Matri Vani Part 1 (Anandamayi Ma).htm.pdf

7/24/2019 Matri Vani Part 1 (Anandamayi Ma).htm.pdf

1/39

MATRI VANIVOLUME I

[ Translated by ATMANANDA ]

With a foreword

by

MAAMAO!AD"A"A

#RI $O!INAT %AVIRA&

!ad'a Visbh(shana) M*A*) D*Litt*

Published by: -

#hree #hree Ananda'ayee #an+ha

ead Offi,e- %an.hal)

ardwar/012134

5entenary edition

May) 6227

All ri+hts reser8ed

!ri,e- Rs* 121

Printed at:

Ratna !rintin+ Wor.s) %a'a,hha) Varanasi [ India]

5ONTENT#

#eite 6 8on 92MATRI VANI

96*63*0367htt:-;;www*ananda'ayi*or+;boo.s;Matri8ani*ht'


2/39

MATRI VANI

I . Foreword by Mahamahopdhyaya Sri Gopinath Kaviraj 4

II. General Advice 11

III. The Path o Sel!"eali#ation $%

I&. Glossary '1

FOREWORD

The pre(ent boo)let contain( ra*ment( o per(onal advice and (+**e(tion( tendered by SriAnandamayi Ma to (ome o ,er devotee( at dierent time(. A( the(e ormed part o letter( -in

en*ali/ dictated by Mother in reply to their own (+pplication(0 their lan*+a*e bear( +pon it the

native (implicity and re(hne(( o the ori*inal me((a*e( witho+t the lea(t deterioration owin* to

the mechani(m o tran(mi((ion.

An analy(i( o the boo)let wo+ld (how that Mother( word( are concerned with vario+(

(it+ation( ari(in* in a man( lie when +nder the pre((+re o circ+m(tance( he eel( him(el +tterly

helple((0 hopele(( and orlorn. ereavement(0 di(ill+(ionment( and a eelin* o r+(tration in lie0

attac)( o ho(tile orce within 0 wanin* o aith0 va*arie( o an +nc+rbed and erratic mind0

protracted phy(ical ailment(!!!the(e are (ome o the nece((ary evil( incidental to ordinary h+man

e2i(tence on earth. In every ca(e it will be o+nd that Mother ha( (+**e(ted practically the (ame

(overei*n remedy!!!vi#.0 the c+ltivation o the habit o rememberin* God and ta)in* ,i( ,oly3ame (+pplemented by an +nconditional (+rrender to ,i( ill and an +n(ha)en belie that all ,i(

di(pen(ation( are wi(e and or o+r *ood. It i( tr+e that the in(tr+ction( conveyed in thi( collection

were *iven to partic+lar individ+al( and +nder partic+lar circ+m(tance(5 neverthele((0 they have

abo+t them the rin* o an eternal and +niver(al appeal to man)ind0 irre(pective o ca(te0 creed0 (e20

a*e or nationality. Tho(e who have the *ood ort+ne o )nowin* Mother more clo(ely are aware

that She ha( not on ,er part any per(onal bia( toward( a partic+lar line o approach a( a*ain(t the

other( and that i in the ca(e o a sadhaka [ spiritual aspirant ] the e2i*encie( o individ+al

predi(po(ition and competence demand e2cl+(ivene(( in a partic+lar direction She never he(itate(

to recommend it.

Mother accept( the S+preme I67A8 o man a( one and the (ame. +t She (ay( that on acco+nt

o dierence o o+tloo) con(e9+ent dierence in ta(te(0 capacitie(0 environment( and way( o

tho+*ht0 path( o attainment become nece((arily dierent. All the(e dierence( are tr+e5 b+t they

are only (+pericial. hat really co+nt( or in each ca(e i(0 whether one ha( or - ha( not the

(incerity o heart0 a tr+th!(ee)in* (pirit and a *en+ine thir(t o the (o+l co+pled with +ncea(in*

activity and +nda+nted aith and a (tainle(( moral character. 6etachment rom worldly aair( and

devotion to the divine Ideal are the chie a((et( or a pil*rim on the path o the Ininite..

In every a*e0 on every occa(ion0 in every t+rn o ort+ne0 in the ield o action and in the

(tillne(( o (olit+de0 a man (ho+ld thereore have a (in*le Aim beore him on which hi( mind( eye

may be (et and it (ho+ld (hine a( i it were ! the pole (tar in hi( mental irmament. To him it

(ho+ld be li)e the maje(tic lord(hip o the S+preme Father0 li)e the :abidin* Grace o the Great

Mother0 li)e the ever lowin* (weet Sprin* o the 7ternal eloved5 it may al(o be li)e theimper(onal b+t (el!con(cio+( li(( o the 6ivine ein*5 it may even be li)e the hidden 7((ence

o hi( own (o+l. 8t i( in the direction o thi( S+preme; 'MAT"I &A3I

>[email protected]*boo)(Matrivani.htm


3/39

consciously striving --- through action, through knowledge and through love. In whatever

condition a man may happen to find himself at the moment of awakening he should bear in mind

that his path really stretches out before him - from there; he has - only to exert himself to the best

of his powers and proceed along the path. If it is true that a man through his limited action cannot t

reach upto the Goal, it is also true that no effort, however insignificant, goes in vain if It is sincere.

Every genuine effort, however imperceptible in its littleness, has a value of its own as a means to

the End; and where It is rightly put forth, this End is bound to be realied in its own time. !ut the"upreme End is above all means. #e have to move forward along the path and utilie the

resources accessible to us. $or who knows at what Great %oment the "upreme &eality will reveal

Itself in all its resplendent glory' #hen once the (ision dawns upon the soul, the defilements and

impurities clinging to it from the immemorial past and accumulated through the apes will vanish

in a single instant like mists at dawn before the rays of the rising sun. )he finite assumes the role

of the Infinite when the Infinite smiles upon it and, being freed from all limitations and disabilities

of mundane life, it begins to live, move and have its being within the Infinite. *ne has naturally to

start with a definite plan of self-discipline suited to one+s tastes and capacities and arranged in a

certain order of temporal and logical seuence, but when

once is Grace shows Itself, the stiff formalities of rigid conventions sink into insignificance. ll

fetters are then snapped asunder and the/Impossible0 not only becomes possible, but

enters into the actual fibre of our being. 1eace

and $reedom are eternally restored to the soul and man realies the ighest Goal of his existence.

)his little book is verily a lustrous string of precious pearls fit to be always worn round the neck

by every devoted child of %other. I heartily welcome its publication and congratulate both the

compiler and the translator on the exuisite sense of propriety they have shown in the selection

and rendering of the pieces.

23th pril 2454 Gopinath 6avira7.

8*)E" *8 )E 1&*898:I)I*8 *$ )&8")E< "8"6&I) #*& von >4%)&I (8I

>[email protected]%atrivani.htm


4/39

t, th, d, dh, nare dentals. They are pronounced by touching the teeth with the palate [ as in French

and German] .

t, th, d, dh, nare cerebrals and require the tongue to be placed against the roof of the mouth [ s in

English] , n being a nasal sound.

thto be pronounced as two distinct sounds, as in rathole!, dh as in madhouse!.

m nasali"es the preceding #owel$n corresponds to the initial sounds in new!

c corresponds to the English ch! as in church!$

s represents a sharp forcefully pronounced sh!

s represents a soft cerebral sh! $

s as in cross.

The accent of the words generally lies on the long #owels.

%edicated at the lotus feet of

&ri &ri 'a (nandamayi

on the sacred occasion of

)entenary )elebrations, *+++-

IN MEMORY OF MY MOTHER

MAHARANI RAJKUVERBA OF GONDAL

SHIVRAJ SINHJI

Hawa Mahal Gondal, Guarat

&eite / #on 0+'(T12 3(42

0*.*5.65*http788www.anandamayi.org8boo9s8'atri#ani.htm


5/39

:(1T 2

GE4E1(; (%32)E

*

- (ll this, which is


6/39

Every moment belongs to God; Endeavour to keep your mind dedicated to His Feet. God, the

Ocean -of ercy, !ho ever blesses the !orld, pours out His grace at all times. "t is incumbent on

man to consider everything that happens to be for the best# $For the best% denoting !hat is most

helpful to!ards the reali&ation of the 'ivine, the reali&ation of the fullness of (liss.

)

*he ceaseless, never-ending current of divine ercy and +ompassion ever flo!s forth; in that

current one should bathe.

ho are the truly !ealthy *hose !ho are possessed of the /upreme *reasure they alone are

really rich and live in abundance. 0oor and destitute must be called the man in !hose heart the

remembrance of God abides not. *o depend solely on Him is man%s one and only duty.

1

2erily, abounding sorro! is the essential characteristic of life in this !orld. Fi3 your mind on

God.

4

*he sovereign and universal remedy is the contemplation of the One. *o think only of Him and to

serve Him at all times is essential for every human being.

5

6et His 7ame be ever !ith you; imperceptibly, relentlessly time is creeping a!ay.

8

*o concentrate only on Him, the remembrance of hom brings release from all an3iety, is meet

and right.

9t all times, endeavour to sustain the contemplation of God and the flo! of His 7ame. (y virtue

of his 7ame all disease becomes ease.

:

ithout the repetition of the 7ame and the remembrance of God, there is no hope of peace on

earth. 6et duty come first and foremost.

"nRama, !ho is the. dispeller of all sorro!, there is arama rest and ease; !hereRama is

not, there is vyarama discomfort and disease.

::

/eite 1 von


7/39


8/39

In the field of His play even getting means losing. This is but the nature of its movement. Think of

Him Who cannot be lost. Meditate on Him alone, on Him, the Fountain of Goodness. ray to Him!

depend on Him. Try to give more time tojapa and meditation. "urrender your mind at His Feet.

#ndeavour to sustainjapa and meditation $ithout a break.

%&

Human'birth ( does it not ordinarily mean e)periencing desire, passion, grief, suffering, old age,

disease, happiness, pain and so on* +et it is mans duty to bear in mind that he e)ists for Godalone( for His service and for the reali-ation of Him.

To say, I do not kno$, I do not understand/ is only ignorance. It is this veil of ignorance that

causes agony and misfortune.

01

2erily, all is $ithin His 3a$. Ho$ can one $ho has been able to accept this be still so greatly

troubled* It is but your duty to consider everything as His. Whatever He may do, try to let the

thought of Him keep you at peace.

The sense of $ant, does it not arise because the desired ob4ect is not obtained* When ones

desire remains unfulfilled, fruitless, to continue craving for the same thing and be disappointedtime and again(surely it is futile. "o long as there is desire, the e)perience of $ant and sorro$ is'

'''from the $orldly point of vie$''' but natural. Whatever you may desire that is of this ever'

changing $orld $ill bring you sorro$, even though momentary happiness may be had at times. To

seek TH5T in $hich no sorro$ is and al. is found, is mans sole duty.

0%

3osing hope is losing all indeed. 6ut has this loss of everything occurred* Is not the heart still

bubbling over $ith desires and hopes* This is only natural it is the innate tendency of the

individual

erfect resignation gives the deepest 4oy of all. 5ccept it as your sole resource. Whatever Goddoes at any time is $holly benign. If you can bear this in mind you $ill be at peace.

00

What you consider to be your duty, you $ill in any case try to carry out, in fact you are doing it.

6ut mans special duty, $hich is the thought of God, the activity of the mind that a$akens the

desire to kno$ $hat you really are, on this you should concentrate! and it is most important to

make a special effort in this direction. Give your attention to your regular daily practice of

sadhana . If circumstances $ill not permit any other e)ercise, let it be only theremembrance of

Him the purpose of it all being the reali-ation of the 7ne Who is manifested in all forms and in

all modes of being.

08

It is through the search after Truth that man can elevate himself. This he should

regard in the light of a duty.

09

That in $hich there is no :uestion of form or formlessness, of beyond form and attributes, of

transcending even the beyond''that alone is $orthy of human aspiration.

0;

Man must go out in search of That $hich is concealed behind the $orld. He should choose an

abode that $ill make it easy for him to proceed to his true Home.

"eite < von 8&M5T=I 25>I

8%.%1.01%;http?@@$$$.anandamayi.org@[email protected]


9/39

26

The word manus (man: anmind, husconscious ] ) itself gives the clue to what man should

really be: a being who is self-aware. ven if he has sli!!ed and fallen, is it not his bounden duty to

use as a lever the very earth to which he has tumbled, and raise himself u! again" #esides, one

does not fall so often. $s a man, constant effort is his duty .%f he does not awa&en to theconsciousness of his own 'elf, what has he achieved" e has but wasted his life. ow many lives

are frittered away age after age in endless coming and going. ind out who you are. *iscover the

significance of the round of births and deaths, its cause and where it leads. +hen man becomes a

traveller on the !ath to his inner being, the distance that se!arates him from his oal gradually

vanishes. ou will most certainly have to underta&e this !ilgrimage to %mmortality, tram!ling

under foot hundreds and hundreds of obstacles and im!ediments.

This is the &ind of manliness that has to be awa&ened. +hy should you remain helpless as if!aralysed" ou only re!eat over and over again that you cannot, cannot dosadhana . +hy" +hy"

+hy"

2

/et 0% cannot1 be eradicated from your vocabulary. Time is gliding away swiftly:

or a few days only lasts this reunion with friends and &insmen. ather u! your !ossessions,

brother, no one accom!anies you on your final ourney.

23

4an may find himself in all &inds of surroundings, yet he must not allow himself to be driven

hither and thither hel!lessly under their influence. %t is his duty under all circumstances to !reserve

his individuality and strength of character intact. To drift with the current is easy enough, but to

stand firm as a roc& is difficult. e who is able to do this will &ee! his head without waveringeven among a do5en !eo!le of different !oints of view and lines of a!!roach. This surely is the

attitude that befits a human being.

29

/oo&, in order to !luc& a rose one has to !ut one1s hand into the midst of thorns. #ut if the rose-is a !erson1s aim and he has a &een desire to !luc& it, he will not refrain from doing so for fear of

being !ric&ed. 4oreover, the reat Mother arranges whatever as necessary for each one .'he

certainly &nows the real need of every individual. |%f one has at least this much faith, there is no

reason at all to feel distressed.

7

Try your utmost never to succumb to anyone1s influence. %n order to become firm, calm,

dee!ly serious, full of courage, with one1s !ersonality wholly intact, !ure and holy out of one1s

own strength, one has to be centred in od.

8

To a human being the most noble, irre!roachable line of conduct should alone be acce!table. %t

is a matter of great reoicing if anyone strives to mould his life u!on this !attern. %n the case of a

woman it means !reserving her integrity and !urity by being com!letely faithful to her husband.

9ot even to allow her glance to fall on any must be her endeavour. nly actions that &indle man1sdivine nature are worthy of the name of action, all the rest are non-actions a waste 0of energy.

$ny line of behaviour that fails to ;uic&en the divine in man should be eschewed, no matter how

'eite < von $9%

8.87.278?htt!:@@www.anandamayi.org@boo&[email protected]


10/39


11/39

There are various modes of living: one is the ashrama of the householder: another to do service,

regarding whomever one serves as a manifestation of the Supreme Being; a third, way is to fix

Self-realization as the one and only goal and advance towards it-with uninterrupted speed and

determination. n !eeping with his inclinations and "ent of mind, everyone chooses one of these

modes of living. #od $imself will ta!e care of -everything that concerns a man who, puts -his

whole trust in $im.

%&

To aspire to the realization of Truth is alone worthy of man. n the home of the householder

'grihashta ashram] there should "e no strain. (llowing oneself to "e agitated "y mental anxiety

amounts to strain; this is not the line to "e ta!en, for "y such a state of mind the power to create

o"stacles is developed.

By see!ing refuge in the )ower that is Bliss, #oodness, Beneficence, the *estroyer of

o"stacles, peace will "e esta"lished in the home. This is man+s special pursuit as well as his duty.

Those sensi"le, intelligent and wise men and women who depend on #od and the #uru an full of

faith, in a spirit of renunciation, endeavour to attain to eality should advance along any path that

is most helpful to their aspirations, ever remaining tranuil and choosing that which promotes

peace. n all one+s actions one must aim at fulfilling one+s dharma.

%/

("ide "y your duty. To live in the home that he has created for himself is surely fitting for a

householder. *o not, however, neglect the search for your real $ome. 0nly when this is found has

one truly come home.

1

n all forms, in all diversity and disparity is $e alone. The infinite variety of appearances and

manifestations, of modes of "ecoming and states of "eing, of species and types, all the num"erlessdistinctions as well as all identity, are "ut $e $imself. 2ith whom are you then angry3 2hatever

anyone says is according to his stage and condition at that particular time and therefore right for

him. Surely, he is only demonstrating what he perceives and understands at that point of his

development. This also is "ut an expression, a guise of the 0ne.

4

To remain calm and at peace under all circumstances is man+s duty. To form a "ad opinion

of a person 5ust "ecause one has heard some gossip a"out him is wrong. $ostility,

condemnation, a"usive language, ill-feeling and so forth, even if !ept concealed within one+s

mind, will and must fall "ac! on oneself. 6o"ody should ever harm himself "y har"ouring

such thoughts feelings.

7

To dwell in the 5oy that springs from the mind+s constant occupation with things divine is

man+s duty. Thin!ing of anything other than #od is what creates sorrow. Be it mantra japa,"e it

meditation, worship, perusal of sacred texts, the simple awareness of #od or a li!e device, "e it

kirtan or religious music all these are different modes of "eing in the divine )resence. 0ne

should always remain engaged in one of them, in fact never "e without $im. Bear in mind: This iswhat this little child reuests from her friends and also from her fathers and mothers.8

8 Mataji often speaks of Herself as a little child and mother , calls children and unmarried people Herfriends and married people father.

Seite 44 von %/9(T (6

%4.41.714http:


12/39


13/39

47

Do not keep concealed within yourself what weighs on your mind. If you write it all to me

freely and frankly, your heart will be unburdened even more. Father, why have you kept it

suppressed within yourself for such a long time? o confide it to this body !Mataji" brings relief,

does it not? ruly, this body belongs to all# for this reason it behaves and speaks, as far as

possible, so as to fulfill the needs of the people with whom it deals at any particular time. $hen the worship of an image or any otherpuja is performed according to the rites laid

down in the sastras as accepted by all brahamanapriests and when kumari puja forms part

of the ceremonial as prescribed by the shastras, then the priests and others concerned must

be allowed to have their say according to what they feel to be correct. $rite this to him% &ut

of course, when this body plays with its friends, little girls and boys, ii does not pay

attention to the in'unctions of the priests the child may be of any caste% he other day,did you not see that the little girl taken as a focus for the worship was certainly not the

daughter of a brahmana! yet the person who performed the pujaoffered clothes, food and

everything else e(actly as it should be done, did he not? o this body everyone and

everything is e)ual.

4*

he +ords is the body, the +ords is the mind, the +ord is all mankind.

-erving anyone is is service only. /ndeavor to keep your mind always elevated. Is there ever

a time when e is invisible? he discovery of this is all that is wanting.

40

o perform ones worldly duties is a good thing. 1t the same time, one has to be mindful of

mans real Duty.

23o matter what work has to be done at any time, try to give your full attention to it and do it

thoroughly. 5nder all circumstances rely upon 6od. erily, e is all8pervading and therefore

can be found everywhere. $ith your whole being invoke the +ord of +ife.

29

o spend your days serving your mother is very good indeed. /ndeavour to keep your mind

surrendered at 6ods holy Feet then alone can there be a prospect of the shadows of

restlessness growing faint.

2:

&y doing service 8heart and mind are purified be convinced of this% 8o engage in service isa very powerful sadhana! do not become impatient. ;ather serve your people with the utmost

calm and have a kind word for everyone.

$henever you say or do anything wrong, beg to be forgiven and try your best not to let a

similar error occur in future. /ven though others may be un'ust to you, 8you yourself should

neither -do nor say anything unseemly.

2www.anandamayi.org>books>;atri"ani.htm


29/39


30/39

will tell you to stay *uietly in one place, and practise sadhana as a sincere and earnest aspirant and

first of all to fill your own emptiness; then the treasure you have accumulated will of its own

accord seek an outlet and thus communicate itself to others #hereas, if you start distri(uting right

from the (eginning (y serving and giving spiritual instruction to others, you will soon (e empty

yourself and repentance is (ound to follow. Of course, if serving and teaching is your aim, then it

is *uite a different matter. ut if you want to attain to perfection, your method of proceeding is not

right, for it creates o(stacles. This (ody 4Mataji ]maintains that you should a(ide (y whicheverof the two paths you prefer. To change one"s mind again and again will not lead anywhere.

#hatever one does must (e done oneApointedly. 'aving turned away from worldly enoyment and

started advancing towards the Goal of human life, one should endeavour to arrive at 7elfA

reali2ation.

186T? 367

;/./1.:1/atrivani.htm


36/39

The Fountain of Goodness accomplishes everything when the time is ripe.

To aspire to That which is Eternal Truth is right for everyone.

Of Thee alone must be the spoken word,

All else is but futility and pain.

GLOSSARY OF SANSKRIT WORDS

atma or atman : -The true elf . upreme E!istence or "eing that is of the nature of elf#

awareness and elf#$elight and behind all manifestations in nature.

atma darsan: %ision of the true elf. The elf is elf#luminous and therefore cannot be

revealed through the instrumentality of anything else.

Bhagwad Gita: The Lords Song. An episode from the &indu epic 'ahabharata in which ri

(rsna, the )thAvatar of %ishnu expoundsthe doctrine of selfless action done as duty, not

for profit or recognition, but in a spirit of dedication to the One upreme "eing. The Gita

is probably the most widely known among &indu criptures and has been translated intoall important languages of the world.

brahmacari: A religious student who devotes himself to spiritual practices and to service, and

observes strict celibacy.

brahmana : A member of the priestly caste, the highest caste in &indu society. The special duty

of a brahamana is to aspire to Brahmavidya, the knowledge of upreme *eality. A real

brahamana has to be a brahamanaby birth, conduct and knowledge of the brahamana

Candi or Durgd Saptshati : +art of the Markandeya Purana t deals with the descent of the

upreme +ower (Mahasakti) that manifests to con-uer the evil forces that invade not onlyhumanity but also the realm of the dewas. t consists of three sections representing the victory

of the $ivine +ower in three different ways over three destructive evil forces on three

memorable occasions taken from history.

dharma The /aw of being. t signifies the inner principle of religion. $harma may also mean

righteousness or duty. 'an0s dharma is to reali1e his innate $ivinity.

dhyana: 'editation. t is of different kinds, according to whether its ob2ect is e!ternal or the

sense faculty itself, namely the ego that is behind the whole process. The highest dhyana is

transcendent and discriminative in character and can come about only when the ego#consciousness

is dissolved.

eite 34 von 35'AT* %A6

37.78.987:http;;www.anandamayi.org;books;'atrivani.htm


37/39

diksa: Initiation into the spiritual life, effected through the grace of the Guru who represents

the Divine. (See also Guru]

Durga: The Divine Mother as Protector and Fosterer.

Gayatri : A sacred antra of theigveda! a h!n to the sun, recited dail! "! #indus of the three

upper castes after the! have "een invested with the sacred thread.

grihastha dharma: According to #indu s!ste, huan life is divided into four successive stages

or asramas loo$ed at fro the viewpoint of the pilgri on the spiritual path. The grihastha

dharma ofthe arried householder is the second stage, preceded "! brahmacarya! the stage of

the celi"ate student.

guru %Spiritual guide and teacher. According to the #indu tradition, the candidate for adission

into the spiritual life has to place hiself under the guidance of a competent teacher whousuall! gives hi initiation "! antra. This antra is the representative of the deit! ("shta) of

the discip&e and has to "e repeated "! the disciple regularl! and in a specific anner.

"shta% 'iterall! )eloved*. The chosendeit! one worships, the +"ect of one*s supree desire. It is the particular aspect of the Divine with which the disciple will have to "e in

perfect counion "efore the Supree Gnosis "ecoes possi"le. The"shtaappears

as a person on the lower plane, "ut in realit! is nothing "ut the Self that is "e!ond for, the

Supree in its aspect of )liss.

"svara: The -reator and 'ord of the universe, theSaguna Brahman.

#apa : The practice of repeating the 'ord*s nae or a mantra as a eans to a continual

recollection of #is presence. The repetition, as one of the dail! disciplinar! eercises, a! "e

for a fied or indefinite nu"er of ties.$apa a!"e vocal, sei/vocal or ental. The las tissupposed to "e the "est. It a! "e practised, either without rh!th or rh!thicall!, following

the natural rh!th of one*s "reath. The counting during #apaa! either "e done with the

help of one*s fingers in the prescri"ed anner or with the help of a rosar!. $apaa! also "e

done continuousl! without counting.

karma % Action, the result of action, as well as the law of cause and effect "! which actions

inevita"l! "ear their fruit.%armaoriginates fro the individual self in ignorance functioning as

an active agent. 0hen an reali1es his own true Self $ara ceases for hi.

%asi &isvanatha: An epithet of Siva. The presiding deit! of 2aranasi.

kheya'a : +rdinaril! a sudden and unepected ps!chic eergence, "e it desire, will, attention,

eor! or $nowledge. Matai, however, has given the word a uch wider eaning. She

descri"es as%heya'a the incoprehensi"le acts of the Supree, as for instance #is dividing#iself in creation, etc. In Matai*s case no there is no ego to account for #er oveents,

feelings and thoughts. 0hen She uses the word%heya'a with reference to #er own person,

it ust "e understood to denote a spontaneous upsurge of 0ill, which is divine and therefore

free.

kirtana : The chanting or singing of the naes or glories of God. It a! "e perfored "! one

person or "! a group of persons to the accopanient of usical instruents ostl! drusand c!"als.

Seite 34 von 35MAT6I 2A7I

3&.&8.98&:http%;;www.anandaa!i.org;"oo$s;Matrivani.ht


38/39

%umari pu#a: A ceremony in which a small girl below the age of puberty, usually the daughter

of a brahmana is worshipped as the representative of the Eternal Virgin, the Mother of the

entire universe.

(i'a : Literally, play. Movements and activities of the upreme !eing that are free by

nature and not sub"ect to laws. #he creation, is e$plained by the &aishnavas as the(i'a of %od.

Mahadeva: iva.

Mahasunya& %reat Void means Absolute 'onsciousness, characterised by the absence

of all creation .Sunya or (ordinary) void is the interval or gap between every two persons, things,

feelings, thoughts, ideas, etc. which of necessity e$ists in the world of duality.

mantra & A series of sounds of great potency. *t is the sound representation of the "shta Devata.

+ame and form are inseparable if, therefore, the name is instinct with life, the form that it

represents is bound to reveal itself, provided the practice is intensive enough. A mantra is a word

of power, divine power transmitted through a word.

prana pratishtha : -hen an image of a deity is consecrated for worship, a connection is

established with the particular aspect of the ivine which it represents. #his is called prana

pratishtha. #he image therefore becomes a live focus for the transmission of divine power

and blessing.

prasada : /ood offered to a deity or saint becomes prasada when it has been accepted and

blessed. *t is then parta0en of by the devotees.

pu#a: 'eremonial worship of the 1indus. 2ffering of various articles representing

aspects of oneself to the ob"ect of adoration.

ama: ri 3amacandra , an incarnation of &isnu, and the hero of theamayana. Mata"i has

often e$plained the actual significance of the word 3ama as ananda(bliss4.

amayana: A 1indu epic, dealing mainly with the life ofSri amacandra and his consort.

sadhaka: 2ne who practises sadhana .

sadhana: piritual practice performed for the purpose of preparing oneself for5elf5reali6ation.

Sadhu& 2ne who has dedicated his life to spiritual endeavour.

samnyasa: 3enunciation. According to the 1indu system it is the last stage of

human life, in which a. man renounces family, possessions, caste, social position,

etc. in fact everything to which he is attached7 and surrenders himself to the

ivine. #echnically, it is of two 0inds, vividisa samnyasa preceded by a sense of

detachment from the world. #he other is vidvat samnyasa, which is samnyasa par

e$cellence, preceded by the dawn of brahma #nana(reali6ation of the !rahman4. *n

the former, certain rules of discipline have to be observed. #he latter is absolute

freedom.

Samnyasin: 2ne who has ta0en samnyasa.

Sastras: The sacred Hindu Scriptures.

eite 89 von 8:MA#3* VA+*

8;.;


39/39

Date post:	20-Feb-2018
Category:	Documents
Upload:	tseeker
View:	244 times
Download:	2 times

Matri Vani Part 1 (Anandamayi Ma).htm.pdf

Documents