uncontaminated by worldly dealings? Ultimately this is a riddle which shades off into the mystery of the Deity - the question how He manifests Himself as the world and yet retains His pristine purity.
A harmonious mingling of the human and the divine is what gives charm and depth to the Incarnations of Divinity, and the Holy Mother was no exception to this. The one or the other of these aspects may impress a particular observer and incline him to give a one-sided picture, which may not be incorrect but is incomplete. Divinity does not preclude human excellences and limitations. Coexistence of the two without contradictions in an inextricable texture of personality pattern is what it implies. The order of Nature has got its own course, its life patterns, which all embodied beings, including divine personages, are subject to. Thus Sri Ramakrishna says in
Kathamrita: 'When God incarnates Himself as man; He has to behave just like any other human being. That is why it is difficult to recognize Him. He has all these -hunger, thirst, disease, sorrow, and oftentimes fear - just as men have.' In the midst of this they have the awareness of their divinity - faintly sometimes and vividly at others,- and are able, by the exercise of their will, to impart spirituality to aspirants and awaken even the spiritually dead. The life incidents of the Holy Mother recorded here and particularly the picture of her painted in the
'Gospel of the Holy Mother,' will give a clear idea of the intermingling of these two sides of her nature, the divine and the human.
Was the Holy Mother herself aware of her own divinity, and if so, to what extent -is a question that