The Mother's Gentle Smile

 

“With her gentle smile that shines like the cool rays of the moon, the Mother immerses the mind of her beloved consort, Lord Kameshwara(Mandasmita prabhāpūra majjatkāmēśa mānasā).”

Let us try to imagine why the Divine Mother smiles so, and what thoughts in Kameshwara’s mind might be the cause of her sweet laughter.

Perhaps the Lord, the Moon-crested one, was anxious: “She may be upset that I wear upon my head the Moon who was cursed by her father Daksha Prajapati.” To reassure him, the Mother might have smiled and said: “Swami! Even before you, I had adorned the crescent moon of the eighth night (ashtami) upon my forehead, shining beautifully(Aṣṭamī candra vibhrājadaḷikasthala śōbhitā). Not only that—I wear both the Sun and the Moon as earrings!(Tāṭaṅka yugaḷībhūta tapanōḍupa maṇḍalā)” And with that smile, his mind found peace.

Maybe the Ganga-bearing Lord worried: “She may resent me for bringing Ganga into my matted locks as a co-wife.” Then the Mother, smiling, might have said: “When half of your cosmic body itself is me, why would I ever be jealous of a tiny stream flowing in a corner of your hair?” And the Lord’s heart was soothed.

Perhaps the Three-eyed Lord trembled: “She may be angry that I burned her nephew Manmatha, who was trying to unite us.” The Mother might have laughed softly: “That poor boy was foolish! He tried to unite us with desire when in truth, through tapas (penance), we were always one. You were already mine, for I am Svadhīna Vallabhā, the mistress of my own beloved. But don’t worry—I revived him with my power as Sanjīvanī, the medicine of life.(Hara nētrāgni sandagdha kāma san̄jīvanauṣādhiḥ)”

The Father of Ganesha might have been filled with sorrow: “In anger I cut off the head of the beautiful son she created and gave him an elephant’s head.” The Mother, smiling compassionately, may have said: “No matter what the head is, every mother sees her son as the most beautiful in the world!(Agajānana padmārkaṁ)”

Perhaps the Lord, the beloved of Vishnu’s sister, worried: “She may mock me that I once was enchanted by the woman’s form taken by Vishnu, though I already have such a beautiful wife at home.” The Mother may have smiled sweetly: “The beauty of even father of the god of love himself comes only from my glance.(Anaṅga janakāpāṅga vilōkana) How then you could escape being charmed by Vishnu?”

The Lord of the Cremation Grounds may have wondered: “She might be displeased that I roam all day in burial grounds, covering myself in ashes, while she awaits me at dusk adorned with ornaments.” The Mother may have laughed gently: “What are these delivery halls or cremation grounds to me? With every blink of my eye, worlds are created, sustained, and dissolved.(Unmēṣa nimiṣōtpanna vipanna bhuvanāvaḷi)”

The Blue-throated Lord may have thought: “She might scold me for suddenly vanishing, drinking deadly poison, and returning with a blackened throat.” The Mother may have smiled with courage: “Swami, whatever you drink, I have no fear, for I am Sarva-mangalā, the source of all auspiciousness. Moreover, I am the medicine that can cure even Rudra himself!(Śivā rudrasya bhēṣajī)”

The innocent Bholenath may have worried: “She may reproach me for granting the destructive boon to Bhasmasura that almost consumed me.” The Mother might have smiled comfortingly: “When you have a brother-in-law who is the very sustainer of life (Vishnu), why fear? Did not my brother come to your rescue?”

Perhaps the Lord thought: “Poor Nandi has served me always, but now she has a new lion as her vehicle—he might feel threatened.” The Mother may have laughed: “In creation, though beings are different, even natural enemies, within a family they learn to live in harmony. That is the lesson of our household for the world.”

The Lord, clothed in tiger-skin, might have thought: “She may question me, for she rides the very tiger whose hide I wear.” The Mother may have smiled: “All the skins, all the bodies, all the forms of this creation are but my play. I am the Kṣetra svarūpa(field), Kṣetreśī (the goddess of the field), and Kṣetrajña-pālinī (the protector of the knower of the field).”

The Lord of Dissolution may have feared: “My fierce Pralaya Tāṇḍava may destroy the cosmos too soon.” The Mother may have laughed: “Do not worry. I shall balance your dance of destruction with my Lasya dance of joy, turning dissolution into delight”, forgetting that she herself is a Layakari.

The fair Lord might have mused: “How strange that though I shine pure and white like crystal, I am wedded to this dark wife.” The Mother may have smiled knowingly: “Why only black? I am all colors. I am Kāli, I am Śyāmala, I am Gauri. From me, the threefold nature of prakṛti flows, and from my essence even your whiteness arises.”

The Serpent-adorned Lord may have fretted: “She may fear these hissing serpents I wear.” The Mother may have smiled lightly: “What are serpents to me? Even my brother Vishnu rests forever upon a serpent couch!”

At Kālivana Ashram, the Lord Ramalingeshwara may have joked: “See, half the day the devotees spend not in the Shivalaya but in the Ramalaya, still calling it Devi Navarātri.” The Mother may have laughed: “Every woman delights when her life’s festivals are celebrated in her parental home! And Swami, do not forget—every Friday in Śrāvaṇa, your sister Varalakṣmī Devi is worshipped in your very temples. This year, there was even an extra Friday!” And the Lord himself laughed in return: “Ah! So that is why Navarātri is longer by an extra day this year!”

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Thus, in the tender conversations of Parvati and Parameshwara, as they exchange gentle smiles that shine like moonlight, what more could anyone desire than to let life pass beneath their radiance?

Sanchaladvala Sannaddha Lambamana Shikhojvala

A Name from the Hanuman Ashtottara Shatanamavali

“Om Sanchaladvala Sannaddha Lambamana Shikhojvalaya Namah”

Sanchalat – moving swiftly,

Vala – with the tail,

Sannaddha – fully prepared,

Lambamana – resting upon,

Ujjvala – shining brightly,

Shikha – with a flame.

This name brings to mind the form of Hanuman standing ready to burn Lanka with the fire blazing at the tip of his tail.

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The Deeper Connection to Our Lives

This imagery also applies to us. Just like Hanuman’s tail is ever in motion, our mind too is constantly restless. Like monkeys leaping from branch to branch without pause, our mind too jumps from one thought to another, from one pursuit to the next.

Whenever we learn something new or achieve something, our mind flares up like the fire at the tip of Hanuman’s tail, eager to show our talent to everyone, yearning for praise and recognition.

But if we carefully observe Hanuman, despite his immense wisdom, mastery of the nine grammars, and possession of the eight siddhis, he always remained a humble servant at the feet of Sri Rama. He never acted without the Lord’s command. The world may blame him saying, “It was Hanuman who burned Lanka,” but even that was done only upon his Lord’s sanction.

Initially, Rama sent him merely to find Sita’s whereabouts. Having accomplished that, Hanuman learned through Trijata’s dream that the next part of his mission had already been decreed by the Lord himself — a vanara would destroy Ashokavana, slay countless rakshasas, set Lanka ablaze, and return. Thus, he understood his task.

Until then, Hanuman had remained in a subtle form, no larger than a kitten, hidden among the leaves. But upon realizing the divine plan, he assumed his fierce form and burned Lanka. Even then, he only did what the dream foretold — first, he devastated Ashokavana and killed many rakshasas. When Indrajit bound him and he was mocked in Ravana’s court, Hanuman did not retaliate, for that was not part of the divine command. Only when fire was set to his tail did he resume his mission and burn the city.

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Lessons for Us

This is what we must learn from Hanuman. However talented we may be, and however strongly our mind may urge us to display it, true greatness lies in surrender — in placing ourselves at the feet of the Lord who is the source of that talent, and acting only under His will.

Sri Mataji often recalls the words of Sri Babaji Maharaj:

“One should know everything, learn everything, but sit quietly as though one knows nothing. Use your talent only when required for service. Be like the spare tyre of a car — always ready, but never in front.”

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The Strength of Self-Respect

Another lesson we learn from Hanuman: most of us feel hurt or offended at the slightest slight. A word spoken, a glance cast, we immediately interpret as insult. But the truth is, one must first learn to respect oneself. When you hold self-respect, no one can demean you.

In Ravana’s court, though insulted and denied a seat, Hanuman was unperturbed. He created his own seat and sat higher than them all. This is what it means to honor yourself. Once you cultivate this, no one can truly humiliate you.

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Talent Under Control

Let us go deeper into the idea of controlling talent. If we ask, “What does a car need to move fast?” people will say: a powerful engine, a full tank, good tires. But suppose the brakes don’t work properly — can the driver go fast? No, he would drive timidly, always afraid. A car can move quickly and safely only when its brakes are reliable.

Life is the same. The greater the control, the higher we can ascend. Walking on flat ground is easy, but climbing a mountain requires each step to be deliberate and firm. One misstep leads only downward.

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Hanuman, Kali, and the Power of Humility

It is interesting to note that this Hanuman Ashtottara Shatanamavali is found in the text Kalika Rahasyam. Just as Hanuman, though infinitely powerful, always obeyed Rama, in the same way Kali Mata, embodiment of boundless power, surrendered at the feet of her Lord, Mahadeva.

When she was fierce with rage, destroying demons and terrifying the worlds, she calmed the very moment her foot touched Shiva’s body. She instantly transformed into the compassionate Mother, Bhavatarini, blessing the worlds.

Thus, infinite power clothed in childlike humility — this union of qualities is embodied in our Gurudev, Sri Hanumat Kali Vara Prasada Babaji Maharaj.

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The Final Teaching — Humility Above All

What we must learn first from such masters is humility. Talent is not anyone’s personal possession. In every field we see it: highly talented people leave the stage of life when their time is done, yet the field continues. Someone else takes their place.

Talent is nothing but the manifestation of the supreme Brahman shining through different beings. The day we recognize this, pride will leave us, and humility will shine forth as our natural ornament.

Yoga-Kṣemaṁ

Bhagavad Gita 9-22

“Ananyāś cintayanto māṁ ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmyaham”

“Those who, without any other thought, constantly meditate upon Me and worship Me with single-minded devotion — I take responsibility for their yoga (gains) and kṣema (protection).”

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We often use the word “yogakṣemamulu” (plural) in Telugu. Let us see what exactly yoga and kṣema mean.

• Yoga means union or attainment. When something new comes to us, which we did not previously have, it is called yoga. For example, when we say a man has “dhanayoga” (fortune of wealth) or “rājayoga” (fortune of authority), it means that wealth or power, which he did not have earlier, has now come to him. On the other hand, when something we eagerly waited for slips away in the last moment, we say, “That yoga was not destined for me.”

• Kṣema means that which we already possess remains safely with us, without being lost or stolen. When someone sets out on a long journey, we bless them saying, “Go safely and return with gain.” This means — may you not lose the wealth, ornaments, or even the limbs of your body (kṣema), and if possible, may you achieve what you set out for, or even gain more than what you had (lābha). So, yoga and kṣema are two separate ideas in worldly usage.

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Recently, during a satsang at Sri Kāleevana Ashram, Hyderabad branch, Sri Mataji discussed this Gita verse and asked:
“Yoga and Kṣema are two, aren’t they? Then why did Bhagavan use the singular word yoga-kṣemam, instead of the dual yoga-kṣemau?”

She explained that what Bhagavan gives is not two different things — but yoga inseparably united with kṣema. A gain that is permanent and never lost. That alone is true yoga-kṣema.

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If we think deeply, the truth becomes clear.

• Everything that newly comes into our life (yoga) will one day leave us.

• We have seen wealthy men suddenly become poor, and students forget their lessons if they don’t revise.

• Even life itself: on one day we are born, and on another day we disappear.

So, in this world, yoga and kṣema are separate — what comes will eventually go.

But what is yoga that comes with kṣema — something that, once attained, never leaves us?
It is only the eternal truth of our own Self, the Ātma-tattva.

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Bhagavad Gita 15-6 says:
“That abode of Mine, where neither sun, nor moon, nor fire shines — once reaching it, there is no return. That is My supreme abode.”

That alone is our real state.
Everything else — house, possessions, body — is temporary. When prāṇa (life-breath) leaves, even our body is placed outside the house. So, all things of this world are perishable.

But once we attain true knowledge (jñāna), it never departs.

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Examples from Gurudev’s teachings:

• Once hair has turned white, it cannot become black again — its original nature is white, black was only a covering.

• Once a fruit has ripened, it cannot become raw again.

• A seed can sprout only while it is raw; once roasted, it loses that power forever.

Similarly, when our karmic seeds are burned in the fire of knowledge, they can never sprout again.

Thus, one who has attained jñāna never falls back into ignorance. This is the true yoga-kṣema.

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The difference between an ignorant man’s birth and a jñānī’s birth:

• The ignorant one is bound to take birth according to his karma, whether he wishes or not.

• The jñānī has no such bondage. Even if he takes birth by God’s will for the welfare of the world, it is not bondage.

Like a man fallen into a pit and another who climbs into the pit only to pull him out — both are inside, but with a huge difference. Similarly, for the jñānī, birth is an avatāra (descent by choice), not helpless bondage.

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Attaining such yoga-kṣema:

Bhagavan instructs —
“Abandon all other distractions, and keep your mind steadily engaged in constant remembrance, meditation, and inquiry upon Me alone.”

Once we attain such Brahmī-sthiti (state of Brahman), our mind will never again be enslaved by worldly delusion.

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Bhagavad Gita 2-72:
“This is the state of being established in Brahman, O Arjuna. Once attained, there is no delusion. Abiding in this state even at the final moment, one attains Brahman-nirvāṇa.”

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✅ So, the promise of Krishna — “Yoga-kṣemam vahāmyaham” — is not about temporary worldly gains or protections, but about the eternal gain of self-knowledge that is never lost.