Rama Sakti Mission

Do not think that God will appear before you with his disc, club, lotus and conch to save you from your difficulties. But you can rest assured that if you sincerely pray to Him and surrender yourself completely He will send His grace through others who will give you the proper lead.

The Divine Mother spoke these words, after a prolonged Samadhi, turning towards me. I was first then sitting in the midst of a large number of devotees at the Kayamkulam Bhaktha Mandali, one evening in February 1958. Mother had gone into Samadhi during bhajan but the devotees continued the bhajan. As I was in deep agony at that time consequent on my son’s resolution to marry against my wishes, I was deeply absorbed in praying to Mother to help me to solve my problem. Hence I did not follow either bhajan or the discourse of Mother except the words quoted above which were personally directed to me. Even then I did not grasp their significance. After the bhajan, I left the hall, the words still ringing in my ears.

A few days after this, Mother came to Trivendrum for Her Birth Day Celebrations. In the meantime my son had also come to Trivendrum from Jabalpur, after having made up his mind to marry the girl of his choice. The girl and her mother who are also devotees interviewed Divine Mother and explained all the circumstances. I also placed before Mother my objections. She simply asked us to intensify our namajapam. I was determined not to have anything to do with the proposed marriage. My friends and relatives approached me to get my consent to the marriage. But I did not pay any heed to them. The very thought that my son whom I loved so very much had the audacity to celebrate his marriage even though his parents refused to participate in the function, unbalanced my mind and I was so much embittered against him that I made up my mind not have even a look at him in future. My unyielding nature alienated me from all and I had even the impudence to turn down a suggestion from one of my well wishers to abide by the decision of Mother by telling him that this was purely a family affair.

I was then overwhelmed with passion that I forgot, for the moment, that Mother is as much interested in our family welfare as in our spiritual upliftment. I also entirely forgot Her teaching to rise above all passions and to consider the “I” in us as the all pervading Self. Further, little did I remember then that it was because of the blessings of Mother that my daughter came to be well-settled in life with a suitable husband. Later on I repented for my lapses and prayed for forgiveness.

During the time Mother stayed in Trivendrum She used to come to Rama Devi Mandir every evening for bhajan and discourses, except when She observed silence. With a heavy heart I also attended the bhajan and discourses. One night after the bhajan, mother was about to leave the Mandir when She saw me from a distance standing near the portico, desiring to have an interview. Mother seemed to have divined my wish and She sent word through one of the disciples, to meet Her at Her residence, the same night.

On the morning of the same day one of most intimate friends had come to me pleading on behalf of my son. I disappointed him telling him in a curt manner that I was not going to take any body’s advice in the matter. But in spite of my rude behaviour he was good enough to advise me to consider the matter dispassionately and calmly.

After his departure I took my bath, entered the prayer room, prostrated before Mother’s picture and deeply thought over the entire affair, considering all its implications. It now began to dawn on me that my irreconcilable attitude was due to my pride and anger which had their full sway over my heart and that it ill-became me to call myself a disciple of that Sadguru, a personality radiating lofty ideals, ethical principles and spiritual forces. A little meditation made my mind calm and normal. My love for my son prevailed leaving aside all sense of prestige. At this time the significance of Mother’s words quoted above struck me. I thought of the friend who advised me in the morning and he appeared to me to be the person sent to extricate me from my difficult situation. So I met him again and requested him to ascertain whether my son was willing to postpone his marriage for six months in case I agreed to participate in the function. I attached this string to know whether he sincerely desired my co-operation. In spite of protests from the girl’s parents he promptly agreed to my suggestion. I was therefore anxious to acquaint Mother with this turn of events. The universal mind of the Mother might have become receptive to my thought vibrations or else I could not have been asked to meet Her at that late hour of the night. As soon as I was ushered into Her august presence I prostrated before Her and told Her that by Her grace I was able to consent to the marriage. I also requested permission to conduct the marriage in Her presence, giving up the idea of postponing it. Her face beamed with a divine smile. Later on, before Mother’s departure from Trivendrum the marriage was celebrated in the Mandir, the Divine Mother solemnizing the function.

Subsequently, I came to know that both my son and his bride had been intensely praying to Mother day and night to bless them to marry, with the approval and blessings of the parents. As stated above the invisible power of Mother has mysteriously guided us along the right path. She did not intervene in our affair, nor did She speak even a word to any one of us for or against the marriage. She knows within Her cosmic consciousness what was best for the couple and She ordained everything accordingly.

Though Mother is the source of enormous psychic powers She never demonstrates them. But, sometimes, Her ever free divine consciousness appears to perform miracles when She responds to Her devotees who sincerely pray for succour. I am recounting below the experience one of my friends had, of the invisible presence of Mother when he was involved in an accident.

One night at about 10-30 he entered his prayer room for meditation after switching on the electric light. His wife had gone for a marriage in a neighbouring house and their children were in bed. When he sat down before Mother’s picture he noticed that the bulb which used to illuminate the picture was missing and that the holder alone was hanging over it. As the current for this bulb was tapped from the light point in the room the holder was charged with electricity. But the absence of the bulb created in him the impression that it was not a live holder. He therefore took hold of it to remove it from the picture, when all at once one of his fingers was caught between the pins in the holder. The electric current began to pass through his body and it seemed to him that it was all aflame. He fell down, the holder still remaining in his hand. His throat became parched and his voice choked. But somehow he managed to call aloud “O, Mother” thrice. Hearing this unusual call his children ran up to the room. But before they could touch his body the holder was blown away from his hand as if by a hard hit from an unseen fist. In case the holder had continued to remain in his hand for sometime more, himself and the children who would have come into contact with his body, would have all perished by the electric shock. By this time the neighbours as well as the mother of the children arrived at the scene, only to find the father lying unconscious and the children weeping by his side. When he regained consciousness he explained to them how it all happened and how he saw in the vision of Mother hastening to his rescue. Mother was not intimated about this accident. But three days after this he received a letter from Mother from Mangalore in which She had asked him inter alia whether he was convinced of the truth that Brahman, agni and devi are identical.

Such experiences by devotees are many. But Mother will never claim that She has any occult powers. She gives glory to God for all such miracles. Yet, we fully believe that an invisible power emanating from Her helps us in our need and that it guides us in our actions. Whenever we are worried we have only to pray to Her and immediately the grace of the Sadguru affords us relief.

– V.Narayana Pillai. B.A. B.L.

The Divine Mother Sree Rama Devi began Her sadhana with the simple repetition of the name of Sri Ram. Then practicing various sadhanas She actually saw with Her physical eyes, the form of the personal God. And finally transcending all forms, She reached the state of Nirvikalpa Samadhi, the peak of Advaitic realization. And from that dizzy heights of Super consciousness, the Mother has come down amongst us for the mankind. Generally such God-men do not descend from the supreme Blissful state in which they have established themselves. Even if these men of wisdom choose to remain in the world, they who have seen the truth will instruct in knowledge only to their chosen and deserving disciples. For those who have not purified themselves by service of the Guru, it is difficult to get guidance from advanced soul.

It is said that when sages who have practiced austerities, impart knowledge to their immature pupils, the power they have accumulated through their tapas gets diminished on account of their taking upon themselves the burden of sins of their disciples. The life stories of several mahatmas of India, are illustrations in point. Mother bestows knowledge to all alike to the deserving as well as to the undeserving, as though all are her beloved children. Such is the excellence of Her grace. Her magnanimity is so great that the world not seen the like of it in the past. Like the common human gurus, Mother gives instructions by word of mouth. But in addition to this, She like the rishies of yore actually transmits spiritual knowledge and bliss to her devotees. The light of Atman gets reflected in the antakarana in accordance with its nature. The purer the antakarana, the greater the effulgence of the Atman that shines forth. Transcending the antakarana the radiance of the Atman in all its characteristics, qualities, blazes out in the Mother. She accepts or rejects the intellect as she chooses. It so happens that sometimes, in Her, effulgence of the Atman comes out through the sense without even a touch of the intellect. This phenomenon is clearly seen in the Mother, when She begins to talk as soon as She comes down from Her Samadhi. And it is because of that on such occasions, Her words are considered as those of God. The Yogi has transcendental knowledge when his intellect gets united with the Atman. He cannot completely destroy his antakarana as long as his casual body does not perish. Even though he knows the means of putting an end to the casual body which partake of the nature of maya, yet as long as the mortal coil remains the yogi is under the control of this delusory power of God (Maya).

Though the incarnations of God play as if being bound by maya yet they are far beyond its domination.

Therefore, the divine light manifests in its full splendour even in the physical bodies of the incarnations of God. That is why their surroundings too considered holy. Only avatharas, like the Mother could guide human beings to the attainment of the illumination, whether they are worthy or unworthy, women or men, foolish or wise, good or bad, sinful or sinless. The light that shines in Her does not suffer any increase or diminution. If one reflects on the Upanishadic Knowledge and spiritual experience that have come from the Mother, it becomes certain that She is the great Guru incarnate.

The advaitic experience, such as “I am the supreme Brhman”, or all this is Brhman”, is the summit of a spiritual practice. Dualism, qualified monism, and pure monism are three progressive stages of realization in the spiritual path. Any soul born as a human being is competent to do Dwaita Upasana or worship of a personal God different from the worshipper, and seen as the Supreme Master of the Universe. In so far as ordinary sadhakas are concerned, Mother asks them to begin with the attitude of duality, and then gradually takes them to the realization of absolute monism. From the repetition of the Divine name, up to the contemplation of the unqualified Absolute, the Mother teaches different methods of God-realization, to suit different temperaments of spiritual aspirants. In Her teachings, the Mother combines Bhakti, Jnana and Karma. Mother is so catholic in Her temperament and disposition that She encourages with Her blessings the words and modes of sadhanas of the saints and sages of all religions; in fact She repudiates none. Under the Mother’s training all Her follower’s become qualified to have the highest Advaitic realization of Brahman which is beyond the ken of personal experience, where one who realizes goes beyond personality and become That. Mother perceives the spiritual growth of particular persons and gives them suitable sadhanas and inculcates in them the great fact that the real self or the seer which is pure knowledge is different from the seen and the realization of this Truth is itself Liberation.

Tamas and Rajas , which render impure, the limiting adjuncts, such as the intellect etc. have to be destroyed and the satva element has to be developed and strengthened so that when the Upadhies have been conjoined to the Atman, the Sadhaka gets the supreme illimitable knowledge through intuition. The mother does not show any discriminatory differences such as her own disciples or others; She is kind and compassionate to all alike without any distinction what-so-ever.

Mother’s samadhi is such that it enkindles divine aspiration in those who behold it, and it intensifies the spiritual yearnings of all aspirants. Sri.Ramakrishna and Sri Chaitanya have in the last centuries blesses the world through their samadhies. If only we just see God-realized souls, and hear their wise words, our ignorance would be destroyed. Mother has had visions of God several times in her life. To see these visions is to remain in the plane of duality. But the true state of Her realization is so high that transcending dualism, she has through perfect purity experienced in Her all the aspects of God or reality. Or rather She Herself has become the Divine in all Its diverse expressions.

The omnipotent Iswara really has no name and form . yet He assumes qualities and forms in accordance with the conceptions of His devotees. It is to such forms which God has taken in response to the yearnings of his devotees, the unbroken line of saints have offered their adorations. The realization of all these forms in the span of a single life, is quite remarkable and preceded by only a very few examples. Probably this may be due to the divine determination, that succeeding avataras should express in an ever-increasing measure the infinite attributes of the Lord. When the Mother goes into samadhi, the various aspects of God, such as Sri Krishna, Sri. Rama and Devi become apparent. And the characteristics of such divine manifestations are recreated in Her. Her physical body gets surcharged with a celestial radiance that spreads out over the surroundings. In that dissemination of light, some visitors have several wonderful experiences. Like electricity, it works swift changes in us throwing us to spiritual heights producing an unearthly delight. Many eye-witnesses have left us detailed descriptions of the behaviour of Sri. Ramakrishna in the state of Samadhi, and it is surprising to observe that they exactly tally with that of Mother in that mood. Whenever Mother happens to be in samadhi, there a special spiritual awakening takes place creating in the hearts of all aspirants a fresh blossoming of spiritual enthusiasm. The angle-wings of the Mother’s affection, shelter and protect all; because She looks upon all people as Her children.

“The foolish disregard Me, when clad in human resemblance, ignorant of My supreme nature, the great Lord of Beings” says Sri Krishna in the Bhagavat Gita. Pious persons, not being misguided perceive the veiled God-head in the Avataras. The Guru is not to be looked upon as a mere mortal being; he is embodiment of God’s grace. Good men take this view and attain blessedness.

In this world, the majority is house-holders and the house-holder is the prop and support of the other three stations in life. Even the welfare of the world depends upon the grahasthashrama. That is why Mother gives such a great importance to it. She conducts herself in this ashrama, as it existed in its pristine purity during the time of the vedic Rishies. If worldly life is seen as based or founded on spirituality, and if it is made a means for realizing the Divine life on this earth, then the apparent dichotomy between the material and the spiritual entirely vanishes. We realize then, that only the spiritual life deserves to be called true human life. It is to set an ideal example, that Mother leads the life of a house-holder.

The whole world is an expression of pure consciousness, and one should see nothing but God in the Universe. Seen in this manner, one comes to know, that there is no world divorced from the Divine. As a consequence of this perception, one would feel that to live in the world is to live in and for the Divine. For instance, when one cognizes the rock in the form of the carved image, the image also is perceived as rock. So too when one is aware of the spiritual basis of the universe, then one realizes that the universe also is Pure consciousness. To develop this vision, this eye of knowledge, the Mother recommends mainly two important pathways.

The first method is to feel without a doubt that we are Brahman, the infinite, perfect, indivisible existence, knowledge and bliss, and to take our stand on this indubitable truth. Since the not-self is different from the self, one could easily determine that the world is nothing but name and form. We mistake ourselves to be within the physical body, the sense, the mind, the intellect, the egoism or jiva-hood. All these adjuncts are limited by time and space, and they are not the self which knows them. In the same way, to apprehend that the self is different from the states of waking, dream deep sleep and the five sheaths, and then to be the self requires great discrimination and renunciation. Therefore, for the common man who is not expected to have the aforesaid qualifications this way is not suitable.

To them, Mother recommends the path of devotion or surrender to God, the Supreme Being. In fact the world does not bind man. On the contrary, it is man who attaches himself to the world. Worldly desires spring from the intellect and egoism. The imagination that in all actions one is the doer and the enjoyer, is the very substance of egoism. In Truth, all actions and movements in this universe, are actuated by Iswara who is the doer, enjoyer and the Lord. When one forgets this truth, at that very instant, egoism, which is the source of all worldliness springs into being. As long as there is the ego, it is impossible to realize God. The royal road to destroy ego, is the path of surrender to God. “All belongs to the Lord; He is my Master; He is my object of love; I am his servant”. These are the thoughts that a devotee should always have. Thus offering his all at the feet of the Lord, he should feel that his senses, mind and intellect are but the instruments of the Lord. It is God’s will that is being worked out in this world. When such ideas take possession of the devotee then his ego completely wears away. When the ego dies, the antakarana becomes pure, and consequently his thoughts words and deeds are also purified. Then actions are done in the spirit of surrender to God. Hence they do not bind the doer, and all actions become desireless. As the triple karmas are based on continuous remembrance of God, the mind begins to enjoy the bliss which is the nature of God. When we experience spiritual bliss, worldly pleasures cease to attract us, and hold us in thralldom. Actions in the world would be performed as one’s own duty. When it is found that the Lord dwell in all karmas, they automatically tend to be benevolent. Actions, done with the thought that they are impelled by God, become powerful, fruitful and unattached. Owing to unbroken meditation on God, the anthakarana takes on the nature of pure awareness. And when this happens the devotee is transformed into a liberated soul.

Mother does not advise people to give up the world. Her admonition is that one should not lead a worldly life as a slave of ego, since all miseries are caused by an ego-ridden life. So, the Mother tells us that we should lead noble, honest, unselfish and fearless life, surrendering everything to God, thus becoming the rightful successors of such lion-hearted heroes like Sri. Rama and Sri. Krishna. The mother wants all our women who are the daughters of Rishies, to acquire power through chastity, and to follow in the foot-steps of Sita and Savitri, and thus to be powerful enough to preserve dharma.

“I am born from age to age “. This is the divine promise made by Sri Krishna in the Bhagavatgita. May the Lord shower His grace on the world, so that all people may know and follow the Mother, an incarnation of the Supreme Goddess, Maha Sakti, who has taken birth to establish righteousness on this earth.

– Kumarakom P. Parameshwaran Pillai

All sentient beings ardently desire happiness without even the least admixture of sorrow. And man, who has acquired the power to think and to reason out, endeavours to seek this untainted joy in the objects of nature wrongly hoping that he so assiduously aspires after. Modern scientific civilization is mainly based on an ever- increasing knowledge of the secrets of nature, and utilizing material objects as a means for obtaining sensual pleasures. Even though man, in Francis Thomson’s words “drew the bolt on Nature’s secrecies”’ and has gone a long way towards mastery of nature in order to make his physical and mental life free from woes, yet inspite of all the scientific advancements he could not completely satisfy his soul’s hunger for lasting happiness. His incessant efforts in this direction clearely indicates that he has not as yet reached anywhere near his goal. For, once you get what you seek for your struggle automatically stops. After all this infructuous search for joy you are at last faced with the disconcerting fact that you cannot get abiding bliss through material means. For instance, one may pour ghee into the burning fire but the flames shoot up with redoubled vigour. In the same manner the more you pander to your sensual pleasures the more they grow and become infinitely insatiable. And ultimately thwarted desires dry the well-springs of healthy happiness in life. Consequently, anger, greed, lust and other base passions multiply. And owing to ajnana or nescience, the propensity to seek in vain, happiness in mundane things, becomes tenacious and thus the vicious circle gets started, and man helplessly turns round and round for ever in the wheel of births and deaths.

We are passing through strange times, and never before has there been such a plethora of instruments and gadgets intended to multiply physical comforts. Real refinement and good- taste have disappeared from all walks of life. As a result of this, man has necessity to exert to the utmost for acquiring even elementary requisites such as food, clothing, dwelling, education and health. The insatiable thirst to invent newer and more up-to-date devices to get pleasant sensations from material objects, has brought things to such a pass, that man has become a slave to them, and runs after them in sheer madness. The sole aim of all thoughts and activities has come to the acquirement of only bodily needs. And in this feverish attempt to get these things, truth and morality are flung to the winds, and no reluctance is shown to indulge in all the base passions. Besides this, the depraved men of the present day take also an asuric pride in such indulgences. Everywhere, in all departments of life from the governance of big empires, to the management of little families we find deplorable decline of what the Bhagavat Gita calls “divine qualities” and a pernicious growth of “demonic characteristics”. It is true that modern science has done good things for humanity, and has to its credit many precious additions to its stock of knowledge. But all such scientific discoveries have unfortunately turned out to be the causes of the destruction of human civilization. Thus the development of modern nuclear physics, has presented to the world such deadly weapons as the hydrogen bomb. When these destructive things are utilized and controlled by the slaves of passions and of wrath, human civilization itself is in jeopardy, and may be blotted out from the face of this earth at any moment. Thus in trying to gratify desires through dependence on external nature man has brought about quite a lot of misery and fear in this world. All this is the result of an ignorant extroversion.

Now, let us turn our gaze inwards, and ask ourselves the questions, “who is it that desires happiness?”, “what is the nature of the joy we long for?”, “why do we try to avoid misery?”. It is the utter disregard of these significant problems that makes for the miserable condition that we are in.

Paranchi khani vyatrnat svayambhu stasmat paran pasyati nantaratman kaschitdhirah pratyagatmanamiksda mvrtta chaksuramrtatvamicchan “The self-existent has pierced the doors of sense outward, therefore one sees things outwardly and sees not in one’s inner being. Rarely a sage desiring immortality, his sight turned inward, sees the self face to face” (Sri Arabindo). The indriyas or the senses, are created in such a way that they always tend to be out-going. The objects of sense attract those who concentrate on them. Attraction develops into desire and desire breeds anger. From anger delusion is born and by delusion right reason is shattered. With the destruction of discrimination, there is a loss of understanding of the Atmatatva. He who constantly dwells on the objects of sense, gets himself removed farther and farther away from self-knowledge and in the end completely forgets the fact that in reality he is the infinite truth, knowledge and bliss. As he has forgotten the great truth of his being, he mistakenly takes himself to be his body and nothing more. Only that rare courageous soul who is firm in mind understands that he is really Atman, and that his essential nature is Bliss itself, and to establish himself in this bliss, he has nothing else to do but to know this great truth of his existence. Such a sage is indeed immersed in that uncaused eternal delight or ananda, which is the very essence of his self. The Jeevatman we mistake ourselves to be is but a reflection of that infinite indivisible knowledge and bliss. That is the reason why we have an insatiable longing for happiness, and an inveterate hatred for misery. The reality of man is veiled over by his antahkarana or his inner prakriti, and that is why every man should make an effort to conquer his inner prakriti, and to remove the darkness that hides the face of the truth. The whole of nature could be classified into two categories, the inner and the outer. The outer is the gross, and the inner is the subtle, and the former has evolved from the latter. Thus the subtle prakriti is the cause, and the gross prakriti is the effect. If we conquer the subtle, the gross can be easily subjugated, when the inner prakriti is subdued, the outer prakriti of itself will be brought under control.

After all, man is a part of Nature or the Cosmos, and as such what is in the Macrocosm is contained in the microcosm too, which is himself. In addition to this, sentient beings have instruments of knowledge which may be called the inner nature. And this instrument of knowledge has reached its perfection and full evolution in man. In the immensely vast, infinite ocean of matter which is the universe before us in its totality, the sun, the moon, different whirlpools of (matter, or more accurately) electrons. And man’s physical body is just another tiny aggregate of swirling electrons.

From an atom to a star, everything is an expression of that power which our ancient rishies called ‘Prana’. It is this prana that moves everything; electricity, magnetism, atomic energy are all different modifications of Prana. Sa(prana) visvakarma, Visvatma visva rupah, prajapatih, srsta, dhata vibhurvishy, samharta, mretyurantakah.” Thus the creation and dissolution of this gross universe, and all kinds of motion and actions are being produced by Prana. Pranasyedam vase sarvam tridiveyet pratistitam”. So says sruthi.

Continued in the next article.

– Kumarakom P. Parameshwaran Pillai

I had heard of Sri Rama Devi several years back and had occasionally met Her; but then I did not know Her greatness and so each time I met Her I did nothing more than saluting Her which She answered, every time, with Her usual divine smile. Once when some devotees requested Sri Rama Devi to sing devotional songs, She sang Ram Nam and slowly went into Samadhi. Then in 1948, in Bombay, a high officer of the then Imperial Bank of India spoke to me about the greatness of Sri Rama Devi and Her Samadhi , which by long study, he knew to be of a very high order. I was not only deeply impressed, but felt humiliated, because, the bank officer did not belong to Mangalore or South Kanara, while I was living in the same town where Sri Rama Devi was born, but never knew or realized Her greatness and never cared to go and even to see Her. Naturally, I was eager to meet Her. But two years passed before I could do so.

Then in 1950, my friend and the great and sincere devotee Sri Madiman Shankaranarayan Rau took me to see mother, as many devotees devoutly call Sri Ramadevi. From early in life whenever I met a good and pious man who as a devotee of Sri Rama; I used to ask “Is there any person, now living, who has seen Sri Rama face to face?” No one till then had given me a definite reply. I put the same question to Sri Rama Devi and without any hesitation she said “Yes, I have seen Him” and then went into deep Samadhi. She emerged out of it after some time and with Her usual cheerfulness began to answer questions some people around me put to Her about this unusual experience of Hers. Some asked Her, rather tauntingly, whether the Sri Rama she had seen resembled any of the pictures of Sri Rama She had seen and meditated on; others asked Her, whether it was not Her imagination which made Her think that She had seen Sri Rama and that He had talked to Her. Without getting ruffled in the least, Sri Rama Devi most cheerfully answered: “No, If my seeing you and your talking to me is imagination, then my experience was imagination; but my seeing Sri Rama in His physical form and His talking to me was more real than my seeing you now, and you talking to me.” Sometime, after this, at my request, She was so good as to specially come to Mangalore from Tellicherry, where She was then living, and She delivered a discourse and She and Her disciples sang bhajan songs in the Ganapathy High School Hall in Mangalore. The hall was overpacked. Her discourse and bhajans were listened to with rapt attention and among others, a retired District Judge and an eminent Doctor, both of them highly educated and great social workers, said that they had never listened to a better or more inspiring speech which was in English, a language with which Sri Rama Devi is not well conversant. She studied only up to the fourth standard in school. Sri Rama Devi delivered this speech after She came out of along period in Samadhi.

Sri Rama Devi’s mystic experiences were not a case of ‘sudden conversion’ nor did She, so to speak, stumble upon them, as in the case of some people. They came to Her as a result of twelve years’ hard, strenuous and continued sadhana.

She practiced Karma Yoga by way of wholehearted devotion to and service of Her husband whom ever since Her marriage, She has considered as Her lord and God. She also maintained an ideal home for Her husband and attended to the needs and comforts of all guests, a duty which is considered to be one of the Mahapanchayajnas according to Hindu dharma. She never once shrank from any work of Her duties at Her home. She practiced Bhakthi Yoga by way of constant and ardent japa of RAMANAM. Her trials and sufferings all these years were very great and any other person would have collapsed under the strain. But She withstood everything. Finally She attained ‘Nirvikalpa Samadhi’ and God Sri Rama appeared before Her in the bodily form.

From that day onwards Sadguru Sri Rama Devi has been preaching incessantly, asking people to do japa and practice virtue. To women, particularly, She teaches and preaches, over and over again, asking them to practice Pathivratha Dharma, which is their highest duty, without which all other Sadhanas are of little or no use. This is exactly the advice given by Sri Rama to His Mother Kaushalya when she wanted to follow him into the forest during his exile for fourteen years.

Thousands of people have accepted Her as their Parama Guru and most of them consider Her as an Avatar. Among these are ladies and gentlemen of the highest educational qualifications, who have held with great distinction eminent position in government and other services, and who have done distinguished humanitarian and social services to the public. Some of these were brought up in the lap of luxury and were rank atheists or agnostics; they are completely changed under Sadguru Sri Rama Devi’s teachings and blessings. An eminent personality, who has moved in all ranks of society, once told me, that one great service among others which Sri Rama Devi has done to society is that She has brought peace and joy in several homes where there was unpleasantness and strife before. Sri Rama Devi cured people from incurable diseases by Her blessings and prayers.

May the message of DIVINE MOTHER Sri Rama Devi, spread in every nook and corner of India and raise India and Her people to the highest spiritual and moral height.

– Sri U. Maruthi Rau