(Mother is one of the rarest manifestations of the Reality. Her words are as much a comment ry of what She is as She is a living commentary of her own teachings. Such are some of her sayings given here. – Editor)
- Form is Purusha and the Spirit is Prakriti (Nature); they do not exist apart from one another.
- Mere joining of hands does not constitute Namaskara; the virtuous instinct affords the possibility for real surrender.
- The cause of all birth is above all causes; Creation is Natural.
- Literature does not bestow Liberation.
- There is only Transformation, there is no annihilation.
- If one comprehends the Cause, one realises his identity with all causation.
- Why call it BRAHMA – JNANA? JNANA itself is Brahman.
- The inseperability of the two is symbolized by the divine couples Siva and Parvathi, Vishnu and Lakshmi and so on.
- The Sanskrit word roughly denotes salutation which in itself is a symbol of surrender; it conveys the feeling “All Thou art, not I” to the Lord.
- The full implication of this cryptic statement of Mother is amply borne out by these words of Bhagavan Ramana Maharshi; “This namaskara was originally meant by the ancient sages to serve as a means of surrender to God. The act still prevails but not the spirit behind it. The doer of the namaskara intends to The door of the deceive the object of worship by this act. The man thinks that God accepts this namaskara and that he himself is free to continue his old life. They need not come to me. I am not pleased with these namaskaras. The people should keep their minds clean; instead of that they bend themselves or lie prostrate before me.”
- The idea is that Creation, like Maintenance and Merging, is the nature of Existence. The idea of Immanence is implied.
- Compare the saying of Sri Sai Baba of Shirdi-“These people think that they will find Brahman in these books, but they find Bhrama (Confusion) in them.” Also these words of Bhagavan Ramana Maharshi- “A highly educated Pandit has a greater Samsara than an ordinary man … … a pandit has, in addi tion to breaking the immedialities of his relations etc.. to break also the doubts and despairs which the various books he has read present him, and as a matter of fact at one stage of the path would be necessary to strive to forget what he had read.”
- The ignorant ones experience their existence in ignorance of what they really are and what all creation is. The Wise ones experience their Self and its oneness with all existence.