(Continued from the previous issue)
Mother: Jnana is that which is above both Kshara inana and Akshara inana. Clothing Ajnana in words you have asked me whether I have Jnana. Does it mean that there are several kinds of Jnana? Or is it all one? Is not that Jnana. which knows the unknown all-knowing? Is that Jnana itself (manifested as) Alt?
Or is that Jnana apart from All? Is it some things only and not others? Or does that remain the same even after knowing all this?
Rajamma: Oh! It is all right
M: What does alright’ mean? Are you expressing your acceptance of all that is said or is it an expression of weariness?
Simply Mother picks up an opportunity to lash at Rajamma’s pretences to knowledge at a simple question by which Rajamma only mean whether She (Mother) is lettered or educated!
R: It is neither. We have ample time to talk about all things (later). The appointed time is fast approaching. So many visitors would be coming. When once your business is finished, we can discuss these things.
M: But all this is my business. If it is not, then I won’t be sitting so long!
R: My business and your business are intertwined.
M: Are they ‘bhava’ and abhava ?:
R: Alright!
M: You are always saying alright’ but you are not stating what you mean by that. Nor am I getting a proper reply.
R: It does not come by mere words.
M: Does it come by your benign look?
R: Poor girl! you may leave. now–and be quickly
M: Oh it looks as though the one who speaks and the one who accomplishes are apart from one another!
R: He who makes us speak is the same as the one who makes us do!
M: Now you want me to leave: but some unseen force is withholding US parting!—- from
There is nothing that deserves to be told by you to me. Dualities continue to exist till they are lost תו the ocean of One Existence. Till it is directly perverted that the One has assumed the form of the dualities, and told and experienced, only words remain; that He causes all things to move becomes a reality (to us) only then. Mantra is that which can achieve equanimity to the mind. It does not mean (the attain- ment of) one state only. To say that mind is responsible for all is not sufficient. Let us be more explicit. Strictly speaking, Vedanta is talking about that state which neither the speaker nor the listener knows! So long as there are the speaker and the listener, it is not Vedanta.
R: Yes, it is so.
M: All this is that?! I shall take leave now.
Mother took leave of Rajamma and left for her house at about 7A. M. on 23rd. August 1949 and soon returned to Rajamma’s at about 9-20. She brought along with her sx ripe bananas in one bunch which were free from any blemishes; she also took betel leaves, nuts and dakshina”:
she put them all before Rajamma, bowed to her and sat on a mat before her and the following conversation ensued.
M: Have you finished cooking, lady?
R: There is not much to cook!
M: Of course as much as there is to be cooked!
R: After all, we have to cook as far as it is necessary.
M: All through, these words are obstructing!
R: What are those words?
M: That partly it is our effort and partly God’s will.
R: Alright! I’ll finish cooking and I’ll put water in vessels, a plate and all before you; you sanctify yourself,
M: Yes, I shall sanctify myself in the way you described.
R: Yes, but you don’t have a sari here to change yourself!
M: A change of Sari does not constitute sanctification: therefore I haven’t thought of one. The one that sanctifies and the one that is sanctified are both here
only, Only the sari is not here.
R: What is sanctification without a (change of the) Sari?
M: What should be done to the sari to constitute sanctification?
R: First it must be drenched in water completely leaving no dry spots; it should be squeezed of its water: then it must be sprinkled with holy water and then dried. Then it must be donned. That is sanctification.
M: But to be able to sprinkle holy water, one must be sanctified before that!
R: Oh yes, it’s a mistake. 13 First the sari that is squeezed of its water must be kept ready. Then after taking a bath, you should completely drench it again with a bucketful of water and then dry it afterwards. Thus the sari is sanctified.
M: Oh is that Sanctification? I thought that it is a conditioning of mind only. Impurity, as far as it refers to the garment, except for the bucketful of water that is poured on it, the rest is as it is. As far as it refers to the mind the bucketful of water emptied on the sari stands the attainment of inner equanimity: the initial drenching of the sari, squeezing and drying. stand for the spiritual endeavour needed for that.
R: May be.
M: Can’t you say that it is 80?
R: why I can. But we can’t go so far as that (in explaining that). Will you please cut these cucumbers for me?
M: When such a one is there as the knife, it is nothing for me to cut them.
R: What’s that?
M: Oh, nothing! You are the knife, my state is that of the cucumber.
R: Is it (creation) yourse
R: Then who is it that cuts it?
M: Though inwardly You and I are the same, cir cumstances sprang up because we are distinct from one another. The aspirant and the goal are everywhere manifest. They are found merged in all actions. The Doer, the Deed, the Action-these constitute the relation ship of the Master and the Disciple to those who can perceive them always and everywhere. That dis- tinguishes God from the ego, in my opinion.
R: Oh it is so intricatel
M: Creation itself is intricate I am an atom Of That atom is this Creation
R: Is it (creation) yourself?
M: Yes. By that I do n mean this ‘I’ which calls itself Anasuyamma who is distinct from ‘you’. It the I which says “In that I am”; the ‘T’ that say “I am am I”. That All This.
R: Then what is left?
M: Mere words. For the (i.e in that state) a words disappear. The words disappear na the Will that has become all remains.
R: Alright! There is the sa that I sanctified. Ya put it on and be initiated
M: Am I fit to wear your garments?
R: What’s there if it be my garment? It does’nt matter. It is a coloured one after all. You can wear it.
M: How about the jacket?
R: Alright, you wash your’s and keep it in your lap without putting it on.
M: But it is not intended merely to be kept in the lap!
R: But it’s wet!
M: Then what if it is not kept with me?
R: It does not agree with the directions of Sastra.
M: Is Sastra such a thing? Does it accept some things and reject others? Did Sastra originate as the Creation has origi nated i.e., by itself? Or is it formulated by individuals?
R: No! It is formulated by the wise on the basis of their experience.
M: Is not experience part of Creation? The papers, the pens, the ideas, the causes are all one, I think.
R: Why do you set the plough to the mountain?
(To be continued)