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AMMA’S EPOCH

Marakani Dinakar
Magazine : Viswajanani
Language : Telugu
Volume Number : 22
Month : March
Issue Number : 8
Year : 2022

Flow of time is fleeting, endless. AMMA is pronounced time but God. For, in its relentless passage, all phenomena, all processes, in a way, the entire creation subsists and happens that is equally ceaseless. All these emanate finding their end in the wake of time. In such order rarely the divine makes its advent in response to the emerging macro, mega needs. Mostly or till recently it is widely believed that God makes his appearance in human form to redress the wronged and restore the given order more evenly, conducive to general welfare. The wrong doers are punished or even eliminated in the interests of larger wellbeing.

Even so in the present times of the current Kaliyuga such specific corrections and eliminations are not possible in a practical reality. Reason being the divide between good and bad, right and wrong, virtuous and the vice prone is blurred.

Both persist in the same individual, even in the overall ambience, in combo in different degrees occurring together at different times, even at the same time and spot. To meet this widespread scenario of mixed positive and negative, the need for a more tolerant, indulgent and affectionate divine persona persists.

AMMA is the divine manifestation of embodied motherhood to redress and remedy this order in ever larger numbers. AMMA is the response to cure such affliction that is ever widely prevalent now. Here the evil, the negative in the individual is removed, eradicated, corrected while preserving the individual in motherly, affectionate mode. Although the motherly aspect is dealt with and depicted in our ancient texts the advent of personified motherhood in a loving human form is unprecedented till now.

AMMA deems this entire living order, the totality of all species as HER singular offspring, that includes even the animate and the inanimate. For in AMMA’S reckoning all matter is vibrant with life force and there is no ‘Jada’, that is the non-living in its true sense. All material matter is useful in life and living simply because of its fruitful, living substance, capability within. Science too doubtless confirms this AMMA’S view upholding that all matter is made up of atoms which have inner force. In this perspective, AMMA is the mother of this totality of existence, the given order in its entirety. Such is the uniqueness of AMMA’S motherhood that it is universal, all-inclusive with no exception. This is the singular, unprecedented divine manifestation of embodied, personified universal motherhood. AMMA is all pervasive, all permeating, which prevails all over this creation and the cosmos as pronounced by AMMA. HER motherhood is endless, limitless, boundless, ceaseless in its infinitive form which neither time, form, nor space restrict or contain. Granting this aspect, even so, every divine manifestation adorns a human form on this earth for the sake of identity, supplication and obeisance by the common folk. AMMA made the physical advent on the 28th of March 1923 in the village of Mannava, near Ponnur, Bapatla District, South India. Even while being born AMMA bestowed a few mystic experiences on the mid wife as also HER parents. Time stood still in the clock at 4.30 a.m. the early dawn that day, the time of birth.

During such mystic childhood, mingled with the rural folk, the kith and kin as also those close and nearby. They were all awed and baffled at AMMA’S motherly presence and mystique. All of them that came close were soaked and seeped in HER love and affection, as also the inscrutable, inexplicable radiance and aura. Everyone around related to HER as the mother in a simple mode, unable to look beyond in their mere human view, or understanding.

Such is AMMA’S childhood, remarkable and awe inspiring. Most of the childhood was spent in the rural ambience, moving in Mannava and the villages close by among the relatives and other common rural folk. In those early years AMMA pronounced the spiritual truths, dealing with aplomb, the matters, spiritual and temporal. At this stage, AMMA displayed the fully evolved spiritual postures like the Sambhavi Mudra, and very uncommon, unearthly traits which impacted those around into subdued reverence and motherly bonding.

AMMA declared “This creation has no beginning. It is MINE”. Thus, establishing HER supreme, universal motherhood. Equally HER control, lordship over this universe and the total order. Instances, episodes vouching for such pronouncements were many, captured in vivid detail in the current, contemporary annals.

When HER natural mother passed away, AMMA declared that she shall be the mother henceforth. Clarified subtleties of life and death. Conveyed that one shall not grieve when the person reaches his maker, that is GOD from where he emanated and where he truly belongs. The grief of the relatives is pointless and eventual, passing away very soon.

AMMA also declared of HER universal, boundless, seamless self. Declared, “I am that IAM” “I AM THE COMMINGLING OF ALL THE IS IN THIS WORLD.” To paraphrase the same in the inimitable, terse, vernacular Telugu of AMMA, “NENU NENINA NENU” “ANNI NENULU NENINA NENU”. To elaborate this truth AMMA is the singular ‘I’ that is within us all. SHE is also the Universal Self that is all over; both within and without. AMMA made HER appearance in the early 20th century and pronounced about HER true self of universal motherhood. Despite the multiple experiences bestowed by AMMA, few could really discern or perceive the truth of AMMA.

Within the family, among the close circle of relatives only the grandfather Sri Chidambaara Rao garu and the great grandmother Smt. Maridamma could observe that AMMA is unique, uncommon, bordering the divine. The great grandmother very simply believed that AMMA’S uncommon, unusual position and posture are her own guru’s, Smt. Mallella Rathamma’s grace. The grandfather Sri Chidambararao deeply longed within that someday this world shall cognize, esteem and revere AMMA in the times ahead. By the mid twentieth century, that is the 1940s AMMA moved to the tiny, nondescript village of Jillellamudi in the Bapatla District, South India, accepting the hand of Sri Brahmandam Nageswarrao garu, AMMA’S cousin, in the holy wedlock, who is addressed by all as ‘Nannagaru’ meaning the faither by all the devotee children of AMMA. AMMA declared that NANNAGARU shall be HER support and prop in this divine manifestation.

Virtually he is the anchor. Also clarified NANNAGAARU verily is but NAGENDRA, the serpentine form, the energy of this universe. Some related the same to the KUNDALINI SAKTHI that AMMA chose to be the support in HER mission and ministry.

AMMA’S MISSION is that of showering everyone with motherly love and affection to one and all regardless of caste and creed, let alone the personal nature, be it even low or despicable. Thus, the meek, the week, the lowly, the evil, even the wicked and wrong doers were equally accepted, and HER motherly love never discriminated the persons on any of these counts.

AMMA declared that HER community is that of the sperm and the ovum and finds no difference on any of these grounds. All are evenly, equally accepted and embraced in the boundless bonds of motherly love and affection. Such bounteous, causeless love is given vent in AMMA’S care and concern of the devotees who are always deemed the devotee children, the subjects of HER affectionate touch, caress and motherly protection of a lifetime.

Such mission of love is actualised in meeting the mundane needs of the children, those being hunger, health, education, clothing and all. All the suffering, the deprived found proximity in AMMA who were looked after. They found redress and remedy in AMMA. Their ills cured. They were fulfilled and redeemed in reaching AMMA.

For such mission and widespread fulfillment of the needy and deprived, AMMA blessed the SREE VISWAJANANEE PARISHAT and dedicated the same for all times to HER mission. The Parishat operated through its various wings like the ANNA POORNALAYAM that serves food to all the hungry always, MATRUSRI MEDICAL CENTER that cures the ill, the MATRUSRI VIDYA PARISHAD that educates the poor, ignorant and the needy. AMMA declared that all those places that serve mankind are but holy shrines and temples. All such wings are but sacred, potentially serving the needy; actualizing AMMA’S love and motherly warmth.

AMMA declared unmistakably that when she attains eternity, being consecrated in the sanctum of ANASUYA SWARALAYAM, beside NANNAGARU, the PARISHAT with all its service organs shall be the living, vibrant, pulsating mother, AMMA catering and serving the needy.

In its essence AMMA’S MISSION is that of caring, serving, providing the needy, the deprived and suffering with love and warmth; verily not in the sense of doling out or patronage. The mission is that of potential, active, vibrant, all fulfilling boundless, causeless, bounteous motherhood. Such motherly love covers all the needs, to begin with the worldly, mundane and temporal as they emerge in one’s life, eventually leading to the otherworldly and spiritual uplift.

It is pertinent to convey that such path breaking service effort acted as the forerunner for all others in the outside world. For instance, when AMMA started serving food freely in the 1940s there was rampant hunger and food shortages. Now duly in course of time, all pilgrim centres and public service venues mostly are serving food freely without difference or discrimination. Likewise, when we started ‘Clean and Green’ movement in our campus, it was pioneering followed by the Government’s ‘SWATCH BHARAT’; our modest medical aid at the base clinic, and medical camps are followed by the ‘TOTAL HEALTH FOR ALL’ initiative by the Govt.

The ‘HOUSE OF ALL’ the common abode, dwelling where persons of different backgrounds and varied cultures stay together sharing the common home and hearth is worthy of emulation and replication anywhere in the world regardless of all the differences among the local populace. Immense pleasure in conveying that we also find a similar common abode in another neighboring State recently begun.

AMMA also ushered in major social changes, particularly in the case of widowed women being treated in equal dignity which too is finding observance and acceptance. Thus, AMMA’S MISSION is broad spectrum, multi-pronged covering social needs, curing societal ills too. During the days of HER physical form AMMA has been ever concerned with the issues of the aged and infirm which receives wider, closer attention presently in view of the gaping need found.

First and foremost, AMMA never distanced the spiritual from the mundane and worldly. It is an ideal blend of both the needs and goals, easy to comply and adapt. Spiritual pursuit can be part of the daily routine which can be upheld, elevated into a spiritual process. When the housewife bathes her child she can deem it the ablutions to God, Balakrishna, thereby elevating the daily domestic process. Simply minding the divine is but worship.

That is reflection or thought of the divine tantamount to worship. Yearning, longing for the divine is but penance. Pining too is but penance. Treating the daughter-in-law on par with the daughter is but equality and nonduality, practical Advaitha. Spiritual practices, mores are brought in doors and placed within reach and the purview of domesticity. Spiritual life, pursuit is never remote and distant as is hitherto viewed.

Observing these simple, pragmatic precepts fulfills spiritual attainment too. It is an easy to follow, practical blend of the worldly equally so the spiritual. Such is the pragmatic spiritualism of AMMA pronounced very simply. AMMA’S MINISTRY is pragmatic, practical, easy to observe and follow. HER precepts are very brief, terse, simple to the point of being laconic. Further they gave wide room for human frailty and its vulnerable nature. For, AMMA conceded the weak, fickle human nature. Pronounced, “Frailty is but human nature”. To be more precise, the need is prioritized, met before the lofty, ideal pursuit.

AMMA never favored the imposition of external curbs or controls. Accepted that the sensuous urges are natural for the physical body which shall be overcome while giving the same natural free vent. The urges should let us be free expressed in the natural, reasonable, mode. External controls, rigid impositions give room for a backlash or boomerang at a vulnerable moment. Succinct truth being that sensory lure, exhausting the same within,shall give us up, rather than our bodily control and renouncement.

AMMA gave pride of place, prominence to the holy matrimony, the institution of marriage. Declared that HER marriage is no hindrance to HER exalted mission and ministry. To exemplify this precept, AMMA married and took NANNAGARU as the spouse in the holy wedlock and begot children. In AMMA’S reckoning, “Limited attachments mark human nature. Boundless affinity borders divinity.” That is to love all others equally on par with our own folk is being godly. Marriage is the permissible forum where you savour every urge, aspect, giving up the same duly. True chastity enables the wife to wield the five elements in due control. Even subjugate the same. AMMA substantiated this dictum with HER wielding control or accommodating nature to HER conduct of activities. HER chastity culminated in conferring divinity on HER daughter HYMA and the consort NANNAGARU.

AMMA hailing from a well provided family in Mannava, played the role of the exemplary housewife to perfection, in the stringent, niggardly Jillellamudi of the early years in the 1940s. Personally ran the household, performing all the domestic chores, fetching water even from the village tank. Cooked, served, attended to the immediate family and the devotee children who reached AMMA with reverence.

This was the scenario till the year 1958, the 15th of August, when the feeding activity was dedicated and ANNAPOORNALYAM took its genesis by the initiative of the Chirala Brethren. Feeding is given the utmost priority by AMMA. Proclaimed that one shall never go hungry from Jillellamudi. Hunger is the prerequisite for being fed in ANNA POORNALAYAAM and not dress or address. Today feeding is given the utmost priority and the pride of place at all pilgrim centers.

AMMA’S precepts are in simple vernacular Telugu which is inimitable, packed with punch and panache as conceded by the renowned scholars and pundits. For instance, AMMA declared, “Sadhana is that possible”. In the vernacular Telugu, it is “Sadhyamayyinde Sadhana”. Such revealing, stunning truth is only two worded. Possibility is the new dimension factored by AMMA into spiritual practice and pursuit. This possibility of pursuit is to be construed in terms of the person’s lifestyle as also his physical conditioning that facilitates rigorous controls, practices or even austerities. In the absence of such conducive conditions, the hard core spiritual pursuit, that is rigorous practices may not be fruitful. AMMA always favoured simple, facile processes of pursuit setting aside the difficult and hard to observe or follow. AMMA prescribed the vigil over breath to many rather than retention of breath which may be difficult or hurting in the absence of right modes. Watching the breath is easy for the individual, rather than withholding, retention and all. This mode is easy, simple, harmless to be followed by anyone, anywhere, anytime. Needs no preparation or prior conditioning. Thus, AMMA’S prescription overall is that all spiritual practices, including the Yoga shall suit the person, his physical condition, as well as the living style. AMMA declared, “Goodness excels every other mystique”. (“Manchini Minchina Mahimalu Levu”). That is being truly good elevates the person without any other practice or prescription. In a way that is but meticulous compliance with the ordained duty, wishing well, meaning good to all others around. These are but very simple value-based dictums of AMMA to be followed and complied with for inner growth. Nothing need be externally imposed.

Aphorisms of AMMA are the very sooth says to mankind. Always comforting the frail human being, assuring HER care, concern, and motherly protection. AMMA declared, “Seeing ME is attaining”. “Mother is the one who redeems one and all”. “Coming to Jillellamudi never goes in vain”. Her precepts ever offer solace to the troubled and distraught. AMMA declared unmistakably that it is the mother’s onus to cleanse the child even if it smears with mud. The ultimate goal or assurance unconditionally decreed by AMMA, “Positive Bliss awaits everyone though with a varying time lag.” In AMMA’S inimitable Telugu vernacular, “ANDARIKI SUGATHE”. While making the advent in the early twentieth century, that is March 1923, being known to the public since 1956, gave up the physical form in the year 1985 June, nearing its close and the threshold of the twenty first century. Consecrated in the sanctum of ANASUYESWARALAYAM beside NANNAGARU attained eternity.

Several masters, gurus, pontiffs and all reached and revered AMMA. AMMA nurtured and fostered quite a few spiritual masters that have their own following as of now, who reached Jillellamudi in their early years of boyhood, childhood and so on. Some evolved masters with disciples too arrived and bowed AMMA. Even the senior Kanchi Pontiff His Holiness Chandrasekhara Saraswathy made his obeisance to AMMA.

AMMA’S message is startlingly new. Verily refreshing. Yet rationally explicit. Heralds the spiritual renaissance for centuries ahead, marking a new beginning in the revelation, pursuit and quest of the truth. Such is the new glorious AMMA’S EPOCH that begins for the whole mankind and the extant order ever since this historic Centenary.

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