The Mother Divine
Change Font Size 
 Home
THE MOTHER QUESTIONS FOR THE QUARTER

Questions by readers- Answers by The Mother! These answers are in no way definitive; nor do they make any claims to authenticity. These are supposed to answer the seeking. The insights contained in these answers issue from patrons of The Mother, among who are saints, holy men, scholars and advanced seekers. To submit a question, send email to editor.themother@gmail.com. Do not feel disappointed if The Mother does not publish the answer to your questions. The Editorial Board will choose questions to be published in The Mother depending upon its significance and service to the spiritual seekers at large. However, we will strive to answer most queries and personally communicate the answers to those who put forth genuine queries. Editor.

ANSWERS BY SRI ANANDAMAYI MA

INQUIRER:

At times, we feel that sense objects really exist, at other times that they are merely ideas. Why does one and the same thing appear so different on different occasions?

SRI MA:

Because you are in the grip of time.

You have not yet reached the state where everything is perceived as the Self * (*A play upon words: samaya and svamayi sound alike. samaya - time; svamayi - ‘permeated by Self’) alone, have you?
Herein lies the solution of the whole problem.

To feel as you do is good, since your feeling is related to the Supreme Quest; for nothing is ever wasted. What you have realized even for a second will, at some time or other, bear fruit.
Thus, what water, air, the sky, etc. are, and hence what creation is, the knowledge of the real character of each element (tattva) will flash into your consciousness one by one-just like buds bursting open.

Flowers and fruit come into existence only because they are potentially contained in the tree. Therefore, you should aim at realizing the One Supreme Element (Tattva) that will throw light on all elements.

You asked about sense objects: an object of sense (visaya), is that which contains poison, is full of harm and drags man towards death. But freedom from the world of sense objects (nirvisaya) - where no trace of poison remains - means immortality.

INQUIRER:

Still, something of the burning pain of varagya is left over?

SRI MA:

What is it that produces the sensation of burning?

A sore surely! Because of it there is inflammation; but whose sore is it? Unless there is a sore, there can be no smarting. Therein lies the deception: so long as Reality is not revealed, the sore will persist. If the inflammation is a healing process, it is of course beneficent. A patient who becomes unconscious is not aware of his agony - you can see how man is drowned in pleasure, loss and affliction - this surely is not what is wanted! This is the way of the world with is never-ending uncertainties* (Sansara - world, sansaya - uncertainty)

Can you tell why one feels anguish?

INQUIRER:

One is pulled in two directions, towards God as well as towards sense enjoyment - this causes anguish.

SRI MA:

You have a desire to give up, but you cannot let go; such is your problem. Let that desire awaken in your heart - its stirring signifies that the time is coming when you will be able to give up.

You obtain a coveted object, but still you are dissatisfied; and if you fail to get it, you are also disappointed.

The disillusionment you experience at the fulfilment of your wish is wholesome; but the torment of the unfulfilled hankering after the things you could not secure, drives you towards that misery.

INQUIRER:

The hunger of the senses can never be appeased; the more one gets, the more one wants. The fulfilment of worldly desire only begets greater longing.

SRI MA:

This world is itself but an embodiment of want, and hence the heartache due to the absence of fulfilment must needs endure. This is why it is said that there are two kinds of currents in human life: the one pertaining to the world, in which want follows upon want; the other of one’s true Being. It is characteristic of the former that it can never end in fulfilment - on the contrary, the sense of want is perpetually stimulated anew. Whereas by entering the latter man will become established in his true nature and bring to completion the striving which is its expression. Thus, if he endeavours to fulfil himself by entering this current, it will eventually bring him to the perfect poise of his own true Being.

INQUIRER:

And the anguish of not having found, the anguish of the absence of God? I have no wish for sense pleasures, but they come to me.
I am compelled to experience them.

SRI MA:

Ah, but the anguish of not having found God is salutary. What you have eaten will leave a taste in your mouth. You wear ornaments because you wish to, and so you have to bear their weight. Yet this weight is fated to fall off, for it is something that cannot last, can it?

INQUIRER:

Are there instances when an Enlightened person may be in Ignorance?

SRI MA:

You call a person Enlightened, and in the same breath say he may be subject to ignorance? Such a thing, Pitaji, is quite impossible.

There is, however, a state of attainment that is not maintained at all times, where what you suggest may apply; but never in a case of final Realisation. In whatever way you may perceive an Enlightened Being, He remains what He is.

How can there be a possibility of ignorance in what is termed Knowledge Supreme? When you speak of ignorance with reference to a Realised man, it is an example of Supreme Knowledge being mistaken for ignorance. Therefore, you also talk of ascent and descent. Just as there is no question of a body for one who is liberated, so for Him there can be none of rising up and coming down.
Nevertheless, there is a state of achievement in which ascent and descent do exist, really and truly.