ They cannot enjoy somebody else’s Rolls Royce. It should be your own, that ‛I should have the possession.

Desires can be of any kind, not only material. The desires could be also quite mental, ‛I must possess this woman, I must possess this child.“ All kinds of possessions that work into you as desires. But I wouldn’t say it is because of attachment. It’s not attachment, but it is just to have more. Go on adding up things, getting things — still one doesn’t feel happy and satisfied. What is the reason for this kind of a desire is that it’s not pure desire. It’s an impure desire. It’s an impure desire, and when such a desire starts working you can go any far, like Saddam Hussein, like Hitler, like anything is nothing but absolutely desire beyond any limitations. You want to dominate others is also another desire.

All these desires lead you ultimately to a destruction, because there’s no joy, there’s no happiness. For example, now I want to have a sari, so I want to buy a sari. All my attention will be how will I get that sari, I must get that sari, this thing, that thing. The attention becomes polluted, disturbed, for a nonsensical thing like a sari. The attention, which has to enjoy, which has to enjoy the spirit, which has to nourish the spirit, becomes disturbed because of desires.

In the first place the attention is disturbed because we are not innocent. In the second place the attention gets into turmoil because we have desire. So what should we do as far as the desire is concerned?

The desire for beautiful things — we can shift our desire, material desire into aesthetics, and have one thing but which is really aesthetically rich; because that’s the quality of Shiva, that He gives aesthetics to everything. Now supposing this looks very plain, simple and one may say that mechanical. But if it was Shiva’s job He would have done something beautiful about it.

So the quality of Shiva is that He beautifies everything that is created by Brahmadeva, evolved by Vishnu. He’s the one who does the subtle work of creating aesthetics.

You’ve seen My photographs many a times with so many lights, this, that — is all His job. He’s doing it. He throws lights in such a manner, He works out in such a manner. Just He wants to convince you about Me. It’s His job. So His job is to create aesthetics: aesthetics of behavior, aesthetics of poetry. Everything that is created is made beautiful, is joy-giving, by Shiva — that’s His quality.

So whatever you desire, if you start working it out, desiring for something aesthetically handmade, nice thing, gradually you’ll find you’ll end up with vibrations, because all beautiful things have vibrations. And to have the vibrations you’ll have to go to pure desire.

So this desire which is madness, which makes you mad, which is so much dull and boring becomes pure desire, because you have to dissolve all your desires into vibration. You start desiring nothing but vibrations after some time. You’ll not buy anything which has no vibrations. You’ll not talk to a person who has no vibrations. If somebody has [no] vibrations (Shri Mataji may mean ‛no vibrations“) you’ll just run away.

I’ve seen people running away from some people as if some monkey is after them. When I look around, I find there are people who are drunkard, or somebody coming or something. They might have been drunkard themselves once upon a time, but now they run away, ‛No, no, no, no. Not so now. Now no, no more.“

We had three, four hippies to begin with who came with Me to India. They’re normal like you, they were become, you see, Sahaja yogis. And four, five hippies came to My program, it was in Rahuri, I think. They got a fright of their life, ‛Oh no, oh, God!“

I said, ‛What’s the matter with you? Why are you so frightened?“ So I turned round to see these hippies, and by the time I’d turned round they were out. They were no more there.

So then what happens, all desire ends up into chaitanya, into vibrations. And if it does not, then you must know there’s something still missing. But if you do not do this, then you end up into your destruction.

So to say that He’s a destroyer is a very one-sided statement. He has both the powers. He has the power to give you vibrations. He gives you vibrations.

The Goddess is the power, Shakti, but He makes the vibrations. It’s like these are the fingers, all right, but if they tickle you then it’s Shiva. The fingers are that of the Goddess, all right, but if it tickles, you know, gives you joy, happiness, it’s Shiva, is the bhakti. The joy of bhakti comes from Shiva.

Today only I was explaining how one lady who was a Devi bhakt and has done so much study of bhakti and all that and knew so much, just merged into Me. I just couldn’t understand her how, what she has done, because normally people don’t do. When they are reading about Devi they think, ‛All right, this is Devi, this is Mataji.“ You see, it’s separate things. They don’t know they are reading about Devi.

So she said, ‛Mother, I just identified. It’s written that how You are gentle, the Goddess is gentle, how She touches me, how She looks after me, how Her attention is on me.“ Like there’s a sentence ‛kataksha, kataksha, nirikshana: every glance is an inspection.“ But ‛inspection“ not a very good word, but ‛nirikshana“ means inspection, divine inspection. ‛So all the time I feel that it’s You, You, You are all the time — when I listen to music I feel now, see, She is looking at me, She is feeling me, She is nourishing me. All the time I feel Your love.

That’s how the bhakti comes in. So if you have vibrations that doesn’t mean that they are something dry, you see? No, it means the joy of bhakti. Bhakti is, you can call it adoration, this, that. It’s the ocean of love that is God. You just get drenched into it. There’s no words to it.

And that is what when you feel, you must know that you have taken the spirit as a real connection between you and your Mother, or your Father. There’s no differentiation. You are one in that ocean, drenched in the ocean. You are the drop, you are the ocean. You are one in that bhakti. And that bhakti cannot be mechanical, because not man-made.

So to enjoy Sahaja Yoga you must know that it’s not dry vibrations only, but is the bhakti. That is the joy of Shiva’s quality, the quality of joy that He adds to our life.

Everything seems to be surrounded, resounding. Same thing the joy, that ‛I’m loved so much by God, that God loves me, that I have a meaning in life.“ Then the ego drops out first of all, and also the conditionings drop out.

Now the third nadi: third nadi is the nadi by which we feel attached, attached to someone. Like this is my child, this is my husband, this is my family, this is my wife, this is my father, this is my mother. In the beginning of Sahaja Yoga of everyone, when they are just the beginners, so they talk about their whole family, ‛My father is like this, my mother is sick, my mother’s sister’s brother’s this, that’s real, this thing, is not well.“ As if, you see, we all have taken a contract. What should I do?

Like today somebody said that ‛You see, they lost their first child. First child they lost, because the child was sleeping in another room.“ I said, ‛Small children should sleep with mother, and mother must look after the children.“ It’s simple thing — I mean, in India no mother would accept such a situation. She’ll throw away the husband, say, ‛What’s this? I have to look after the child.“

So I said, ‛Tell them that they should sleep with the child.“ But they don’t believe in it. So all right — what can we do? Have we taken their contract that we should look after their children, even when they don’t want to listen to us?

So the idea is, all the time in the beginning is that ‛Oh Mother, I’ve been doing Sahaja Yoga for one month, but so far my financial condition has not improved.“ As if they’re going to sue Me for that, as if I’ve let them down. But they don’t want to see that you have just now come to Sahaja Yoga, or even if you have been in Sahaja Yoga for so many years, you have not been a Sahaja yogi. Something missing, you don’t deserve. Something wrong with you, not with Sahaja Yoga. But they feel that Sahaja Yoga is something which has got the contract. Immediately they’ll inform you, ‛Now somebody is sick there, somebody’s somebody’s somebody’s somebody. Send five Sahaja yogis.“ For what?

These attachments start working within us. Now some people I’ve seen are very attached to their children and they go on pampering, ‛Oh, my child, my child.“ And suddenly they discover the child is now is a devil’s child. The child starts answering back, saying all kinds of things, beating the parents, misbehaving, and then they suddenly discover that ‛this is the child whom I have been looking after, giving so much love.“ And they feel even worse, because ‛I have done so much for my wife, and she is treating me like this.“ ‛I’ve done so much for my husband, and he is treating me like this.“

Why do you do so much? There’s no need. And if you are doing it, you just do it and you forget it. I never feel that way.

I know of Sahaja yogis for whom I have worked very hard, and they have gone down. Only thing if I feel anything, only God knows where will they jump? Where will they be in hell? What will happen to them?

That’s the only concern. Not the concern what has happened, because nothing can happen to Me. But if they have been sinful I just get worried about their future, about their lives. That’s different.

So this kind of attachment that is we call in Sanskrit is ‛mamatva“ — ‛this is mine, that’s my child, my this thing, my that.“

Who are your relations are Sahaja yogis — remember this. It’s a sentence you must remember, ‛My relations are Sahaja yogis only. And anybody who plays against Sahaja yogis, troubles Sahaja yogis — that person could be my own wife, could be my own child — is not mine.“ Because I’ll not allow such a thing to happen. This relationship is all right till Sahaja yogis are one with each other. As soon as somebody tries to harm any other Sahaja yogi, then I’m not with that person.

I’ve seen there are many like that, but very good Sahaja yogis. They’ll never side with their wives, never side with their children, because they know if you are siding with them you are making them sinful, you’re destroying them.

They’re worried about their ascent so they’ll never allow, never allow anybody, a relation of theirs to trouble others.

I have seen some children who are extremely naughty, they’re very troublesome, very violent, and the parents just saying, ‛Mother, put them right. We leave it to You.“ They are to be put right. But others will say, ‛Oh, no, no, no, no; you see my child, he cannot do such a thing, you know.“

So one has to understand the discrimination part of it, that ‛Why am I attached?“

I’ve given this simile many a times, like the sap of the tree rises, goes to various places of the trees, various areas, looks after the bark, looks after the branch, looks after the leaves, flowers and fruits, and comes back, or it gets evaporated. It doesn’t get attached. If it gets involved into one of them the whole tree will die, and that part which is so close to the sap will also die. But sap has much more sense than we have.

To them, husband’s so important — I mean so many problems of husbands, wives, this, that. ‛My God,“ I sometimes think, ‛What is this?“ That’s why they used to say, ‛Take a sanyas“ — so nobody can talk about wife, children, nothing. You have to be a sanyasi, first of all be a sanyasi. So no headache to the guru. As soon as you start talking about any one relation of yours, the guru would say, ‛All right, you get out. Nothing doing. No good.“

But in Sahaja Yoga — Sahaja Yoga has much deeper work to do. It has to penetrate into the society, into the political life, into economic life. You have to emancipate the whole world. Try to understand your responsibility. You are not only here for one ascetic ascent, no. How much wisdom you must have, how much love you must have, and how much discrimination you must have, to understand that you are chosen for the emancipation of the whole world.

So now this so-called limited love, what is the solution which takes you to destruction is the unlimited love. Because Shiva is nothing but love, He’s love. Love is that corrects, that nourishes, that wants your benevolence. That’s what Shiva is. It wants your benevolence. It looks after your benevolence. So when you are looking after the benevolence of others with love, then the whole life changes, the whole pattern changes, and you really enjoy it because you become one with so many, concerned with so many families, so many things, so many problems of others, and you just feel you are one with so many.

Now see, we are so many Sahaja yogis here today. First time when I came to Italy, I must tell you, I came with Christine — no, what’s the name of Gregoire’s wife? Catherine. And she was the only one who knew Italian. And we had told some newspaper to reserve some sort of a hall and advertise for us. Nothing was done. So when we came we couldn’t find anyone. So I went round with her to put the posters, but still nobody came. And today we are so many. But we must know that we are bound to each other by love, and the love that is for our benevolence, for our ascent. And then you just start enjoying everyone. And then you don’t think what race you are, what country you are, what this thing you are, nothing — a Sahaja yogi, finished! So you become a universal being. And this attitude has to be achieved.

When I hear that some Indian girls are tortured and troubled, I think, ‛How can they do it?“ Or somebody who has a black skin, they are tortured; or some Indians are treating somebody because they are of low caste. It’s not possible, because they are all part and parcel of one body. They’re all brothers and sisters, born of the same Mother.

But this is only possible when you dissolve that limited relationship of yours into this great unlimited ocean of love; then only it is possible. And if it is not there, do not try to justify — just watch yourself. See for yourself: are you really in love with everyone?

You see, I would say that all the time when I — sometimes I go for shopping, I just think, ‛Oh, this one would be nice for this one, that will be nice for that one.“ For Myself if you say, it’s impossible for Me to buy anything for Myself, impossible situation. Unless and until it is absolutely immediate, or some problem is there if I am just without it. I won’t even buy a drink for Myself, even if I am thirsty. Because the whole thing is the joy of others. ‛Oh, this will be nice for that person. This will be good for that person.“

All this is the most enjoyable thing. I mean, why all this is for there? After all, think about yourself, ‛Why am I here? I’m here to enjoy everyone — everyone. They are all realized souls, such beautiful lotuses. I’m not going to stoop down to the mud. Now I am a lotus.“ That is the way you open the heart, the lotus of your heart. And the fragrance of such a person is so beautiful, is so beautiful.

So you are no more divisive, you do not want to separate from each other. Anywhere is done, you are agreeable to that; you don’t think that it should be done here or there or there, but anywhere — but should be all of us together.

So the small attachments that are with you have to be dissolved into this ocean of love, which is Shiva.

Fourth one is the most important for all of us is to know that there’s a nadi which passes through left Vishuddhi into the heart. Starts from the heart, goes up, passes through Agnya. It has four petals, and opens up. This is the one which gives you the state which is called as turya.

We live in three states. In the living — in the awakened state, jagruti, our attention goes to this, that, and all that; we spoil our attention. But the second one is the one what we call is that we sleep. When we sleep also all these things that have happened come to us from our past and things like that. But then we go to the deeper sleep called as sushupti. Is a state where you have deep sleep, and you dream of something that is reality also. You may dream about Me. Like it’s the ethereal part of the subconscious, where some beautiful informations are passed on. Supposing I’ve come, say, to Italy. Italians might know in their sushupti that I have come here, or maybe anybody might know — depends on.

But the fourth state is called as turya. There are two more states. You are in the turya state, it’s the fourth, ‛turya“ means fourth. Fourth state is where that you are in a thoughtless awareness state. When there is no thought — just think of it — when there is no thought, you have to be innocent. When there is no thought, you have to have vibrations. When there is no thought, you cannot be attached to anyone. So into that thoughtless state you have come now, is the ‛turya sthiti.“ And in this state when you are, these four petals which are within you have to open out in your brain. They come from your heart to your brain. And that is when you absolutely understand what is God, absolutely you know what is God is. That is the time when one receives the real knowledge.

But unless and until these four petals open, one may fall back, and that’s why some of the Sahaja yogis who are still meddling with things that they should not do, go down. And they don’t understand what is God is. But it’s not the understanding — in a way you understand this one little point, that it comes from your heart into your brain, not from brain to your heart. It comes as if the ambrosia of your bhakti covers your brain, absolutely.

Say for example, Shankaracharya wrote a beautiful treatise called as ‛Viveka Chudamani“ where he described what is God, this, that; and ‛viveka“ means the conscience, and consciousness and all that he described quite a lot. But there was one horrible fellow called Sarma who started arguing with him and he got fed up, Shankaracharya. He said, ‛No use talking to them.“ So he just wrote ‛Saundarya Lahari.“ ‛Saundarya Lahari“ is nothing but all the mantras praising the Mother.

He said, ‛Why, I know Mother, now let me praise Her. Nothing doing — what’s the use of talking to these people? Stupid things, how will they understand?“ He realized that ‛These people haven’t got that capacity, that sensitivity to understand what I know.“

That’s the real knowledge, is to know what is God. And if that is God, then how can you suspect anything, how can you try to analyze anything? It’s God. It’s God Almighty, which knows everything, which does everything, which enjoys everything. That is the one you should say is the gyana, is the knowledge, is the true knowledge, the pure knowledge. It’s not the knowledge of chakras, not the knowledge of vibrations, not the knowledge of kundalini, but the knowledge of God Almighty.

And the knowledge of God Almighty is not mental. Again I tell you, it starts from your heart and goes to your brain, something that comes out of your experience of joy and covers your brain. So your brain cannot deny it any more.

Like the — sometimes when you have your mother, little mother, you know the love of your mother. But you cannot explain, it comes from your heart and you say, ‛No, that’s my mother, she won’t do like that. I know my mother very well.“ The knowledge about your mother, the one who has given you birth; may not be, mother may not be very good or whatever it is. But knowledge about God, that He’s love, that He’s truth, that He knows everything, that just become part and parcel of your being, absolutely, and that’s the time we say is the nirvana.

So it’s important, specially for the people of the West, now open your hearts, because it starts from the heart, not from your brain.

Do not judge people on vibrations. Judge yourself, all the time.

I had told that Shiva Puja means more explanation, more understanding, more this thing; because in other pujas we do all these mantras, this, that, but in this puja is to know the knowledge, it’s God. And to know that you know God itself is so great. Whatever it is — She may be Mahamaya, She may be anything, but I know Her.

It cannot be described in one book, it cannot be described in hundred books. It cannot be described in words, but to know that’s God — after all, that’s God, God Almighty. And that gives you that beautiful surrender, where you just feel absolutely secured in that ocean of love.

I wish you all to achieve that state.

May God bless you.

The Puja is quite short, it’s not so big, and this thing, you see, first we’ll do the Puja of Ganesha, has to be worshipped in any case. Then the Devi, little bit. And then only the 108 names of Shiva we’ll do.