(Continued from the previous issue)
[This is the righth instalment of every interesting and significant conversation that took place between the Mother. and an old lady of Bapatla by name Rajanima. Mother visited that lady on pretext of being initiated by her and through her conversation had ann hit sted her superstition and vanity and finally bestowed on her the final exprience of all spiritual endeavour thereby establishing her salsalut with the Universal Mother. -Editor.]
Rajamma: What impertinent questions? Tell me, why did you come to me.
Mother: In the hope that you are one who can know the Reality I am asking you these questions because I hope that you can tell me the Truth.
R: What do you mean by Reality and Truth? Do you mean what Is?
M: Yes, dear. That which sees says and does-I want (to) know) the Reality underly ing these.
R: When the three become One, where is the need for words!
M: It is enough if they become two. It is enough if you tell me wither about that which does or that which sees.
R: Then, you speaking are about what I had neither seen nor did!
M: Who said so?
R: Not that you have said that. That is the purport of your words.
M: But when I did not mean it, how can it be attributed to me? Anyway you have not told me what “God’ means. That is what 1 came to know. Is this all that you have to speak about the purport of all the mantras?
R: Then, Don’t you want to be given the mantra?
M: Tell me, really, what for is a mantra needed?
R: So that the self might know the Self.
M: Knowing one’s Self is after
R: all knowing God! It is the ‘I’ that knows God. It is also the ‘I’that knows itself It is the ‘I’that hnows every thing. Is this Intelligence that had known everything itself God?
R: It is God when it had known everything.
M: That is what I have been asking? Who becomes God! When and how?
It was half past nine at night. Though the full moon is high in the sky, the dark clouds had enveloped the world in dark- ness. The beams of moonlight that had penetrated the gaps in the clouds had thrilled the world with light. Intermittently there were light showers. Perhaps it reflected the mental state of Rajamma. Rajamma’s desire to play the Teacher was again keen in her.
R: Tell me dear, what has been your real state since your infancy.
M: If I had to speak about my real state myself, I would not be staying here so long.
R: I feel that you have a pur pose in coming here.
M: Of course it is true.
R: Do you say that you have come for that?
M: When you say for that?” you seem to know it.
R: You are not to be so easily grasped!
M: I am the Mother that is not wounded by anything.
R: That is why you are such Street Mother.
M: Ave, I am the Mother who Does not Believe.
R: What is it that you do not believe?
M: I do not believe what people say. I believe what they do.
- Are you angry dear?
M: Ther is no anger; but there is memory. Anger is a type of activity; and so is memory.
R: Child, hours are rolling by and our task is held up. The mind is wandering in diffe rent ways. I am failing to recognise what IS and to conceive what is about to happen. The glow of your face is changing and I fail to describe it precisely.
Mother kept silently gazing on Rajamma’s face and then Rajamma entreated. ‘please learn this.
M: Whatever might have ha ppened, you seem to be particular about initiati me. What is the reason that? This conversation of ours, this learning this di recting, this setting of an example by practice, the accomplishment of the task without hurting, these du alities, this elaborate pro cedure-all this is not merely for my sake. It is for me, for you, and for the world
R: When we do not know what we are, how do we hope to elevate humanity?
M: Did you hope to elevate me singly?
R: I do not elevate you: your innate divinity would elevate you.
M: Then your presence is not needed Or are you the manifestation of my innate divinity?
R: Whatever it be, girl, come, learn quickly. Then we can discuss at leisure
It was half past eleven at night and the world wos slum- bering. Mother took a Crystal rosary, bowed to Rajamma and sat near her.
- Learn completely without interrupting
M: Even then, a lot remains to be corrected, though later. Only when it is rectified can teaching be complete. Only that which bestows content ment, peace and beatitude and which clears all doubts is a mantra.
R: Alright learn! How forcible. it all seems!! M: It is not forcible: but this is a very significant phase (of our meeting).
R: Let it be so; learn.
M: Learn, Learn’ you go no repeating. It all denotes learning; does it not?
R: Then is not necessary to learn?
M: It does not mean that. I only mean that all that co nstitutes being taught
R: Child, I can’t understand this, I had initiated hund dreds but none has ever put such cross-questions’ to me
M: They are not cross-questions, They had no chance to ask. You have given me this opportunity to ask questions,
R: Bent forward and whispered the Sanskrti verse praising the Guru as Brahman Vishnu,and Maheswara. Then she asked Mother: what mantra do you want?”
M: You have taught me already!
R: It is not a mantra, it is the verse for meditation.
M: But Meditation means reme mbering the Goal constantly!
R: Yes. That is only the be ginning. Afterwards the mantra has to be uttered.
M: I will repeat only this.. Why is not this a mantra? It appears as though all words are mantras. More ever, there is no more interest in any other mantra. There fore is sufficient.
R: What do you mean by that? What did you understand of the verse?
M: The real purport of the R: What does it say? verse cannot be known except by attaining that state. It is your responsi- bility to make experience verse? the truth of it
R: No more of this imperti nence! Learn the principal mantra that is the Sakti mantra.
M: What does moola mantra’ mean? Is the orginal one or the remote one. By calling Sakti mantra, do you mean that other mantras are devoid of Sakti or Power? Then teach me both the mantras- the one with power and the one without power. Because you in- structed me to meditate on the guru, you ellucidate the verse and then teach me the mantra and its meaning.
R: I shall teach both at the same time.
M: If both can be taught simultaneously, while you teach the one, the other must also be understood of its own accord.
R: Did your tongue retain (remember) the verse?
M: My mind did!
M: That the gure is Brahman Himself.
R: What about the rest of the verse?
M: When the guru is really Brahman- and if that is realized the self is to be dedicated to Him; mere joining of the hands does not constitute salutation.
Rajamma then whipspered the sacred syllables “Om, Aim, kleem, Hreem, Sreem, Om” in Mother’s ears and handed her the rosary. Mother held the first bead in her fingers and com menced one utterance of ‘OM’. Even before the prolonged utter ance of ‘OM merged into pro found silence the whole of Her body stilled and she attained the state of Samadhi. By the time she returned to her normal state, it was half past four in the morning. When Mother opened Her eyes Rajamma was lying in Her lap. Then Mother stretched her hands to touch Rajamma’s feet. Rajamma cried “Mother!
Thou art the Mother of Creation; Are you touching my feet? Please. Don’t”……; Rajamma touched the feet of the Mothor
M: Elderly one, now that my hands are seeking your feet while your hands are seek ing my feet-does it mean that the one who is initiated and the one who initiated are One?”
Rajamma’s face and eyes were bright and tears were flowing profusely,
R: Mother! I am not able to hear your words. But your form is firmly established in my heart.
M: Revered one! To me, whatever I hear is your word; whatever I see is your form; whatever I do is service unto you. In the touch of your feet,I feel the touch of my husband’s feet. That Doer (of all) is the doer of all this; that devotion (to my husband) is this devotion of mine (to you),
Rajamma requested Mother to repeat her words and Mother repeated exactly the same words.
R: How did you see those feet (of your husband) in my feet?
M: These feet are Witnesses of those words. As these feet (of yours) are but a part of that path, where is the place for wonder? Besides, when I bowed to your feet, the golden discs of my sacred thread (mangala sutra) fell on your feet-not once but every time I bowed. Not only these discs but my mind and my body are all bowing together on your feet,
R: Mother! did you have these pious concepts and these sublime ideas since your childhood?
M: The one who says that these ideas are there in me must tell me that. What your opinions were when I came here for the first time, and what your opinions are now- who do you say his caused them? You must be know ing yourself the tansfer mation that is going on in you if you can make me also understand it, I shall be happy.
R: Leave alone the transfor mation in me; do you re- member the transformations that came about in you?
M: There is no need to remem ber them. There is no need for them even. There is no shunning of any transforma tions that befall me. For Destiny is itself the way. You are Destiny and I am the way
R: Mother, please take my head into your bosom once. The prayers that I had ffered and the chanting of the mantra i had made their number must have been countless- As a result of all that, Divinity Itself mus have come like this to be taught by me, to teach me (thereby), and to grace me with the sight of the Divine Form. Even that form is that of a child besides, your form was not the same even for a few seconds. Whether you are my Mother or my child, or Divinity itself, whether you are the Truth or deception, or whether all this is mere falsehood (But I have) Inexpressible bliss has overtaken me. My body is shivering.
M: Yes, yes, All is unreal. All is unreal. And hence is the bliss inexpressible. In the meanwhile, Rajamma fetched camphor. But coconut was not available. She was pained for that. How can. she get one early in the morning?
R: I don’t have w coconut Mother!
M: The coconut is not there for the same reason for which camphor is available. Alright, you take my coconunt.
So saying Mother pointed at Her own head..
R: Oh, it will pain you.
M: There is no pain even if there is pain.
R: Mother! Can anyone in the world even imagine, not see, the vision you have given me early in the morning at half past two?
M: Did I think that you would see it? I do not know what you have seen. I did not come to bestow that vision. I came to see.
(to be continued)