will arise in the mind of any student of her life. It will therefore be relevant to give some statements of hers on this point. Off and on she is said to have made such statements as: 'The wisdom of God is in the palm of my hand. I can have it whenever I want;' 'In the midst of worldly activities, whenever I desire, I understand with a flash that all this is nothing but a play of Mahamaya;' 'Don't regard me as your relative; I can leave this body at once if I desire;' 'No one will be able to know my real nature so long as I am alive,' etc.
In contrast to this, when her niece Nalini's infant Neda died, she wailed like any ordinary woman. A devotee from Mysore, Sri Narayana Iyengar, asked her, 'Why did you cry like an ordinary mortal at the death of Neda?' The answer was: 'I am in the world, and have to taste the fruits of the tree. That is why I cry.' In some contrast to this there is another conversation of her depicting both sides of her nature. She said: 'People call me goddess, and I too am led to think so. Or how could you explain all the strange things that have happened in my life? Yogin and Golap know much of this. I should but think, "Let this happen" or "I shall eat this," the Lord somehow fulfils these.' A Brahmacharin was once reading letters to her. In one of these a woman had praised the mother as a goddess. At this the Mother remarked: 'Sometimes it sets me thinking that since I am merely the daughter of Ram Mukherji and there are many others of my age at Jayrambati, how can I differ from them. Devotees come to pay their respects from places unknown to anybody here. On questioning them I find they are men of importance like magistrates and