AMMA, thy will unknown
And indecipherable for us;
The volition of ‘ONE’ without
Wishes and desires is intriguing
Really for us the lesser beings
Who neither know nor understand.
Seemingly dispassion is THY passion,
Universal bonding is THY tune,
And evenness is THY vein,
Music of such tune, and the
Rhapsody of such rhyme and
Rhythm sounding a melody
Of its own never heard hitherto.
Being so, we wonder at THY volition,
And its inspiration, equally it’s
Causation; Making us baffle about
The meeting point on this earth
Between us the mortals and THEE,
The exalted eternal self;
Keep wondering at what places me
Beside you, petty as I am, and
Which shall clarify such positioning?
Yet the ‘ONE’ who knows the one
Within and the emanating bliss
Or joy of knowing thus, yet
Baffles me and intrigues me.
While being this embodied earth,
And yet moving in this world, this
Very earth all the while, defies my
Grasp or even the remote perception.
While trying to know this experience
That is verily beyond my reach
Or comprehension; persuade myself
By deeming THOU as the ‘ONE’
Who causes the experience of all?
The prime cause of all our intents
Being such universal cause,
THY innate volition is beyond
Our knowing or perception who
Remain the mute onlookers, we
Can do little but merely bow THEE.
AMMA said “Prerane Daivam”. “Prerana” here means the very promoting from within of all motives. At the very same moment SHE decreed “Sankalpam Samsaram”. “Sankalpam” here means the volition, will, desire that causes involvement for the individual in all this or all that exists. While both connote different meanings or implications both exist and form the reality. or experience of the lesser beings of this world in their living in a varying degree and of a different kind.
For the minds that are pure and unsullied by the worldly passions and material preoccupations, not swayed by the base instincts, the very intentions or the inclinations towards actions are caused by the divine will. They have tremendous force and pure as they tend to be realized or actualized in this transient world. To be clearer, they are in this world seemingly, but verily out of this world in the real sense.
For those who are ever bothered with the gross realities of the world and the material, tangible possessions, their very intentions and desires entangle them in this world. Thus their very desires cause their perception of the world veiling the true; everlasting infinite reality that lurks beneath, swaying all the mundane activities, which we come across in this world. Such lots are very much in this world and the world is obsessively within them.
To look at this a little more closely, this seeming reality, veiled in the so called ‘Maya’ is also very much the God’s creation, and an interplay of the five elements but for which this medley of activity ceases. Thus these passing phenomena are also of divine causation which the aspirant strives to overcome and reach the goal of the timeless truth.
Thus the innate, inherent force is eternal while the passing transient tangible seen around is time bound, impermanent spectacle for the indulgence of the sensory organs. The unchanging causative force behind is really true, while the externally changing is momentary, for the time being, not permanent. Simply it is nothing more and nothing less.
Viewed in this direction, divine AMMA is the cause of the passing possessions or attachments, as also the permanent singular eternal life force or ‘Advaithic Shakthi’ which sways and conditions even the temporary worldly activities and involvement.
Thus SHE is the cause or volition of all that exists and seen. Yet SHE is the “ONE” without any volition or longing of HER own or simply for HER being as it is. Multiple wills and intents of this world of the various living beings emanate from HER and fuse in HER in the end, when they arrive at the point of salvation. Thus the mortals redeem themselves in HER while owing their existence to HER alone. To be more specific such mega cosmic will or volition of AMMA, with little longing of HER own is truly mystifying and baffles our understanding.
While being dispassionate on HER own, SHE is passionate of the world and its well being, swaying all its activity and conditioning its ambience.
While being the cause of all diversity in creation and its manifold, diverse activity, SHE ever remains even towards all with little discrimination in HER universal disposition. Such equanimity and evenness amidst the diversity of HER causation is yet more indecipherable for us the lesser mortals.
Such evenness simply escapes our comprehension, limited as it is by the physical senses. The melody and rhapsody of such even, divine tunes are unheard of hitherto in the world, akin to the ‘Venu Gana’ of the Lord Krishna, said to be mellifluous in its singular vein or expression.
While saying all this, we are awed at our being with YOU at this point of time on the earth. We keep wondering at us the ordinary lesser beings placed beside THEE, the exalted self, the cause of all that exists and is or ever shall be. We reckon THOU, being the volition of all volitions; the cause of all causes.
While stationed as such, we see YOU as this embodied earth, verily a personification of the mother earth. We wonder and are awestruck at your moving on this earth amidst all its myriad activity, being the much personified earth at the very same moment. Thus THOU are the being and also the cause of the being, at one and the same moment.
This suggests that THOU are the universal self summing up all that causes and all that exists and all that acts or does on this earth. Thus YOU are the ‘ONE’ who knows what is within and without and ever placed in the blissful joy of such singular knowledge beyond our reach at which we only meekly gape or wonder.
While viewing this, we try to gain such singular experience of such universal, eternal causation. We tend to know that such perception is beyond us ordinarily. We try to persuade ourselves or console us from this mundane struggle, of which AMMA is the prime mover and cause of all that exists, seen and acts.
In abject surrender, we pray thee to grant us the perception of such overwhelming volition which is but the all prevailing, all pervading singular ‘ONENESS’ that is.
(Adapted from the song “Sankalpa Memito – AMMA” from ‘Anubhava Saram’ by Brother Mannava Butchi Raju Sarma.)