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THE ONE HAS BECOME MANY

Dr T Raja Gopalachari
Magazine : Mother of All
Language : English
Volume Number : 19
Month : July
Issue Number : 3
Year : 2020

According to quantum mechanics, there is no such thing as empty space. On the contrary, even the most perfect vacuum is a sea of microscopic activity. If quantum fluctuations are taking place according to mechanics, then it seems to follow that the vacuum must contain a great deal of energy. The theory of relativity in physics, propounds that matter and energy are equivalent and energy has gravitational effects too. The space, since it is replete with helium energy, has a greater gravitational effect.

There is a great similarity in the theory and Hindu philosophy as enunciated in TAITTIRIYA UPANISHAD, (Chapter 1) Bhrigu the son of Varuna had instruction from his father on the definition of BRAHMAN which subject is made a part of both MANTRA and Brahmana section of the Vedas. The inert body and the organs cannot function without consciousness, which is the witness of their activity. Thus from the activities of the body and the senses one can infer the existence of Brahman. Here Brahman is synonymous with consciousness. It is clearly defined in the mantra that the attributeless Brahman is consciousness and when associated with Maya (ignorance) it is saguna Brahman or isvara and becomes the cause of origin of continuance and dissolution of the universe. The universe during its origin, continuance and dissolution and at all times is one with Brahman. The body of Brahman, it is said by the same upanishad as the aggregate of all material bodies. Again, in chapter 3, the same Upanishad concludes that prana the vital Breath is the Brahman from which all these material objects are born, live and enter it at the time of dissolution and merge therein.

This PRANA is everywhere in the universe. There is no space where prana does not exist. So is the theory of quantum mechanics, which uses the expression energy as the one which fills all space. By dissolution, I think they meant pralaya as interpreted by sankara. But this activity is taking place everywhere as propounded by quantum mechanics. The vital breath is unintelligence; the mind is an organ of the body. The question then arose, intellect experiences sensations as panic and pleasure. Hence it cannot be equated with Brahman. It is Chandogya Upanishad chapter (1) Mantras 4-6 which say that in creation, preservation and destruction, another material

proceeds from Brahman, the power – the supreme energy that is all pervading. Just as by one clod of clay all that is made of clay is known the modification bearing a name arising from speech while the truth is that all is clay. And just as one nugget of gold all that is made the truth is that all is clay. And just as one nugget of gold all that is made of gold is known, the modification being a name arising from speech. AMMA of JILLELLAMUDI, in a simple way says that ONE shakti has become many. So it is from the ONE Energy (shakti) all these modifications have taken place and they all merge into the same. This is more or less the modern scientific theory “energy becomes matter and matter becomes energy by dissolution”. Cosmetologists have proved that all the stars are made of energy.

AMMA said to her grandfather at the age of 5 (P 86 Vol AM & MD) about herself the ONE that has no form (the pure energy or shuddha chaitanya) has assumed form which you have seen that form and so a form existed in your mind. That assumed form has disappeared. Once you asked me to show my real form. Although I came from pure energy because you had in mind one form of mine and that disappeared. If the form were not there the question of not being there would not have arisen. So the feeling that a form existed came into your mind. The form that is not existing to your cognition is without attribute. In your mind it has no form and also has a form by deductive logic. The formless has a form in your mind and that which was with form had also a describable figure.

THAT WHICH exists is that one alone and THAT is I (meaning “I ness” in AMMA, when she referred to herself). That, I, is She and she has become all this seen and unseen.

From this it is clear that Mother meant that the formless energy (power) is (Bhava) thought based on some insignia in mind and that with form is also the experience of the mind. Just before this statement when the Mother who was seen talking to her grandpa disappeared from the eyes but yet was speaking unnoticed, he asked her why did you disappear. She replied “unnoticed because I had a form and that form was once cognizable to your eyes and mind.” The question that “I who had a form” is not there now arose. But in your mind my form is there. Pure energy (power) has no form of its own. Nevertheless, all forms are of THAT alone. It has no definite form. If you want to cognize a form, a symbol is necessary. A form has limitations. Even the expression BRAHMAN is a name and to cognize a symbol is necessary. If it has no definite form how can he be cognized? Even the clay from which different vessels of different shapes are made has form. The clay is the name of the mother clay from which all earthen vessels are shaped. Nevertheless, all vessels made out of it are clay alone. Just as the nature or attribute of clay can be known through the medium of any vessel, Brahman also can be known. If you know yourself you will realize the universe is the reflection of Brahman, the all-pervading sakti. All the individual forms gunas put together is that ONE Big ‘I’, the ‘ONE existence’ i.e., one that big ‘I’ gave birth to all and the process cannot be known by any. If that individual ‘I’ ness remained unmodified it is Brahman and when modified as many and perceived differently and felt as differently it is prathyagathma. But when cognized by the mind as one self although apparently seen as different it is AHAM BRAHMASMI, the paramatman. The individual perceived differently is also not bereft of divinity. It is born out of the paramatman, which is the source of divinity and hence it has divinity. THUS EVERY BEING IS WITH DIVINITY.

She further clarifies that the name “God”, Brahman, Paramatman, Brihadatman, the ‘supreme being’, are all the names of the ONE PURE POWER. The names are the means given by us to understand that one energy which is pervading and has attributes of evolution, sustenance and dissolution. The names and forms are limitations, but it is through these limitations that one could communicate and make the other cognize. For cognition, there is a need for an insignia.

Even if it is explained through insignia the person may not be able to cognize or understand. Believing is individualistic. A person believes that others depending on the faith he has in the communicator and also depending upon his previous experience of his sayings. Hence to understand that a universal power exists. Mother gives a very simple example. For instance, the brinjal vegetable has limited power to be contained in a basket and a basket has the power to contain brinjal. The basket cannot contain water and the water has no power to be contained in it. So, in the universe, each one has its own limitations of power imbibed. The power in the vegetable and the power of the basket are from the same supreme power.

Examining further, the sayings of mother, she said that, she never propounds anything from scientific angle but based on her own experience. The cosmologists say that the “universe is made primarily of hydrogen and helium and other elements such as carbon, nitrogen. Oxygen and Iron exist relatively in only tiny quantities. In the cosmic scheme of things they are nothing but traces of impurities. For example there is 25% helium and 75% Hydrogen, the ratio is 1 helium to 10 hydrogen atoms but a helium atom is four times heavier than one hydrogen, so a little helium is widespread and goes a long way to emit atomic energy. Stars are about 25% helium and so are clouds of gas that can be seen in stellar space.

Mother of Jillellamudi once explained in 1974 that helium is also found in cosmic rays. She at the same time emphasized that all these are but the modification of the same ONE UNIVERSAL POWER, which we call energy (SHAKTI). These are present throughout the universe. By the expression “Universe” she explains that it is not one but unaccountable rather endless universes. She does not agree that the PRALAYA, Big Bang happens once in a span of period. The dissolution, sustenance and evolution is taking place every moment in the universe. It renovates itself through the inherent power. The multiplicity of activity is its characteristic. Selectivity is its innate nature. That power which is everywhere is with awareness. It is dynamic with chaitanya plus awareness.

MOTHER said the universe is infinite. It ever was, it is and it ever would be and TIME is always associated with it. It is space & TIME forever. She at her age of five years 6 months said that the TIME is infinite. And every change is predetermined by TIME and TIME alone. Chaitanya is none other than TIME (power). Life is carried from one generation to another from one form of life to another as it is called chaitanya. Every being has awareness. She says, one has to have patience and capacity to perceive that energy which is in rock form as human beings or as insect ‘ant’ with a difference in form and quantity.

MOTHER said the sakti or the subtler (finer energy) converted itself into many forms & shapes performing different functions. There is no meaning in asking a question WHY? The simple answer is that it is its nature. When her grandfather, a scholar as he was Mr. Chidambara Rao, asked her a philosophical question when she was 5 year and 9 months old in 1929 at Bapatla (Vol-1 AJMD), where the following dialogue took place.

“Are you the Supreme Being? (a) the Brahman’s matter or Brahman’s attribute”? she replied (P238.vol.I AJMD), “I am the ‘I’ that has remained as I alone, not becoming you or many as pure power and I became Brahma. Its attribute is the creation and the process. I am all the three together, the one from which all has come. In other words I do not discriminate you as different from me and feel that everything seen and unseen by the naked eye and touched, heard, tasted or felt are all me alone. I am Brahman, that one Brahman as I am, having become you, i.e, the second or other (the One “I” remaining as “I”), that I and you and many. The process between, ‘I’ becoming the other cannot be known to any. It is neither describable nor comprehensible by mind nor visible to eyes. “Awang Manasa Gochar”. It is chaitanya-the prime being pure consciousness”.

On another occasion (p.216.vol.AJMD) she said although I look small (short) my age is inexplicable; it cannot be described. This reveals, she is the supreme identified with everything. The universal power remaining with all in the form of a variety of energies, grass forms etc rightly proclaimed as the life of all, without which there is no existence.

THAT ONE ENERGY HAS BECOME ALL THIS MANIFEST AND UNMANIFEST

(to be continued)

OM TAT SAT.

[Collected from “In Quest of Harmony in Philosophical Concepts” – by Dr. T. Raja Gopalachari.]

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