Narrator:
Today we are on the banks of the Dwaraka River—a geographically miraculous river in the Indian subcontinent—at the Mundamalinitola within the grounds of Tarapith. We have arrived here, and with us are the venerable Sri Sri Sidhyosadhak Shamakhapa, our Gurudev; Pagla Baba; Narayan Baba; and Dr. Nilanjan. Arriving at Mundamalinitola, one finds a wonderful natural environment. Being here, one naturally wonders: what is the significance of this place, and why has it become so important near Tarapith?
Guru Shyama Khyapa:
Look, people are constantly searching for peace, and they spend a lot of money in that pursuit. But if someone comes and simply sits at Mundamalinitola, they will surely find peace. There is an immense tranquility here that soothes the soul. One just needs to sit here and remember the Mother. In front of us is the Dwaraka River (or 'Nad'). Its virtues are endless. One unique thing about this river is that it flows from south to north. This is very helpful for Kumbhaka (a yogic breath-holding technique); in Kumbhaka, we rise from bottom to top, never descending. This river is unique in all of India for this reason. It is said that the Mother (Tara) removes her garland of skulls (Mundamala) here to bathe, and after bathing, she puts it back on and returns to her place. It is a grand affair. The Mother is said to bathe here at 4:00 AM. Even if there is no water now, at 3:00 or 3:30 AM, water appears from somewhere unknown. Where that water goes after she finishes her bath, only God knows. I haven't been able to explain this even after spending many nights here at Mundamalinitola.
Narrator:
We visit these Siddha Piths (holy sites of enlightenment) and try to surrender ourselves to the Mother, though we don't know how much we truly achieve. But what is the significance of these sites for the devotees?
Guru Shyama Khyapa:
A site isn't a Siddha Pith just because of the Mother; it is the Sadhakas (practitioners) who make it a Siddha Pith. The more sages a site produces, the more enriched it becomes. Many greats have come from our Tarapith—Durgaprasad Paramahansa, Bamakhepa, Brahmanda—so many great souls practiced here. They enriched themselves and, in turn, enriched the Mother. Tarapith is famous today because many great sages "awakened" the Mother here and saw her closely.
Narrator:
So, as more people visit and their desires are fulfilled, the place becomes an ideal spot where power is concentrated.
Guru Shyama Khyapa:
Exactly. It is the power of those sages. Because of that power, people get better, their diseases are cured, and they lead happy lives. Power never truly ends. Whatever power has been accumulated here remains, no matter how much it is used. You can see this even in Alipur Jail; a light is still seen there. Whose light? It belongs to Rishi Aurobindo, who practiced there. He left, but the light—the power—remains.
Narrator:
Many people come now to practice, and some may even achieve success. But can anyone ever reach the level of Bamakhepa?
Guru Shyama Khyapa:
That is a matter of birth and the fruits of past lives. You cannot compare anyone to Bamakhepa; he was on a different level. Even discussing it might be considered audacity on our part. He was a liberated and high-level soul.
Narrator:
Our visit to Tarapith, our travels here, coming to the Mother and the Father, visiting the Father's birthplace—all of this must have some divine attraction.
Guru Shyama Khyapa:
I wouldn't call it "divine" in that sense. I call it a "pull." There is some kind of magnetism here that draws me back, no matter where I am in the world. The Mother herself is magnetic. Millions have been coming here for ages. As the poet Ramprasad said in his song, "Tara is the essence of this world." We come here as worldly beings because Tara is the ultimate truth.
Narrator:
The Shmashan Kali (Cremation Ground Kali) temple is also here at Mundamalinitola.
Guru Shyama Khyapa:
Yes, this is a very old temple. The entire area used to be a cremation ground (Shmashan). There are many bodies buried beneath the ground here. In the past, people were both cremated and buried here. Now, there are no more burials as electric crematoriums have been introduced nearby.
Narrator:
We have been greatly enriched by learning about this place associated with the Mother's memory. Many tourists and pilgrims of all religions and sects come here to fulfill their hearts' desires.
Guru Shyama Khyapa:
As Ramprasad said, "The Moghuls call you Tara, the Gods call you by other names, the Muslims call you Khoda." Everyone comes to the Mother, regardless of their religion. The Mother draws everyone to her. She doesn't mind the crowds or the "torture" of so many people seeking her; she seems to like it. That is my philosophy.
Narrator:
We have heard much about the greatness of Mother Tara's playground and Bamakhepa's spiritual field. With the chants of "Jai Ma Tara" and "Jai Bamdev," we conclude this segment.
Narrator:
About 2 billion years ago, as the Indian subcontinent was forming through geological changes, this unique landscape in the western part of West Bengal was created. It is part of the Chota Nagpur plateau. A geological fault line separated this land, which subsequently changed the course of the Dwaraka River. How would you describe this? It must be a miraculous act of God.
Guru Shyama Khyapa:
Who knows God's plan? Nature knows what it will do; no human can predict if there will be a storm, an earthquake, or a flood tomorrow morning. Nature controls everything. In our language, Nature is God. By destroying Nature, we are destroying God. Eventually, humans will not be able to survive. The more trees are cut and Nature is destroyed, the sooner humanity will perish. There is no doubt about this. Mother Durga says, "I have no fixed form; I am the manifestation of this universe." This Nature you see is Her. The scriptures say the same: "She is everywhere."
Narrator:
Nature is the Mother, and the Mother is Creation.
Guru Shyama Khyapa:
Exactly. We see constant changes every moment. Who is doing this? When one gains true knowledge, they realize it is the "Leela" (divine play) of Nature. It is hard for ordinary people to understand, but high-level sages might know what Nature will do next.
Narrator:
There are 51 Shakti Piths (seats of power) dedicated to the Mother, each with its own glory. In some, you might feel the worship has been completed even if no humans are present. But why do we call some "Siddha Piths" where so many devotees find enlightenment?
Guru Shyama Khyapa:
We cannot truly perceive Tara with ordinary eyes. Only Bamakhepa could. She is the Mother of the Universe. Bamakhepa was able to pierce the "Tara Chakra" (a spiritual cycle/knot), which even the sage Vashistha could not do. That is why Bamdev is compared to Vashistha. He was like Lord Shiva himself. In Bengal, he is considered the living Shiva.
Narrator:
One more question: does the harsh, dry environment of Birbhum—the red soil and the rough climate—play a role in creating such powerful sages?
Guru Shyama Khyapa:
Absolutely. A sage is formed through struggle and a specific spiritual seat; they don't just fall from the sky. They have to endure a lot of pain and tears, which they share only with their deity. Others might mock them, so they pour their hearts out to the Mother.
Narrator:
So, suffering is a vital part of the practice.
Guru Shyama Khyapa:
Yes, the field of spiritual practice (Sadhan-kshetra) and the battlefield (Samar-kshetra) are the same. A practitioner is always on a battlefield. They must know how to handle the weapons of the spirit. The Mother handles the rest. Through suffering, the practitioner learns to sacrifice themselves. Just as a blade is put into fire, beaten, and put back into fire to become strong steel, the Mother tempers the practitioner until they are ready. Only then do they gain the power to "cut" through the illusions of the world.