Following are selected samples of Brahmajna Ma's Teachings and Revelations. A complete compilation can be found in the book on her life published by Shri Dhirendranath Sen. Her teachings touch on many aspects of spirituality and spiritual practice but in a very easy and understandable language. Her original teachings were in simple Bengali; these translations are by her devotees.
As such, her teachings provide a clear exposition of many aspects of Sanatan Dharma or the Eternal Spiritual Laws which are revealed in the Vedas, Upanishads and by the Teachings of similar 'Realized' beings. The uniqueness of her Teachings is that She became Self-Realized without the benefit of any knowledge from books or other Gurus.
Note that brief citations on Her Life and Teachings can be found on the Internet by searching for 'Brahmajna Ma' in Google. These citations are extracts from the various books that are referenced below with links to their full texts.
Facebook site of Ramana-Hridyam where Mother's Teachings are frequently displayed
Selected Teachings:
An excellent analysis of Brahmajna Ma's Teachings is given in the article referenced below.
On the Nature of Supreme Self:
Don’t look to anyone—remain unmoved |
There at your goal is found no happiness, No misery nor any turmoil there.
‘I is always quiet, calm—seat of pure bliss,
Religion, irreligion, birth or death, Virtue or vice, the threefold bondage of Dark misery,
the scope for more than one Or absence of this Scope,
besides knowledge of all duality, there don’t exist.
The Supreme Self alone, ’t is That that is!
On Death:
Jiva comes and goes divested of everything except virtues and vices. At death a man does not take with him anything gross, but his mental predilections go with him; in the mind the seeds of desire for some sense objects remain.
On Transitoriness of the World:
Always ponder over the transitoriness of the world. This will cut asunder maya and ignorance (moha).
To understand real transitoriness of the world is knowledge. Buddha had this knowledge, so he could give up a kingdom, but for want of this knowledge a naked man cannot even give up his loin cloth.
On Will:
Will is at the root of everything. Be it a virtuous or a vicious deed, will is at the root. That you want to know the Truth is your will and that you are occupied with unreal things is also your will. Where there is will there is a way.
A Jiva can be a Shiva by will. If one is earnest about the attainment of Truth, (then) one is not afraid of misery and hardship and no impediment is felt
On Kundalini:
What is the power of Kundalini? If closely examined it is found to be nothing but a strong desire to realize the Self. The awakening of Kundalini is to make the desire intense; when desire becomes strong, a change takes place in flow of breath and the working of the nerves.
On Reality:
What seems true in the dream state is found to be untrue on waking. Similarly what is regarded as real in the waking state is known to be unreal when the mind becomes still and the knowledge of truth is achieved. This is the evidence to prove that waking state is as unreal as the dream state.
On Maya (Delusion of material reality):
Each and every Jiva is born from Brahman, in fact every Jiva is Brahman; but owing to the illusion of Maya there exists the lingering conception that he is a Jiva - this is Maya. The Jiva always falls a victim to death, still every man remains effortless as if he would never die - this is Maya. Man's body, limbs and parts of limbs always undergo change and after death the body vanishes into space, still there exists the conception that the body is real and that it is the fountain of happiness - such a notion is verily Maya. Similarly the visible world in all its varieties is Maya, because that is Maya which has no existence in substance (reality) and is the creation of the mind. This world is the outcome of imagination, whatever is seen, heard or enjoyed has its existence in the imagination of the mind. In the absence of the mind all these have no existence. At the time of (deep) sleep these do not exist (for the sleeper), so all these are unreal Maya.
On Renunciation:
Renunciation of material objects is not real renunciation. Giving up attachment is true renunciation.
Know it for certain that renunciation is the great power. Giving up homestead and house is not renunciation; it (true renunciation) consists of giving up spite, blame, fame, honor and desires.
On Dwaita and Adwaita:
Dualism is a step to Monism. Those who are unable to understand the Adwaita doctrine can achieve that through Dualism.
You hear different things from different Sadhus. This is because one man can only tell you as far as he has understood...... Actually the final Truth is neither dwaita or adwaita, but devoid of both.
On Guru:
Guru is Suru..... Unless man can find a Guru in whom he can place his fullest faith then he cannot be said to have begun a religious life.
On Stilling the Mind:
When water becomes waveless it can reflect clearly. Similarly, if the mind becomes still, all delusion disappears and the roots of all doubts in the heart become torn and the Self is realized........ In the sea of mind the breeze of desires creates waves. If this breeze can be stopped, the sea of mind becomes calm.
On Meditation:
Remain engrossed in your own meditation,
Embracing your eternal spirit, staying at your permanent location
Sing all by yourself an exclusive song of your own,
Search within yourself, get immersed in your own,
On your own feet learn to stand all alone.
In the illusive webs of nature by mistake you are an imprisoned creature,
Now it is time for you to know yourself
realize that your form is absolute and whole, that you are an immutable soul,
Now it is time for you to become yourself.
On Knowledge, Devotion and Action:
Man himself is the embodiment of Bliss. ‘To obtain that Bliss so much ado and fuss are being created onthe paths of Jaana, Bhakti and Karma. Some people give prominence to Jnana, some to Bhakti and some others to Karma, Men are busy merely reasoning over the superiority or inferiority of these. When real Knowledge dawns or real Devotion springs up there remains no scope for any discussion of the respective merits of Knowledge, Devotion and Action. Want of comprehension as to what is meant by Jnana or Bhakti gives scope for difference of opinion. Jaana, Bhakti and Karma have the same import—an attraction. What is Bhakti? It is to cherish an attraction to One by reaching Whom all wants are satisfied and perfect Bliss is obtained. Some call this attraction Bhakti and some Jnana, but the same attraction is at the root of both. It is necessary to know first whom to love so as to be devoted. Only when you know that there is One, will there be the inclination to be devoted to Him. This aspect of knowing is itself termed Jnana. So you see when knowledge is wanting devotion cannot grow. What is the object of action? To seek to please this One;- when it is known that there exists One who is the creator and administrator of the Universe then only will there be the willingness to please Him. In the absence of Knowledge, Devotion and Action cannot come into play.
Hear meditative readings of Brahmajna Ma's Teachings in these wonderful recordings by Buddhist Nun Samaneri Jayasāra.
Revelations >>>
Thakuma or Brahmajna Ma's revelations mostly emerged spontaneously from her mouth as she would come out of deep meditations. The words would often flow out as simple songs. She would often repeat these songs later word for word even though they were not written down. Most of the revelations explained the nature of Her True Self or the Supreme Self deeply embedded in each person. Here are some selected revelations.
Her Words on achieving Self-Realization:
"Today I am filled with joy, today my happiness is unbounded.
I have no hunger, no thirst.
I am devoid of birth, I am without any fear of death.
I am supremely radiant and everlasting - an embodiment of goodness and a personification of the supreme being.
I have learnt who I am, oh dear, I have learnt who I am and that is why I am so very happy today. "
"I am the supreme light, eternal benevolent ever conscious mind.
I am invincible, immortal. I am undeterred by fear of any kind,
I am undivided, inexhaustible, I am without any alternative
I am not mind, intellect or body, joy is my natural prerogative
I am devoid of hunger and thirst, I am bereft of vanity
I am free from all desires, I am an immutable identity
I have no father or mother, no son family or friend
I have no chores to perform, no birth, death, beginning or end"
On being Self-Realized:
I am the cause of the creation of the world, I am the cause of its annihilation
The single cause that prevails beyond all causes, I am that as well
I have realized myself, I am the essence of all essences, the source of all origins
I am never born, nor ever do I die
Her Words right before Death or Final Samadhi:
I am without alternative - undivided, inexhaustible
Untouched by age or ailment - I am devoid of fear
I am the innermost essence - the source of all origins
Never am I born - nor ever do I die
I am beyond the reach of time - ever existent
Never diminishing or expanding - I am equal everywhere
I am formless - and yet undivided in form
Devoid of the three mortal characteristics - yet I am whole, primordial
I have no fear or apprehension - no desire for salvation
Never any bondage - no pangs of childbirth
I am without shelter - in this whole universe
In my own thoughts I abide all the time
On Her True Nature:
Supreme lustre am I, I’m everlasting, good;
Fully aware am I, devoid of death, decay;
I have not any fear. I am eternal, whole,
And free from throbs of thought. No intellect have I,
No body nor a mind—my real nature’s Bliss,
No hunger, neither thirst, nor ego have I got;
No wish have I—I’am free from every sort of change;
No father, mother, son or family have I;
No duty, no birth no death doth appertain to me.
On the Nature of One's True Self:
Who are you, can you ever on your own ascertain?
And yet I, I and I — you go on saying again and again.
The sky among five attributes, life, intellect, body and mind
which name and form have you assumed, a home—where shall you find?
Lust, anger, greed, obsession, which of these are you?
A male or a primordial female, introduce yourself, please do.
You are acting a part on a stage of illusion and within
you are dressed up and dressing others as father, mother or kin.
You are burning ceaselessly with unchecked desire _
enjoyment intensifies lust like adding fuel to fire. —
Are you constantly consumed by the blaze of three afflictions?
And yet you are pure, wise and ever free from depressions
You dwell in an imaginary world of body, intellect and pride untold:
but you are an entity of ‘Brahma’, open your inner eyes and behold.