Shri Mahalakshmi Puja: The innermost stream of Brahmanadi

Kolhapur (India)

Upload transcript or translation for this talk

“The innermost stream of Brahmanadi” Shri Mahalakshmi Puja, Kolhapur (India), 3 February 1984.

So we are all here now in this sacred place called Kolhapur. The Goddess killed the asura called Kolhasura here, who was a very bad demon; who was born again recently, but he died also.
So thank God the death of Kolhasura has taken place!
This place, specially, is marked because from the Mother Earth the Mahalakshmi energy was emitted specially from the deity of Mahalakshmi.
And, as you know that, Mahalakshmi is the ascending power within us, through which we ascend.
It’s like the staircase which takes you into the Realm of God, and so it is very important.
And Maharashtra’s deity is Vitthala, Shri Krishna. Because it is the ascending power of Vishnu, to Shri Krishna, then Mahavishnu and then to Sahasrara.
All this is possible because we have got Mahalakshmi channel within us. If you did not have sushumna we would have been like animals only.
Even animals have this channel up to a point.
As you know they can come up to the Void.
But after the Void the ascent as human being starts through this Mahalakshmi energy within us.
So this energy is very important and that one is very much worshipped in this country.

First this energy starts working within us as seeking: seeking shelter and food.
Once the shelter is established, which is established through the Mahakali Shakti. I mean when it is in the heart of an animal — a sense of security is established — then he starts seeking food. In the same way human beings also, once he is established in his security, then he starts thinking of feeding himself, looking after himself. So at the very primitive stage the human beings first tried to establish their security by getting into some caves or some shelters where they could abide without fear to life, because if there is no life you don’t think of food, for example if there’s an emergency.
We had very bad floods in Patna, and it was such a bad flood that people had to go in the upper storey and look after their security, that was the first thing.
Which is such an innate feeling in human beings, to preserve life, and that comes from the Mahakali’s powers. And when they went up there, they told me that they didn’t have food for three days but they had never thought of food. They never even thought they were hungry! They were only worried that the water may rise up to that point where they are and they’ll all sink and die. So the only worry was that how to exist, how to survive, and the food question did not come.
But when people starve they also start thinking of insecurity, that they may die, and then they start thinking about food. So the first security comes in. Then the second comes: the sense of food.

In emergency, the sense of food that comes is the beginning. But later on we start putting our attention to food, then the enjoyment of the food, then discrimination of the food; and all those things, you see, various things start coming into us and we get lost with this Mahalakshmi tattwa.
The more we worry about the food, the more we worry about the taste of the food, the more we worry about the time of the food…
I mean, one can live without food for two, three days very easily, there’s no problem.
But we think that we are used to breakfast at eight o’clock [so] we must have breakfast at eight o’clock. Like, Indians are used to their lunch at ten o’clock [so] they must have lunch at ten o’clock.
This is all our slavery to time, and that’s how our seeking, which is higher, finishes off.
Then they’ll start talking about food all the time. This is, of course, Mahalakshmi’s blessings that we think of food, but She doesn’t say that you get lost with it. So we get lost with it and once we are lost with it, then our seeking doesn’t become higher. Our taste habits — we like this, we like that, this is good, that is bad, we’d like to have this — still if it lingers it keeps us down.

Whatever we get we should try to eat. Whatever we think good, may not be good for us. It may be good for the tongue, but may not be good for us, may not be good from vibrations point of view.
So whatever God gives us, whatever is there, is good, vibrate it and eat it.
Also then the preservation sense comes in that if you eat wrong type of food, then people start thinking that this will also ruin their security because they may lose their health.

Then they start thinking about it. Up to a point is all right, but if you do too much, then you get out of the circulation. In the sense that if you are flying through…
Will you please pay attention here? I am surprised that you are Sahaj Yogis. How is it your attention goes to small things like that?

There’s a lady still looking at that side.
Please try to put your attention to what I am saying. Is it important then, because they are bringing something, must you see that?
I mean, this is really silly at this age.
Now you are Sahaj Yogis, your attention should be concentrated.
So now the attention more goes towards the acquisition of better facilities for food, or better food, or whatever you may call for health food as you call it and…That also if you go too much, you can touch the banks, but you shouldn’t cross over and walk through, otherwise how will you move on the river, that’s the point.
So we start building up that sort of a nonsense also: “This is good for health, this is not good for health, that is good for health.”
And health for what? For what is the health? Health is for having a good attention, which you don’t have! It’s lost in the food. And some people I have seen, they are just still lost in food, completely. Though they have got the glimpse of Sahaj Yoga, but still they are very much attached to food. So that sort of an attitude must be changed. We should see where we go and get ourselves attached and lose our attention.
This is very important that we should be very careful about our attention: where is it?
So now the attention moves on with that.

I mean, those who still move further and don’t jump on the banks, still move in the river, further on.
The attention goes on, then they think that, you see, this kind, it works all the time the insecurity part of it within you. So that, “This food could be lost, so what should we do to have better food?”

So they’ll start thinking of money. So you know that the barter system became a system of money. People started having money. But then, apart from food, clothing, other things started and people started moving with it to the Mahakali power more and more. And the creative power more and more.
The banks are also becoming subtler and subtler, the movement has also become subtler and subtler. So as the man started moving higher and higher, arts developed on the right side and the idea of quality of life or quality of security changed.
So both the sides becoming subtler and subtler and the growth becoming subtler and subtler, man gets again lost into those subtler banks, on the right and the left.
But still you have to move further.
So the Mahalakshmi power takes you higher and higher.
That time then you think you must express yourself. And the expression starts in arts, culture. It starts also in your living, in your institutions of security, like political advancement, political institutions.
And that’s how human beings reached a point where now they think they have done all that was possible, but still in a subtler way they are still lost.
So the Mahalakshmi tattwa went up to say Christ, up to that point, and still people have not gone into the subtler side of that. They are still on the banks, moving towards the banks, not in the centre of it. (12.44)
In Sahaj Yoga what happens is that the pure desire, that is Kundalini, is kept at the beginning of the life, just at the beginning of the life, when you were not even a human being.
Even below is carbon and all the journey from carbon onwards is to be retraced again through the Kundalini. All this journey that you did on the superficial level of this Mahalakshmi stream has to be redone in the innermost way, to penetrate through all these subtler centres, which are inside the stream, not outside — because if you are on the outside, you always go to the banks — from where you cannot see any banks, there’s no attention that could be taken to the banks, but you move further, like a jet.

And this Kundalini is the one that’s the true desire, but your attention has to be on the target. Even if you say that the Kundalini is the moving force, still where is your attention? Still your attention is on the banks, so you come up again superficially. You come and just float superficially and then again jump onto some bank.
Then again I’ll have to put you down inside the water, “Go inside, inside.” Again go back to the Kundalini. Again start your journey.
But from the very beginning steadfast if you move towards the target, towards the Spirit, then I have no problem.
But it doesn’t happen with human beings. They are so much used to the attraction of the banks that they always come up, float, go to the banks and again sometimes settle down there or again come back. So the journey is upward, downward, downward, upward. Though the movement of the Kundalini could be such that you jump like a jet and set down there.
The day that starts I’ll be the happiest person because it is too much sometimes for me to make this kind of a journey four times up and down with everyone, because of the so-called attachments they have outside.
The inner movement with a detached mind, if they accept the situation and they decide within themselves that, “I am going to do like this, I have decided on this,” they can work it out.
But it’s not so. Mostly the attitude should be that Mother is like a mirror. And we have a mirror in front of us, so we know how we are proceeding.
So in the mirror if I see myself like this, better get rid of it and go ahead.
But on the contrary if Mother says something to someone, that, “This is so,” then they feel hurt and again float up.

The mirror has to say something. Supposing you have some spot on your face the mirror is not going to please you, it will say it is there.
So you don’t hit the mirror and you just don’t get angry with the mirror, do you? You see that you clear yourself because you don’t want to have any spots. But [it’s] just the other way round. What happens with people, I have seen, is that if you tell them anything or you just tell them, “This is wrong,” they’ll first explain, argue, this thing, and if it doesn’t work out then they will just get angry with Sahaj Yoga and give up. As if they are obliging Sahaj Yoga.
As if they are obliging Mother. Actually you are obliging yourself. You are not obliging anyone.

Well, if you take up that kind of an attitude, then only you will realise that you have to move forward without looking left or right.

So we have had many experiences, quite funny: if you look back you can see that you have been sometimes Romeo and Juliets, sometimes you have been money-minded people, sometimes you have been quarrelling, fighting, arguing type. All kinds we have had. But those who forget all this and shoot off towards the goal are the best and the most sensible.
They are the most selfish people, because they know what selfishness is. All the rest are stupid because they are losing their time.
There are some people I have seen who also try to use Sahaj Yoga for making money or making something for Sahaj Yog, sort of a thing, and making some money out of it or sort of a thing. You better make yourself, is the best way! And enjoy it in a way that makes you happy and makes others happy in the Sahaja stream.
But getting out of the Sahaja stream and doing something is again coming out of that innermost channel of Brahmanadi, outward, again floating and going to the banks, again going down, because every time you go down like that you have to start your Kundalini again back.
It’s a very difficult thing. And the force of the Kundalini gets spent up.
So one has to understand that, if you have to do this journey, you have to be a determined person. You have to be a disciplined person yourself. Nobody should tell you that, “Discipline yourself, do this do that.” You have to do it. What others are doing, firstly the attention is there. I mean, even if somebody brings it here, everybody’s attention must go there. What is there to see? But this is nothing. This is a very, very superfluous thing.
But even serious things should not attract your attention. Your attention should be on the solution of all the solutions, blessing of all the blessings, the emancipation of all the emancipations. You shouldn’t worry about anything else.
You just worry about that connection, which is being established and nothing else, everything is looked after. It is as simple as that.

If this connection is broken the simple thing is to keep the connection on. What’s the use of polishing this, doing this, doing that?
Are you going to get the connection back?
This is a simple, practical thing we forget.
And once we start forgetting that practical side, we become retarded in our progress and what we find, wherever we are, we are there.
Like in this Kolhapur, I would say, when I come, you will see tonight, there will be a huge crowd, very huge crowd, always we have. Out of them how many really take up this journey? Very few!

Doesn’t matter, you shouldn’t mind it, because they are not wise yet. But those who become wise, who take up the journey, also in between [like a] jack-in-the-box they come out.

Suddenly I find somebody floating.
We are going through the submarine and they just jut out. This is how it has happened with all our journey.
And at this place when we are, we have arrived here not by plane, not by car, not by roads, but through the innermost core of our heart, we have arrived here, the brahmanadi.
We have arrived at Kolhapur, at Mahalakshmi’s point, through the most innermost part, and that’s how we are here.
So we look at this place in a very gross manner, that’s our old habits.
But the new habit should be vibration-wise where are we? What is it?
Once you develop this I can definitely completely transform this Kolhapur into another place. You are like my channels.
When you go with me, I use you as my channels.
But what I find [is] that the channels are sometimes crooked, sometimes broken, sometimes there are holes and the energy is wasted. So it is the duty of all the Sahaj Yogis who are travelling with me specially, is to be the channels. But if you take an attitude that you are here as guests, you are to be looked after, the arrangement should be good, that should be good then there’s no meaning to your travelling.
You are travelling like saints who travelled with Buddha, even much more, because they did not do anything.
But you are the channels. So, as you are the channels, you have to keep your channels open, efficient, and you should work it out.
Today is a special day for all of you, is called as Mahabeej, the day of mahabeej, means all the mantra’s have a beeja and the mahabeeja of that is Omkara himself, Omkar.
And in the first place, this Omkara was like an egg, Brahmand. They call it Brahmand. The whole Brahma becomes a anda (egg).
Of course, when they say ‘Brahmand’ even Sanskrit people don’t know that they are talking of an egg. Brahm-anda. The anda of Brahma. That is the first beeja.
And how this Brahma, this vibrations, how they were created. In the first place, when the Devi separated from Shiva, before that she had gone round him, as you know. And then Shiva told Her, Sadashiva told Her, that you have to now create. And the separation took place.
So He came out of that pradakshina (प्रदक्षिणा), or you can call it the elliptical form, and when He came out of it that created a kind of a sound, sound that had this Brahma in it. So that Brahma was left in that area. As I have told you that first the Devi went round Sadashiva and created a garland. That garland had covered Shiva in it. Like the nucleus inside. But when Sadashiva went out of it, it created a sound, and that sound filled the whole of that andakruti, means the form of an egg and that is the mahabeeja. That is the Omkara, and that is reborn as Shri Ganesh and later on as Jesus Christ.
That’s why at Mahalakshmi’s place to come with Mahabeeja day, is a very significant thing, because Mahalakshmi was the mother of Jesus — Mary — and her son was the incarnation of Mahabeeja.
So to come here on such and such day and to do Mahalakshmi’s puja is a very big privilege, is a great privilege for all of you.

And with that privilege you should humbly do this puja and try to get into that mahabeeja, become one part of that mahabeeja, which is this Brahmand, the whole Brahmand, Brahma’s anda — ‘anda’ means egg — is created, be part and parcel of that. And not to create any angularity or any kind of a misrepresentation, but be homogeneous with the whole Brahma.
One has to put attention to your Brahma Shakti which is manifested as vibrations.

Today the vibrations are so great, that I didn’t think I would be able to speak on this, but somehow I have managed.
I hope you all have been able to understand the subtlest of subtle that I have talked to you today.

So when you travel with me you should not think you have come here to see the whole land and all that, or to enjoy life. You have come here to become the channel of your Mother’s work.
If you understand that, then you will be able to realise that God has given you a very appointed place.
So I would request you, be deserving, deserve it, and assume your seats, coveted places where God has put you.

MayGod Bless You!