Don’t think like that.
Only in the chamber of seeking and getting
Will I stand;
Will you be just kind enough
to render me an account?
How much of genius each one possesses
I’ll note it down accordingly.
Is it possible, alas?
To slice and slice over again--
Lighting a fire it has been burnt to ashes
Still it keeps saying boldly amidst all
I’m not dead, not dead.
No pain have I, no wailing anywhere—
What that is I don’t even know.
A witness I’m to that genius—
that genius, indeed.
Stand do I in the midst of everybody
So search it for once within ye—one and all.
Knowledge is sympathetic with ignorance. It is that kind of knowledge—you see an ignorant person, there’s a kind of subtlety lying beyond him. He, indeed, doesn’t know. Well, then a ‘jnani’ (a sage) meets him, he feels for him. Not that he knowingly does it.
He’s doing something due to ignorance. Don’t be sympathetic with him on that occasion. But he doesn’t know enough, has done it—done it unknowingly. You then sympathize with him. If you don’t—if you’re really a sage one, you cannot but sympathize. You cannot but do it.
It is to be understood at that moment; there’s in you an inkling of that “One-Beyond-The-Triple-Attributes”. Not that you’ve attained it. You have it within you. Further, you don’t know of it. That good heart. As soon as you see you’ll spontaneously feel for him. That’s, indeed, the good heart. That heart is moved to tears.—‘He’s done wrong; but he’s ignorant.’ You understand that he does not know enough. He’ll understand that.
Prosad: Why does this discussion come in here in the question of the definition of the primordial genius? ‘Is it possible, alas, to slice and slice over and again’—here you say—‘Is it knowledge which feels for ignorance?’ You’ve given an explanation, does it apply in this case?
Ma-Mahajnan: No, here it is said in a round about way.
Prosad: I am not sure. I don’t get the point. I don’t find the explanation in keeping with the words of the song.
Ma-Mahajnan: He who says the lines, can expound. If somebody doesn’t get the level, he can not expound that. You must attain to that level. You can, in no way, understand before that.
I, however, am expounding this line. What is said there? You see, this has been expounded here. The entire expression has been expounded.
Prosad: What you said earlier, that surely is about the sympathy of knowledge with ignorance. What’s that you explained.
Ma-Mahajnan: Just imagine you’re Pralhad, your father Jallhad (an executioner). What did Jallhad do to Pralhad? When Pralhad stood forth as his true self, what would he do to his father—the executioner? Won’t he give any answer to what the latter did, or he would step aside? Step aside? Then what would he say? “My father, the executioner, was ignorant. So he did like that to me.
Being wise sympathizes. If he had knowledge, he wouldn’t have done this to me. Are you satisfied? Here that kind of knowledge is spoken of.
Ma-Mahajnan, a matchless spiritual genius, expressed her entire creation in a state of "Conscious Trance” which has all been stuffed with matters of highly philosophical value and related with strong literary sense. She could not attend even Primary School due to extreme poverty. Strangely, she was taught all by herself in the School of Nature. The weird and wonderful life is possibly the souse of her vast experience and profound realization. She was born on 17 July, 1928 and passed away on 22 January, 2011. Listen to what Ma-Mahajnan said once: What I tell you briefly about the early phase. Listen first about my life. I was married off at the age of thirteen. I was the second wife, my husband married for the second time and thus I came into his family. I didn’t get any chance for schooling.” You’ll perhaps weep to hear how I came as a wife, driven by utter poverty or how they packed me off. After that all at once I slowly progressed in the domain of that ‘Nothingness’-- “I’m the Mother; the Nothingness, too.”