Mother Through My Understanding I cannot Be known,you know me only when I make myself known to you." This saying is taken from The Life & Teachings of the Mother' written hy Sri E .Bharadwaja.

 

This is one of the unique sayings, of Mother, which suggest Her Divinity that is seldom recognised by us. This sentence is pregnant with as profound meaning. Mother is the microcosm of the infinite Energy. It is verily possible that We take Her for an ordinary woman. Because, we often come across in Her, very ordinary feminine Characteristics which are commonly found in the women folk. Besides. as Mother says, when the unlimited Energy takes ihe limited form, it is bound to possess the limited or the specific qualities common to that species. Even a rare gem is often-times mistaken for an ordinary stone and consequently neglected and thrown away. In such a case, how can we generally recognise a Divine Personality as such when it is found amidst the most common human beings? Recognition of Divinity requires a special eye which is, in other words, called The Grace.

 

The above saying confirms our inability to recognise not only Her Divinity but Even Her human form. During the early days of Mother's household life. a certain devotee of the medical profession wanted to accompany Her when in a dark mid-night, She had decided to go to a distant place alone. She prevented him from following Her, But he was bent on accompamying only to help Her. This poor fellow was then asked to go in advance and stay at a particular place ahead on the way, Where from he could follow Mother. Accordingly he went there and was waiting for Mother's arrival. Hours passed by, but there was no sign of Her on the way. And there was no other way also for her to reach the destination. He was sitting wide awake through- out the night, warding off the mosquitoes with his upper-cloth. At last, at dawn, he returned to Mother's house and found Mother performing Her house-hold duties. To his surprise, Mother informed him of Her going out and coming back as per schedule. But still to his greater surprise, a servant who devotedly served Mother throughout the night, told him that She had slept in the bed and had not evidently gone out anywhere.

 

Why this paradox? It was a fact that Mother had gone out. and come buck. But neither the gentleman nor the servant observed it, because Mother did not make Herself known to both of them or She might have assumed two human forms simultaneously in both the places.

 

When we cannot recognise even Her human form, how can we take cognizance of Her Divinity? We are here reminded of a similar saying in the Kathopanishad in the Context:

 

'Naayamaatmaa pravachanena labhyah Na medhayaa na bahunaa srutena Yamevaisha vrinute tena labhyah Tasyaisha Aatman vivrinute tanoogm swaam'

 

This Aatman cannot be attained by the study of the Vedas, nor by intellect, nor even by much learning: by him it is attained Whom it chooses,- this, his (own) Aatman, reveals its (real) form.

 

Here Sri Sankaraacharya explains that the Self is realised by the Self of the aspirant who does not desire anything whatsoever except the Self or Aatman. AlsoMother says that the self must be known throught the self only.

 

The teachings Mother do agree with the Upanishadic precepts, in essence. The paradox observed by some scholars in Mother's teachings when contrasted and compared with the Upani- shadic thought is only superficial but not. real, in my view. The secret lies only in the right approach. The Upanishads always keep the Sadhakas in View and begin to explain the nature of the Universe, Brahman, Aatman, creation etc. So there is a touch of dualism in the Upanishads. Mother always speaks from the highest peak of the Advaitic philosophy. She is in constant. Awareness of Her identity with the creation and, in fact, she is the creation itself. She cannot talk of the two because she is the One without the second. She does not talk of saadhana for She is the Saadhya. She cannot talk of re-birth because She transforms and expands Herself into creation with all varieties and also contracts and diminishes Herself into mere Existence without admitiing any concept of duality.

 

Unlike Mother, the Saadhaka has got different stages of attainment and ultimately he becomes merged in brahman. The Jeeva and the Iswara are one and the same .Indeed, the Ishwara has become the Jeeva and the universe. And yet, for the sake of facility , this apparent distinction between Jeeva and Iswara is beautifully explained by Sri Shankaraachaarya:-

 

'The ocean transform into many a wave but the wave cannot become the ocean'

 

The wave is a part and parcel of the ocean,may it is the ocean itself in another form and name.It seems to be seperate from the ocean for a while but finally merges and become one with the ocean . Thus i analyse and explain the teaching of mother wharein I find a happy blend of all philosophies spread thought out the length and breadth of the world.

 

Evil is our own creation.It is not God's creation.Some people see good everywhere.

 

Author: 
P.RadhaKrishna Sarma
Source: 
Matrusri Monthly Journal (English) | Vol.9 | October-75, | No.12