“The infinite and the finite are one as song and singing are one. The singing is incomplete; by a continual process of death it gives up the song which is complete. The absolute infinite is like a music which is devoid of all definite tunes and therefore meaningless says Poet Rabindranath in his hook Personality. Just Ike the zero in numbers, which independantly has no value but at the same time where it is found vital for completeness, songs aro integer. By a continuous process of singing the songster merges in the song itself. Here continual process of death means losing one’s identity. Just like river that loses its individuality when it merges with the ocean, like the Ganges with majestie tempo and grand rhythm flowing slowly and eternally into the sea for its communion of divine embrace, seconds, minutes and hours run into days and ultimately into ages. They are swallowed by the time, that is called Kala, eternity and fine and eternity become one. Compared to eternity mans time here in this earth is but a gust of wind, a puff of breath, that is scarcely felt ere gone. Time without sections if Akanda Kala” “In infinity and eternity the sceptic sees an abyss, in which all is lost. I see in them the residence of Almighty power in which my reason and my wishes find equally a firm support. Here holding by the pillars of heaven I exist, -I stand fast” says-Miller.
“My life is unbounded and ray history bound” says mother. We know and understand it as a matter of fact, truth. The history of the mother is confined to what all is heretofore written and yet to be written in days to come, in the few pages of a book contributed by all Her devotees. It is bound in the sense it is limited to these few pages of a biographical sketch of the lifetime, of such of those devotees who have had occasions to converse and hear what Mother has got to say to us, by way of messages and imparted to world at large as words of wisdom. Thus She has created for Her peculiarly enough a place to dwell, in the minds of Her devotees, who otherwise figures there as ‘Nirasraya’. Like the swan that wades in the waters of the lake She finds delight in this abode, confined within the mind of the bakthas. In that sense she is bound in history to all of us as ‘Baktha Manasa Hamsika’.
But Sri Devi is not subject to death or birth as She is ‘Nirnaasa’ one who is devoid of any dissolution. She is ‘Nishkala’ as She possesses the characteristics of Akalatvam ani Amrutyatvam. “Kala Kale nayati” time leads in time’ says the Veda. Then is it not a wonder, to see Her, one who is not bound by time or space ‘Visrunkala’, seated circumscribed within that narrow pit of a space in the minds of the devotees who are after all only evanescent beings, mere mortals? It looks strange indeed! as She is also having the boundless ocean which typities the wider, nobler life of the soul as Her belt “Sagaramekata. She is boundless, omnipotent. inlinit, and eternal.
Says Mother
“As little streams before the flood tide flee,
As rivers vanish to become the sea,
The I exists no more, for I am She,
Then back through all those thirsting channels roll
The mighty billows of the Over Soul
And I am She, the portion and the whole.
She as a portion occupies our mind when She is of the world, and as the whole She embraces the universe and all that is beyond. We, insignificant small entities stand looking amazed at Her vastness viewing Her standing at the shores. We too little to are comprehend the incomprehensible because She is beyond the range of our minds or speech Manovachamagochara.’
The ancient Seers, Sages who have fortold things to come cons of time hence, and glories of bygone years of antiquity in their cyclic precision of yugas, calculating in million million years their ages, even they could not infer as to when She the Mother is born. Says Bharathi the Tamil port “Endru Pirandaval Endrunaratha Iyalpinalam Engal Thai”. It is a confession of defeat to say that the life time of Sree Devi is not known even to the Gods, Trimurthis, as such how can others gauge or infer even the approximate years, So she is praised as Anaadhinigbana…
In the words of a poet:
Type of the Infinite I look away
Over thy billows; and I cannot stay
My thoughts upon a resting place, or make
A shore beyond my vision, where they break;
Thou hold’st me a spell, and on they beach,
I feel all soul and thoughts unmeasured reach
Far back beyond all date. And O! how old.
Thou art to me. For countless years thou’st’ roll’d
Man the philosopher and scientist, who in his unrestrained pride sometimes regards himself as the mightiest of the mighty, Knows as little of whence She came and withier She leads. Perhaps by a snap She may withdraw all life into eternity, like the pale candle flame by a mere whiff of the evening breeze is put out. She assumes the form of “Mahagrasa” and “Mahashana” to consume all universe as a morsel of food at the time of deluge. She can create and destroy in no time innumerable worlds. In a split second many a universe comes and goes at Her behest. “Unmeshanimishot panna vipanna Bhuvanavali”
So we pray for Her mercy Thuz:
“Mother! may thy gracious face never beturned away from me They child, “Mrityuchaya Thara Daya Amritancha Mathah, Mam Mam Munchanthu Parame Suba Drishtyasthe” The shade of death, and immortality both these, O Mother! are thy grace! May you “Ambika” protect us all by your grace.”