This Upanishat by its very title connotes god dwells everywhere; virtually all over this universe and the entire existence. To be more precise, this entire universe is but the abode of ISWARA (GOD) both within and without its diverse physical expression. Even the elements of fire, air and all are imbued with the force of the absolute, which works upon the same in permutations and combinations for the expression of the given order.
The sojourn of this mortal on this earth has to necessarily pass through such environs and ambience. Verily by giving such a comprehensive definition, divinity also means the whole, a completion or the very absolute. To sum up this thought, this Upanishadic text gave us this glorious hymn pithily summing up the eternal truth in a single, brief stanza (Sloka) that is oft repeated in all the spiritual forums:
“Om! Poornamadah Poornamidam,
Poornasya Poornamaday Poornamevavasishyathe!
Om Shanthi Hi, Shanthi Hi, Shanthi Hi.”
Granting that GOD is the absolute and integration of the entire given order, the logical corollary that follows is that the total existence is but one integrated whole that is consistent within itself. Such integrated absolute whole through life, species and matter emanate from itself, the whole remains unaffected in its subtlety. The varied expressions given vent from the source; again with the passage of time decay, disintegrate merging, fusing with the very same sum of the whole or the absolute. The absolute does not change or remains unaffected by the varied expressions coming out and passing away, from out of the same. To be exact, it is the source, the cause, verily the effect, yet remains the same undergoing little change in its subtle source or being.
Granting for a moment even if the perfect emanates out of the perfect (such absolute) like to exemplify in the form of a complete divine manifestation, the perfection of the absolute neither mitigates nor changes. The remaining too remains as perfect as ever. The absolute neither lessens, enhances nor undergoes any change. The perfect completion remains constant as it is regardless of all the changes that emerge out of the same. This is to be more specific and precise in presenting its nature of the absolute though not visibly perceptible.
To pursue this thought further, the entire order is but unity. The expression and the exhibition are in countless forms that are subject to change and decay. This diversity is transient and time bound. The unity is constant and unchanging. Wisdom consists in cognizing the unity amidst the surrounding diversity.
JILLELLAMUDI AMMA (More formally revered and known as MATRUSRI ANASUYA DEVI, deemed the divine manifestation of MOTHERHOOD on this earth) summed up the prime thought of the absolute and its nature in the succinct aphorism “The Absolute rests upon the Absolute”. We present the same thought in AMMA’S inimitable diction, “Sarvaniki Sarvam Adharam”. This lofty truth is expressed in three words. This aphorism of AMMA is analogous to the much recited stanza of the ISAVASYA UPANISHAD; “Poornamadah Poornamevavasishyathe; Om Shanthi…” The sum and substance of this ancient Upanishadic truth is contained in this apparently simple three worded saying of AMMA.
This sublime truth is further simplified by AMMA. “The One has become the Many”, a la AMMA. Again we express this same truth in the inimitable diction of AMMA “Okkati Anekam Ayyindi”. By ‘ONE’ here is meant the absolute, integrated completion that is changeless. The ‘MANY’ means the multiple countless forms, in the name form-ridden world yielded by the ONE or emanating from the ONE in the wake of endless time as it moves on.
To revert to the ISHAVASYA UPANISHAD, this contains profound hymns that expound the ONENESS of GOD that is all pervasive, all permeating and all-inclusive with little exception. The goal of human life is to realize this UNITY amidst the surrounding DIVERSITY obvious to his bodily senses in the earthly existence. The lesser mortal shall not be lost or caught in the frenzy of forms around him. Yet pursue the sacrosanct truth to understand the divine. Thereby cognize the divinity that subsists all around him even in the physical forms that are time bound, subject to decay.
This perfect knowledge, the ancients conveyed or indicated is contained in the sound of ‘OM’, PranavaNanda, which precedes and continues in the whole order. Even the stanza on the concept of “Poornamadah ……” begins with the sacred syllable ‘OM’. Understanding this concept bestows the perfect knowledge of ‘Parabrahman’ given in all the sacred texts in varied diction and diverse tenets.
To reach this sublime goal and gain such an understanding of the ‘ONE’ the human has to necessarily pass through the world of diversity. The physical duality and its inner implications need to be passed or overcome through an intent, singular focus on the timeless truth of GOD that is everywhere, all over.
That is while conducting his life in an orderly manner and abiding by his allotted duty or discharging dutifully his ordained role ‘Swadharma’, the individual can reach the said lofty state. While attending to his daily chores his sight shall be fixed always on the eternal truth.
The timeless truth is always layered in obscurity for the person in quest. This singular ONE is highly abstract not to be observed or found in objective shape, or form of dimension. This renders the pursuit of such truth much more acute and difficult too.
In this search, quest or pursuit the individual has to strive for by conducting himself with rightful discretion, and above all a well discriminating mind. Such a discerning mind shall discard the needless options or choices among the multiple forms or the dualities that ever surround confronting him. These can be termed the so called distractions, compelling diversions for the petty self.
Among the dualities of virtue and vice, sin and righteous, good and evil, moral and immoral his options shall be always towards the positive to move towards the truth. The dual path is either godly or demonic as our epics disclose always. This is much dependent upon the inclination of the individual self.
Such choice is again guided by the triplet of GUNAS, Sathwa, Rajas and Tamas, to elaborate. The person in this mundane life, shall ever be inclined towards, Sathwa, rather than Rajas and Tamas, which may lead him astray into too much of egoistic action or even sinful indulgence of the senses. To be precise, choices of the individual in all these options of duality, diverse form, name ridden order shall always be towards the good, virtue and righteousness. This can only be possible by singular adherence to righteousness or by sticking to the abiding characteristic of Sathwa or one’s own ordained dharma by virtue of his life situation.
This is an issue of the right knowing and unknowing of the undesirable too that always lures him. This is an issue of awareness and ignorance too. The compelling move for the person shall be from darkness to light, and nescience (avidya) to wisdom (Vidya, Jnana). Despite all that is said and done, the pitfalls are ever so many for the seeker in this course.
As is often said, the path is steep and narrow, with the ever likely fall lurking beside. Even in case of the very resolute will, sliding down is not unlikely because of the unruly senses and ever present worldly enticements. Multiple desires and intents sway even the steadfast person in his path. Here success covets the person when grace supports the positive path and bestows the fruition of his efforts or grants him the realization of the truth.
Here the past injunctions contained in the Bhagavad Gita, enjoin that the well-meaning efforts shall always add up for the positive credit in case of the aspiring individual and never go waste. Even they may add on or strengthen his such efforts in the future, making his success easy. The last recourse given in the Githa is that of abject surrender. Simply the individual may abandon himself and his lot to the ALMIGHTY, in abject surrender or total submission. All his actions and the resultant fruits may also be abdicated to the divine who shall dispense with the subject’s life in the most desirable mode, in the given life situation.
Here, AMMA has taken the onus of positive outcome upon herself as the very loving, divine, universal MOTHER OF ALL, the entire species and the total existence. AMMA soothingly assured that positive bliss awaits all, although with a varying time lag. This is essentially the content or the onus of ISAVASYOPANISHAD to convey the omnipresence of GOD and cognition of such abiding truth.
AMMA’S other soothsayers, convey that seeing AMMA is attaining. MOTHER means the beginning. MOTHERHOOD is all pervasive, all permeating and props the entire extant order. “Seeing ME is attaining” declared AMMA giving little room for doubt among the Gnostics, Agnostics or even the Skeptics.
Now the issue of reaching the UNITY amidst distracting DIVERSITY, AMMA decreed that DIVERSITY is the apparent physical reality that confronts the human senses, while UNITY is the intrinsic timeless truth. When the person in quest cultivates such an outlook, over the passage of time in all his toils and struggles, gradually the eternal all prevailing, pervasive truth shall dawn on him when grace grants the same at the ripe, right moment.
In the initial stages as disclosed by AMMA the inherent truth may gleam or glimmer before the human. In course of persistent attempt the singular truth, the ‘GOD’, ‘DIVINITY’ or the ‘ONE’ may dawn within the being when grace bestows such understanding. (In AMMA’S words. “Renuga Anipisthundi, Okatiga Anipisthundi)”)
Here to present this aspect in greater clarity, we capture the dialogue between AMMA and a senior veteran devotee verily ripe in his Sadhana (Sri T.T. Appa Rao).
Question: “Does this thought or perception occur that ‘All is That (ONE)’ or is it a mere passing, fleeting feeling?”
AMMA: “IT IS AN INTRINSIC PERCEPTION THAT “ALL IS THAT (ONE) “
Question: “I do not understand that subtle truth. What should I do to gain such understanding of the ONENESS that is overwhelming and all prevalent as a Sadhak or a seeker?”
AMMA: “JUST FEEL SUCH TRUTH OR KEEP THINKING SO OF THE ONENESS.IT SHALL EMERGE BY ITSELF’
AMMA: “TO FURTHER ELABORATE UPON THIS TRUTH OF ONENESS; JUST LOOK AT THE TREE. IT HAS BRANCHES, LEAVES, FLOWERS, AND FRUITS. YET THE TREE IS ONE AND THE SAME. TREE IS BUT A SINGLE ENTITY
Likewise, the life force (SHAKTHI) in the tree is the ONE and the ONLY force within the tree despite its varied expression.
The obvious implication is that as the seeker germinates the thought of such prevailing, all-inclusive ONENESS, the concept gains entry within the self. As the subject nurses the feeling and fosters the same in earnest sincerity, he is led to the perception of the inherent UNITY in the physical DIVERSITY that he sees around when grace favors. The concept of the absolute ONE that has become the MANY gets clear within the mind to begin with and later on entrenches within the consciousness.
Pray AMMA shepherd us all in such an arduous course and grace us with the perception of the ‘ONE’. Pray AMMA gives us the understanding of the ‘UNITY’ in the visible ‘DIVERSITY.
That we may know once for all that GOD (AMMA) is all over ever present in the ambience and the environs; it is only for the individual to reach through the right path and pursue giving up the self to GOD (AMMA). That is the lesser self, fusing with the eternal self; the ‘Jeevathma’ within the passing body fusing with the ‘Paramathma’ that dwells in one and all, as also timeless. Virtually the lesser mortal being graced by a living communion with the ONE absolute, GOD, AMMA.