(Continued from the previous issue)
[This is the fifth instalment of arry nteresting and signifi cant conversation that took place between the Mother, and an old lady of Bapatla by name Rajamma. Mother visited that lady on pretext of being initiated by her and through her conversation had annihilated her superstition and vanity and finally bestowed on her the final experience of all spiritual endeavour thereby establishing her absolute oneness with the Universal Mother. – Editor.]
RAJAMMA: You are always really after the slips of the toungue.
MOTHER: The real veil must slip off
R: Why does everything occur to you in such a (strange) Manner?
M: It’s the grace of Him who is untouched by anything.
R: Yes, yes… Oh much time has passed. Come quickly and keep the wooden plank (ie the seat) and water really. Come close. (So saying, she takes a crystal rosary in her hand) What mantra do you want?
M: Bestow that which you feel I need, on me
R: Which Deity do you like most?
M: I do not think that so many deities exist. Moreover, He is not attached to you and me, and is untouched by anything. You also said that He is the Witness. You refer to God as ‘He’; is not God a she’?
R: What’s is it that you want to drive home?
M: I have not come to say any thing but I have come to be told something. I don’t mean that you have said anything against me; I only mean that I have come to hear what you have got to tell me.
R: Do you really want me to do anything for you or not!
M: But you are doing all this though I never said that I want these things! I thought that you could gauge what
I need and that you are doing all this accordingly! But before coming here, I never thought that they are needed for me. All through, it is not occuring to me that either this or that is needed for me, or that you are going to do such and such a thing. No thoughts are arising in my mind.
R: Miserable!
M: What is miserable? Is it what had happened, or what is to happen or what happening? Or does it refer to me?
R: That’s alright! Of all the seripatures which do you like most!
M: If ever I had read any books then I could have told you which I liked. I do not know any because I never studied them. I do not know what
R: Then I shall tell you what I like!
M: Do you have both (i. e likes and dislikes)? First tell me what you do not like and then you can tell me what you like. There are many who tell (us) what they like. It is great ones like you that should make us realise what pleasure and pain are; such is Mother. I think that Mother” means the rigin. Beuse both (like and dislikes) had their rise in you and they strike being identical while seeming To be distinct
R: Strange!
M: Whatever you might call me, if you don’t explain clearly, the meaning of every word and every syllable, who else will? I am not like others, Even the Natural Mother is not there for me. Owing to ignorance as to how I should conduct myself, life is pass ing through all the “Slips” and mistakes you had been refering to.
R: Oh, By Fat!? What did I say?
M: What is Karma?
R: The action that’s performed.
M: Then, is it not what is seen?
R- Uh! it is also what is seen!
M: Anything more about Karma? It’s all over. Is this all that you are going to say?
- What’s that?
M: You said that you will teach me a mantra. If I receive it, will there be nothing that is not known, or will there be nothing that is known? Either of them is equally welcome. (Meanwhile Mani kyamma calls out: “Granny! open the door!”)
R: I don’t open it now. Why do you come at any time you please? (To Mother) Finish your business atleast now!
M: What I have (in store or in mind) is happening anyway.
R: What! Is it for this talk (that you have come)?
M: If I were alone, this does not draw so long!
R: You talk as ignorantly as a native of wild forests! Any way wash my feet in the meanwhile.
- (Washing her feet with milk) In washing the feet will there be any diffe rence in using milk instead of water? Or else why should both be used one after other Plese make me go through all this while you explain the significance of every thing in this! You hove already stated how ignorant 1 am- ignorant as a wildwoman! Please dest ray the thick forest of my ignorance with the axe (of wisdome) that you have!!
R: (Taking Mother’s words to be literally true) Of course, that’s what’s being done.
M: Neither the wood nor the axe is visible (real). Both are imaginary only
R: (Deliberately ignoring the sting in Her words) Wash my feet with cow’s ghee.
M: (Obeying her implicitly) how to wash it off again!
R: We shall look to that later.
R: You also explain that com now wash them with curd.. Pletely.
M: The curd has cleansed your feet of the earlier greasiness and ghee. (of the cow’s ghee) but it has caused greasiness of its own! What shall I use after curd?
R: I haven’t secured butter. but what a mistake on my part! The true pincha- mritas14 are not these: they are honey, sugar, milk.
M: The real Panchamita are only these: and you secured the right substances without your knowledge, the right thing happened without your being aware of it.
R: Are these the real Pancha mritas?
M: I think so because all of them come out of one an other and ultimately out of one substance only, and therefore are they called Panchamritas.
M Milk, cream, curd, butter
- (Surprised at the novel intepretation) None had told me like that before! Such an interpretation is not given even in the Sastras.
- That’s why I have told you that it is my opinion.
R: Anyway, we shall verify this point with Sri Sankarasastri in the evening.
M: Where is the need for this to be ratified by him?
element “Mahat”. Mother furher asserts that what she said needs no ratification by a common mortal whe merely studied the sastras without the higher perception of the rationale behind all Sastras.
R: He is a learned man, a scholar in Sanskrit, one who is capable of clearing all doubts.
M: Whose doubts?
R: He can clear the doubts of all people!
M: There are no human beings who are free from doubts, nor are there any mortals capable of clearing them all, any number of doubts might be cleared but still some will be remaining unsolved.
R: Even then you should not speak like that about him. He is a godly person!
M: Does it mean that he is the Witness, untouched by any thing! Then how does he clear our doubts?
R: A learned man is equivalent to God.
M: People talk in different ways. Either you make me believe whatever you might say, or see that nothing different occurs to my mind i. e. clear all doubts
R: There is no faith for great ones in your heart!
M: What will come to them if they are called ‘great’? It’s alright only if there is something great about them!
R: Do you mean that there are no great souls at all!
M: There is neither affirmation nor negation of that in What I said.