MAI-MILAN BHUKTI MUKTI
Jay Mai Jay Mai Jay Mai
721. The Founder had an abundant practice of self-control in his college career, which he has so strongly recommended, as indispensable before a man takes to a religion in all seriousness. The first thing he invites attention to is the clear constant remembrance, which he had viz., that he was neither the body, nor the senses, nor the mind. He was only a side spectator of all the different plays that were being exhibited on the stage of his individuality, under the rich maintenance and lurid right of his own soul.
722. If the blight fails, the play stops. If the nourishment to members, of “I and mine” is withdrawn, the play breaks. The soul is the Owner, whereas the mind is the manager of the theatre and the theatrical shows. First thing is to realize is that the Proprietor is not the same being as the Manager. To the extent “I and mine” gets thinner and thinner, the whole thing fades up. The whole performance will be depending on the strength of “I and mine”. Its richness, its joviality, its boisterousness, its quarrelsomeness, both good and bad points of all beings and things would be dependent on the nourishment of the proprietor – the “I and mine” of every individual soul.
Thus, mark the subtle most point, to make the “I and mine” thinner and thinner, through devotion and self-surrender to Mai or God, is in itself the remedy of the imperialistic nature. Preliminaries cannot be dispensed with, but the higher treatments have to be given or undertaken, with the help of Divine Knowledge and Devotion a Love, Service and Self-surrender.
723. Further, Regarding his parents, brothers, sisters, wife and children, either he was a guest in midst of them or any one of them was a guest to him. The Founder's mother so very often scolded him for living in the family as a foreigner full of courtesy, kindness and goodness, but, however, with no attachment or depth of an intimate relationship. He neither knew nor played any games. Music, poetry, literature, conversation, discussion, philosophy and religion were the subjects of his pastime. He was extremely intellectually witty and jocular, and it seemed as if he wanted to do nothing else with others, except either to meet for merry-making or to be left to himself. The fun that he would introduce in his talk had very little of worldliness. He was fond of picturing the pettiness and the silliness of human nature. His patent word, for which his father scolded him was " Kachra Peti " or " Kachra Patti " ( Refuse-box or Refuse ). People would be talking with so much interest in worldly matters. He would be in midst of them but mostly absent-minded. His father would cross-question him to ascertain if he had heard what was passing for an hour or two. With a smile, he would say, "Kachara Patti ". He meant, "My brain, I do not want to turn a rubbish-depot for the worldly rubbish" His ignorance about the most elementary matters of daily routine, say, the names of different daily used grains or cloths or games would be ridiculous. In a word, he lived a life of “no vacancy”, except for what was useful to him, for his immediate and direct benefit, in the matter of spiritual evolution. He would rarely see his face in a mirror. When scolded for his shabby appearance, he would quote Kabeer," What are you looking in the mirror?” “See therein, whether you are man or monkey? "The question as to what he ate before going to school, by the school teacher and friends, was the point of great ridicule in his school days. His ignorance of what a certain vegetable consisted of, would be a matter of happy past time amongst the nearest of his loving devotee even today. To be able to state, what spices are put in a certain dish, would be an impossible task. Whether he took meals in the night or not, if it has to be ascertained by himself, can be often done, only on seeing the vessels, whether full or empty. Recently in 1943, he was moving in the procession of his own son as a bridegroom. Some important officer of repute, who had also been walking in the procession, asked him," Where have we to go? " He evaded exposure of his ignorance, saying," At the bride's place ". He was bit nervous, quickly left him and got information from his relative as to the place and the name of the bride etc. He then began to answer and talk over the details. The man smiled and said," I have watched you getting information ".
All this is mentioned here, not as aneulogy,, but to give an instruction to an ambitious true spiritual aspirant, as to the extent to which he has to keep in his mind and brain blank, and unburdened' if at all he wants to try for perfection. Founder says," Two things cannot occupy the same space."
723 A. The energy, exertion, success, acquisition, victory, and joy of one variety has to be transformed into that of another. You can’t have both the rupee and also the copper-change into which you have turned that rupee. In every man’s life, there are moments when, as it were, he feels suffocated, perspired and grasping for air, in a closed room. He shouts for free air, light and breeze, but he neither unburdens his heaviest garments, nor opens the windows, nor runs to the verandah. He is bound up with so many ropes, and is so much afraid even to talk about them to others, as also of the public ridicule and censure – ropes of hope, fears, infatuations, desires, ambitions,, vices and weaknesses. The greatest reason for the same embarrassment is that he is not prepared to forego anything and pay the price. He is not for a substitution, but addition. He has not realized that no “bhoga” (enjoyment) can be had without “tyaga” (relinquishment). He wants to be nearest East and nearest West as well. He is not prepared to suffer or sacrifice the least, for a new attainment. He wants to grasp new things, without loosening his grip over the already possessed things. He wastes his whole life, in experimenting, in relying too much on his intellect and on outside assistance, and his tact of manipulations. He is for snatching what he is legitimately denied, under the Laws of Nature, Truth and Justice.
724. The Founder often speaks about," Having the maximum energy, maximum leisure, maximum space and maximum lightness in the brain and in the heart. Have the maximum conversation, about every pleasure having its reaction of pain and exhaustion or tiresomeness ".
Your paying off your debts on one side, but incurring new debts of a different nature on the other, takes you nowhere. First plug up the hole, from which water is getting into your boat, and then start the work of removing the already collected waters. First, divide your mind in two ways. Regarding not incurring additional liabilities; you must be cent per cent active. No more sins, no more vices; no more degenerations.
725. Don't think even of your good acts and merits. That attachment to the meritorious actions of yours will again entangle you.
The Founder’s patent example is this. Suppose there is philanthropic, good-hearted valiant man of brave fighting class, but somehow having a steeling habit. If he sees any beautiful and rich treasure, say, in a king’s palace, he cannot remain without a cleverly managed successful stealing night raid. He has started in the Sadhana of controlling his bad habit. A fire breaks out in the city; he saves the lives of so many. He has come to believe as suggested above. “Don’t be licking your lips for the merits. Forego them.” He runs away, having done most of the life-saving meritorious work, without letting anyone who he is. The king of a palace is so very pleased with the bravery of the unknown philanthropic man. He offers a tempting prize. Do you think he would go to the tresureful palace to take his prize? No; no; with great difficulty. He has improved his thieving habits. Even if someone said to the king, it was this man, would he admit that? No. A man who is determined on his Sadhana foregoes every benefit, to avoid a possibility of a slip.
The Founder says,” If you are avaricious of getting the fruit of your merit, take my word, you will again be entangled. After kingship as the reward of the merits comes the hell. After heaven, again one returns to the same rotten human world.
726. So, leave the question of sins and merit and accept only the simplest forms of good actions and bad actions. The Founder sometimes quotes his patent line, which he was repeating at about twenty, near the stony bank counterfort of the river in Poona [Pune], in a Mahadev महादेव मंदीर Temple, on moonlight nights ," Kahan Le Jau Do Gathadi, Khuda ki Meher Kafi Hay " - कहा ले जाउ दो गठडी , खुदाकी मेहेर काफी है - (Where - why - should I carry these two heaviest packets of sin and merits on my head through the unknown tract between this world and beyond ? For me the mercy of God is quite enough.) He had reduced the question of sins and merits to that of bad and good actions and actions pleasing or displeasing to God, elevating or degrading for society and helping and hurting the persons dealt with.
Naturally enough, the departure from the average fundamental religious Hindu mentality made so much of his burden lightened and disappear, as Hindus have left nothing unthrust in their heaviest bag of possible sins. "If by chance if your sacred thread is broken, for the word that you speak and for every step you pace, there is a sin. Ant-crushing is a sin and burning of germs while you ignite a fire for food is sin ". So many sins disappeared from his dictionary.
They have already disappeared for the modern man as well, but in the latter's case, even the religion itself has disappeared. That is the difference. There is an earth and sky difference between throwing away the whole thing known as morality and religion, as refuse, and only the dust portion gathered around them. Casting away the superstitious or less important matters of a Religion is not the same as the casting of the whole Religion, in all its entirety.
727. Just as he chalked out before, he believed in his conscience and guiding principles given before. As a matter of fact, he has given to his followers, as it were, his own method of working out his own spiritual progress- the mode, means and the path which he followed to reach Mother’s Mansion.
The Founder has one peculiarity. He mostly writes or speaks about his own experiences only, because they are matters of his own full conviction, regarding which, he can speak to others with self-confidence and penetratingness.
The Founder says,” You first establish a stage by the constant thoughtfulness, association and remembrance of things, when, any bad actions that proceed from you are only because of the hankering for the pleasure delivered out of them, or out of definite wickedness. The further stage should,” Left to yourself, without any handicaps, compulsions etc. as an independent believer of things, you are not for pampering your body, or for blindly following the dictatorship of your mind, or for letting loose your senses towards the objects of their pleasures.” Make your ideals, definitions, and convictions very strong. Be the severe most judge, though kindliest jailor, about yourself.
728. Let that stage be reached, when you do bad actions, only because you have not been able to resist the temptations. This stage means two things. For you to be systematically arranging an automatic series and a continuity of bad actions becomes impossible. The other thing is, you get the hatred for your own self, especially the returns for good actions are not being thought of as stated before. What then remains, is only your sorrow and repentance for bad actions: You feel you are a Kachara (dirt) in the Mother's Good Universe; you are a black sheep; you are a spot on the snow-white Universe of Mother. Where can any ego remain in the mind, which is full of sorrow for bad actions and which is showing you only an exhibition of actions that display your badness and weaknesses? You get sickened of yourself. You determine not to repeat the same follies again. You awaken, your latent powers to withstand temptations on the next occasion. You apologise and pray to your mother, to forgive you and to give you a special miraculous strength.
729. The Founder says,” Don't work in a desultory unsystematic manner. You make a point say, you want to master your wrathfulness. Let there be a definite programme, say, for the such and such period," I will not simply curb my wrathfulness but invite and create occasions when people would provoke me to wrathfulness ". While you have fixed your programme, let all other things even though of much greater importance, have a quite secondary a place and value. Master it and leave it!! That is what he means while referring to a cook having many dishes to prepare, one after another.
730. This was one of the innumerable instances of his ' wrathlessness practice '.He was in the college students’ quarters. Each room would have two students. Due to his absent-mindedness, he would put his clothes on the pegs of his companion, who a bit hot. The Founder was thrice warned, but where can the absent-mindedness go? One day he put his clothes, dhoti, coat, shirt, cap, as soon as he came in the room after a tiresome outing on the companions peg. The latter flew into anger and threw away all his clothes with a wrathful and forceful insulting fling into the gutter by the side of a water pipe. The Founder swallowed up the most terrible insult, He told him in the most humiliating tone," I am sorry; what can I do? Even though I try my best, I cannot remember your instruction." Not a single line or speck of wrathfulness was there on his face. The companion gradually came down to coolness. As a matter of fact, he was shocked to find no quarrelling and no bandying of words; not even a single word. At the end, he said," Are you bringing those clothes, or should I bring them? "
The Founder with cool minded said," Let them be there. I have got other spare ones," said the companion," Should I ask our servant to bring them and then send to the washer-man? “Founder said," Don't worry. Let them lie." After a pause and a bit of repentance, the companion said," On getting them washed, you will, of course, use it them, is it not?" Said the Founder," Cease to think about that. Let them lie to their lot. Let us order out tea. I have brought a nice packet of biscuits, we shall enjoy ". The companion saw the Founder was resolute and any further talk regarding the clothes would be simply humiliating himself. Of course, he refused the biscuits. The clothes were removed by the Bhangi. The crowd of all students was after the Founder, enquiring what had happened; but he kept mum.
731. He would do so many things incognito. Once on the Kurduwadi [ कुर्डुवाडी - महाराष्ट राज्य ] station, when the Founder was the chief officer of the Barsi Municipality [ बारसी म्युनसिपालटी ], in about 1916, he was waiting for long hours from evening to catch the Madras Mail arriving at 2 a.m. There was a lady passenger, rather beautiful, with a child. Some railway staff people were constantly eyeing her. They spoke with some words expressing their bad motive and she insulted them. There was a long waiting period. By chance, the child eased itself. There was no water. The insulted people made most of the nuisance and harassed her as if some great crime were committed and took her to the station master. Soon there was a crowd. The crowd, with the station master and with her as a criminal was brought by them to the spot, to show the nuisance. They were all surprised. There was nothing. Someone has cleaned it off, with a big woollen muffler in a wintry night, which was seen thrown away at along distance. None knew the sweeper.
732. The Founder says," You must plunge into places of poverty and misery incognito, in torn clothes and study and share their miseries. You must utilize big crowds in processions and temples, to get insulted and ridiculed. The Founder to overcome nervousness and over-regard for the opinion of the society, once moved in a procession over a big round, putting on purposely selected torn and dirty clothes and sitting in an extremely dirty carriage. Those who recognised him and those who did not know him, all called him mad and laughed. To him, it was a practice at 18, of overcoming the nature of servility for popular opinion. A regular programme, practice and a subtle watching of thoughts and feelings, to ascertain how far the mind and the egoistic pride or a certain vice is subdued, is an important requirement. It is in the circumstances of self-invited humiliation alone, that one day, your heart breaks to pieces on a realisation of Mercy, that Mother has showered on you. Otherwise, you remain all your life ever discontented grunting pig, in your closed and covered den. These are supreme joys, which the enjoyers alone know and relish. The founder would often say to even high class best devotees- “Still your worldliness curtain is not torn.” “There is no tearing and bursting of your Self yet.”
733. The Founder says, “You have to actually pass through practices. Practically a life of some few years with decided programmes of the specimen given here. Any amount of good thoughts or best thoughts do not help you. They have their own value, when the mind is brought to a certain pitch of deeper receptivity, which is attained only when the mind is in the fullest concentrated form, either during hours of meditation or actually passing through certain practices and experiences of realistic action, especially after the event and during suffering. In other cases, they do not go deeper than the relishful intellectual plane of thoughts and words. None of them enters, touch or make permanent indentations on the brain or heart, on the interior plan. Please note an extremely subtle fact; the mechanical fact that you have to and passed through certain practices gives you nothing. What you permanently gain is what your mind has received deepest indentations of, by way of an invisible asset, while passing through ordeals, mostly self-invited.
734. The Founder says: Select some few men: one , who gets at once wild on any offence being given; second, who cannot remain without stealing as soon as he has a safe opportunity; a third man who is addicted to a drinking ; and a fourth, who cannot resist a sexual passion on seeing a willing woman in safe solitude. Let all Pandits from Kashi काशी to Rameshwar रामेश्वर prepare a textbook of wisdom, and a prayer book of wrathlessness, honesty, sobriety and morality. Let each man be made to read and pray for six months and then put them tests. You will find each one of them fails.
Founder says: “What of reading and praying?” Even when people see the drama of EAKCH PYAALAA एकच प्याला “One Peg Alone”, enacted before their eyes and shed buckets of tears on the ruin of drunkard’s family, the carving does not disappear. Man entirely forgets the force of habit, forms as a result of thousands of wrong actions done, of a particular nature in a particular direction in the past.
The only way is practice, the hard untiring practice. If you tie down a bundle of straight papers, for some long time, they become cylinder like, their bend depending on the time they remained so tied up. The only way to make them straight is to tie them up for a sufficiently long time, in the inverse way.
You get your success by actual practice over the smallest portion of the vice. The hard practice of your gaining more and more strength, which follows each success, is the only remedy. Put the iron in a little fire of experience and suffering, and then go on hammering with good literature, meditation, Guru-confession, repentance, self-imposed punishment, prayers and all the known methods of improvement.
735. Practically you have to pass through a life of self-abnegation. When you have reached a stage when sinful pleasures are not acceptable to you, you have to pass a great period of relish-less deadened life, as you are neither here nor there. The worldly sensual pleasures, especially sinful, you have banished yourself, with a determined vehemence and the other pleasures of devotion and divine knowledge, yoga with scriptural readings or scriptural rites and rituals, etc. have not dawned. That period is the most sickening and suicide suggesting period. While on one side, you are on the side type of Sadhana साधना, you should also be developing your relations with your God and Guru. You will then have the relief and a different world to derive your pleasure from the Love and Service, Devotion and Self-surrender to your God and Guru. If those doors are not opened, you have to pass a dry life of Vyaasdevji व्यासदेव, when Naarad नारद Muni मुनी advised him to take the devotional writing of Bhagvat. It is the life of a man caught in the desert, who knows, that every water sip is fully material and every fruit is fully poisonous. Most excruciating period in a soul’s history.
736. The last straw that breaks the camel's back is the wiping out of the sexual notion when the difference over the sexual infatuation, pleasure and attraction.
You can train up your mind to be smiling with a mastered wrathlessness, you can be well contented in midst of any poverty; you can reach a stage when no desires make any agitation in your heart; you may rise above the idea of name and fame; you can be as humble as a straw; you may even bless even your enemy; but certain things are most difficult. These are (1) Proof-ness to sexual attraction, the wiping out of the sexual notion itself.(2) Infatuation ( moha मोह). (3) Proofness against final subtle most delusion spread over you, as a special case, by the Supreme Power Maya माया and (4) Life-clinging. Infatuation in its highest sense is, by its definition itself, beyond the possibilities of the control of the mind. Such infatuations do come and only the Divine Will of the Mother's Grace decides when they would disappear. No human effort can be of any avail. If a cloud conceals a moon, the only thing for you is to wait till cloud passes over. You can do nothing. It is a case of helplessness, like an eclipse or a swarm of locusts. All the thinking and reasoning faculties have to regain their working strength, after some lapse of time. Your “Purushaartha” पुरूषार्थ then is only praying to Mother for quick relief. Life clinging, even Markandeya मार्कण्डेय could not conquer.
Re: Maayaa मायाः On Maayaa’s highest plane, there are some rare cases of the highest souls, when Mother shows Her highest Mercifulness to them to give them the experience of the Final Invincible powers of Mother. The Finalmost conviction about man’s nothingness is often given by Mother finally through the experience of Her Invincible and Incomprehensible MAAYAA.
737. There are so many instances in Hindu traditions and Puranas. We are not talking of the ordinary experiences of Maya माया in the cases of ordinary people. We have the nicest recently recorded experience of Brahma advocate Totapuri तोतापुरी , when he went to drown himself in the river Ganges गंगा, to put an end to his excruciating pain.The Ganges went dried that night. He went on and on until he almost reached the other bank. Yet the waters were not deep enough to drown him. Said he, “What a freak of Maya?” Maya माया would turn Yea into Nay, and vice versa. No embodied being can go beyond her jurisdiction unless She was pleased to let him go.” He had not had even the freedom to die!! Maya is not to be conquered but propitiated.
The cases of Moha मोह ( Infatuation ) and Maya माया are beyond our ken. They are some special divine arrangements for some special purposes in the life of some special persons. There are great wonderful forces of some inexplicable Prarabdha प्रारब्ध and some future all changing programme behind such cases. Parashar Muni पराशर मुनी had an infatuation for Matsya Gandha मत्स्य गंधा. Behind that infatuation was the divine arrangement of the birth of Vyasdevji व्यासदेव who was an incarnation of Vishnu विष्णु and to whom Hindus owe their religion.
738. Let us, therefore, stop with sexual-attraction-proofness. There too nothing can be done without Mother's perfect Grace. Mother, however, does arrange matters just as the Sannyasini संन्यासिनी Bhairavi Braahmini भैरवी ब्राह्मणी was sent to Ramakrishna रामकृष्ण, for helping Her devotees to practice sexual uprooting and sex-notion-annihilation. High souls can train up themselves with Mother's and Guru's Grace, to remain as unruffled as before a lifeless wooden bench with a lady's picture carved thereon. This process however so difficult to manage, as, unlike all previous practices, it is not one-sided mono practice. In most cases, it is a dangerous practice, unless Mother herself manages every detail. It can only be a perfect Guru in the shape of a lady that has also the fullest control over practitioner, his mind and body if he at all slips. She must have the strength to save him and pull him out, if on the point of sinking. Such guru Mother alone can depute, for the perfection of Her dearest souls alone but She does it is certain. No wise saint would give an inkling about his practice of Sadhana in this direction, to the foolish fault finding defaming world. The annihilation of the sexual notion itself is yet still higher attainment, and here we drop the last curtain on the subject of Sadhana, in general, and that of very general talk about the same.
739. These are instances of the highest Sadhanas, and their knowledge is more for appreciating divine and supreme souls on the earth, and not for the practising by ordinary souls. Let us come to our usual plan of mediocrity.
Money greed and sexual-lustfulness are such terrible forces, that they have overpowered even the most advanced of souls. Her therefore under Mai-ism the most difficult examination has been treated rather leniently and it should be enough that man passes with grace marks. It is enough that the man is true to his wife and that he gets money honestly in fairways without indulging in hundreds of ways of lying and cheating and defrauding, and that he makes it a point to spend a certain proportion of his wealth for deserving religious charitable purposes, etc. At this stage, Mai-ism does not mind his remaining infatuated with his wife, and trying his best to be wealthy enough, to be living in full comforts by honest and fair methods and without resorting to systematized cheating methods, that have lost their sting, in modern times, being in common prevalence.
739 -A. Mai-ism is for using the terms "Money-greed and sexual lustfulness " and not the centuries-old expressions " Kanaka कनक and Kanata कांता " or " Kaanchan कांचन and Kaamini कामिनी ". It is not the woman that is the source of temptation, but it is the lustfulness in man. Mai-ism thinks it is an ungratefulness to denounce the sex of Man's mother, sister and daughter. A woman is in no way a grater degrading force than a man if at all we study the black side of a man and woman’s relations. However, there has been never such a thing as man’s downright condemnation. These centuries-old expressions have led the prejudiced modern minds to infer, that the scriptures were written for “Man” alone, that the scriptures writers were averse to womankind and believed women to be a foreign undeserving inimical element for religious progress, and that Saints in the past evaded the very shadow of a woman. These views are quite ill-founded. All the same, both the sides are to be blamed. The moderners have not seen how much worshipful reverence the Saints and or Scriptures have shown to deserving women, especially to “mothers” and “satees”(chaste life sacrificing true wives). On the other hand, it has to be sorrowfully admitted that few or no saints have taken pains to raise a protest against such deprecating expressions, nor have they made the point clear, while they left volumes of teachings after them. Why should they have left it necessary, for their followers, to write long comments, stating,”No, no; our Guruji had no hatred towards women”?? I was once assailed by a highly educated woman, who quote a Saint’s words “ Dhol, Dadama, Shudra, Pashu, Naari, Voh sab Tadana ke Adhikari (the drum, the blowing trumpet,, the menial, the animal and the women, work best under “beating”). I tried my every defence saying “beating “ in the case of a woman meant here is only an unpleasant but effective appeal to her heart, that a “Nari”, a woman, in said quotation means a bad woman.”
She left me with hatred-full face gesturing saying “Were all dictionaries then burnt”? She meant, “Why not be explicit and say specifically “a bad woman”?? Why wholesale condemnation of womankind? “We mean the same thing” is an attitude of a deceptive roguery. It is not fairness. It is like passing over one false currency note in the midst of many, hiding a true one for substitution, in case a protest is raised. Let Mai-ism at least be free from the contamination of this centuries-old condemnation. The Founder of Mai-ism cannot keep his one foot in milk and another in curd. He has to speak one way or the other, on such an extremely important issue about womankind as a whole, even though he may be wrong. Perhaps some saints in the past did not make much of the expressions (so many of them), because they knew a woman was safest with her infatuating powers against such parrotry. Let the woman enslaved have a forceful eye-opening, or at least, a vent in words. It is only a small word pinch only, which even women, if they think sexlessly and religiously, may not mind or may even appreciate, understanding full well what the saints and scriptures really meant. The crudeness has, however, to be admitted and should entirely cease, at least for Mai-ists.
A Mai-istic eye towards woman is not that of chivalry and appreciation of beauty, engaging manners, softness, tenderness and sexual sentiments or emotions. It is not again that of vengeance towards man, in return for the man's subjugation of woman in the past. Mai-istic eye is that of mercifulness, sacrificing, service-fullness and sacredness of mother, which almost every woman is, like a fruit-bearing tree that suffers heat and cold, frost and rain, for the nourishment of the world itself. As between man and woman, Mai-ism wants to develop a true understanding of mutual indispensability and in-competitive co-operative spirit of reciprocal love and service. The question of superiority, equality and inferiority is entirely irrelevant. Mai-ism insists on the sublimation of that natural human emotion known as “sex attraction”. Let the wholesale benefit of man-folk on its looking upon the women-folk, as comprised of mothers, sisters and daughters, be not lost. Mai-ism wants a man to love and serve all women and not of any particular relationship or category alone.
So many saints, it can not be denied, were indebted for they were, to their "Mothers". So Many Ashrams were ably conducted for public spiritual welfare, through the assistance of women. Paramahamsa was declared to be Incarnation by a woman, a Sannyasini. Should we not be ashamed of man's ungratefulness, while using expressions of wholesale denunciation??
Of course for a worldly man, it may not be possible for him to be agree to the highest ideal of looking every woman to be a mother, but then, let the understanding be clear, as under:
A woman is poison when approached with lustfulness, and is a nectar when viewed with a feeling of motherliness. The woman that pulls man more and more towards worldliness, is a venom, whereas the woman that gives him a spiritual, moral and virtuous life is a nectar. The woman that pulls man towards Godlessness, enjoyment and selfishness, is venom, whereas, the woman that takes him to God-ward-ness, self-control and selflessness, is a nectar. The woman that makes a man more attached to his parents, Gurus, benefactors, helpers, destitutes and the needy is the nectar. The woman that makes a man a slave of her infatuation and grind mill bullock for increasing requirements of the family, is a venom. The woman who sits on man's head and through the strings of her infatuations rides him as a camel and satisfies her thirst with the water in the camel's belly if a need arises is a venom.
Why are people so very fond of short misleading formulae in Religion? when they would be exhausting their brains with hair-splitting over-two-penny worth worldly matters?? Neither infatuation nor denunciation. Such expressions have been a plum-feather, which no man professing to be religious has failed to crown himself with. Mai-ism, however, takes strong objection thereto. Just as service and love have been there, but not religionised, so here too, it is not that the idea of looking upon woman as mother is not there but it has not been religionised. Mai-ism religionises Love and Service, and the trying of one's best to look upon every woman as mother.
739-B. The yet greater humiliation is to be seen in that woman has been bracketed with wealth, as if both were of an equally degenerating order, calling them both, temptations, as per old religious belief. There is, however, earth and sky difference. Whereas the former is with reference to matter and materialism, the latter means a much subtler and nobler fight of living spirits and living forces. Wealth itself has no craving to conquer any man and to fell any special joy and blessedness in being with a certain man. Money temptation is murderous, women temptation is suicidal. The former arises from wickedness and cruelty, the latter from weakness and misplaced lovingness. A greedy man impoverishes the world and creates repulsion. A lustful man has at least one chance in a thousand of reaction in the spiritual direction. Lustfulness abates with the passing of years, but the greediness increases with age.
In the first place, don't denounce "woman". If at all you do, don't bracket with wealth. It is only one sided and blind man's judgment. When you reach that high stage of spirituality when non-attachment becomes the goal of your Sadhana, you have to practice for the attainment of proofness against sex attraction. But that you can as well do, without denunciation and hatred. Condemnation is a wrong remedy and a harmful teaching. It is great injustice that such a parrotry should be repeated John, Dick or Harry, or by envious members in a family, to break the happy blending of a husband and a wife , or by an evil-eyed friend , of if for no serious reasons, at least for slighting and belittling, be the speaker a drunkard, or a pauper or profligate. This misunderstood and misinterpreted religious licence given to men against women stands entirely cancelled, rejected and even condemned, under Mai-ism.
Launching a crusade against wealth and women is, in reality, a stage of declaring war against worldliness itself; and let us think deeply, how few are prepared honestly and un-hypocritically to accept such hard requirements of a religion. Man must have reached a certain stage before he comes to this. Man must have felt, he is in a dilemma. On one side, the practical impossibility of living without the help of a woman, and on the other, the possibilities of downward pullingness. And he must have decided in favour of resisting the latter, with necessary determination for sacrifice.
It is only at that stage of a man that only as a temporary measure, like the wooden centring while constructing an arch sets and not thereafter.
Hindu scriptures have found out the most efficient and practical solution regarding the above-stated dilemma ."The chaste faithful and religious wife, that victimizes herself for the sake of her husband, without absolutely and special exertion of her own for herself on the spiritual lines." Few religious men have however an all agreeable wife. Once the Divine Mother decides to make a "Narayan" नारायण of a certain "Nara" नर, She sets up every machinery to grind the unhewn diamond to the required shape and lustre and to be without deformity, disproportion and depreciation.
A devilish eye and a demonish tongue in respect of woman (Mother Site too was not saved), is the greatest handicap for righteous, religiosity-seeking Sister world. The world has thrown its prowess only to the virtuous, weak and meek. This too, Mai-ism strongly objects to, in practical routine social life.
Nothing should be so practical, simple, sweet and noble and most appealing to the present western mind, as the Christian Mary Magdalene decision and the principle of action in this respect, viz., that they alone are entitled to defame others of immorality, who are themselves of a sterling golden moral character, of purity in thought, word and deed. And these latter would never stoop to such cowardly meanness.
Mai-ism most emphatically states rules of morality are for the development and control of one's self, and not for imposition and accusation of others. If your own practical experience and observation of outside world or teachings of scriptures, creates in you a deep belief of an extreme difficulty or almost an impossibility, about withstanding sexual temptations, please never fail to remember that failures are only rarest instances in the cases of really high moral souls, and that self-control is not so great a thing as some people of no worth imagine, on judging others with their own standards, and on their getting misleading corroborations from rarest instances seen or heard. We hear instances of failures only. Instances of conquest over lustfulness in face of highest temptations, are never known by people in general, because of an extremely high delicacy about social self-repute, and because of chances of misinterpretations. Such beliefs mostly resulting from wicked baseless rumours in society, and from instances in scriptures, (which latter have as their object, the desire of infusing pridelessness and the belief of nothingness of however a great sage, before Maya), should never be for squeezing out poisons of weakness, defence or accusation therefrom. Let your churning from such sacred scripture-stories of failures, be the nectar of your supreme character, resulting in your pitying, forgiving and forgetting.
The best thing is to close your eyes and seal your tongues, except in cases for which you have the first-hand responsibility, and where you are first liable to suffer.
Rise above such prejudicial routine religious mentalities, and ways of looking and judging and dealing with things. Seek and follow the spirit. It is the sexual attraction itself, that has formed a prominent element of the Divine Arrangement for ameliorating souls of both sexes. It is only the abuse of the attraction that is responsible for any disastrous evils. At least, these cannot be evaded by denunciation and flying away. How far can you run away from woman? You have to conquer your lustfulness by deep thinking, constant memory, cautious alertness, creating relishlessness and hard practice of self-control, with the temptation itself in your front, and with Mother's mercy and Guru's grace. It is the highest and wonderful force of sex-attraction, that makes a savage man and an ever-changeful emotional woman be a He-dirty and She-deity, in course of their religious development, during lives and lives. Sex-attraction is not an evil, for which one would be justified in blaming or cursing Almighty. It is sex-attraction alone, in its subtlest and purest meaning form and relation, that is responsible for the material, moral, religious and spiritual progress of humanity. If there were no sex-attraction, the world would have ere long ceased to exist. It is no use closing our eyes to real facts. It is quite praise-worthy for routine-religionists to eulogise some like Shukadevji शुकदेव and Bhishma Pitamaha, and to deprecate some like Dasharatha दशरथ and Vishwamitra. Go however deep and deep. Don't be fighting shy, nor be satisfied with children-like-superficial, theoretical, scriptures-taught-parrot-thinking. We have no knowledge, about Shukadevji having never been indebted to any Rambha रंभा or Rambhas in previous lives, nor that Bhishma Pitamaha भीष्म पितामह had not had a previous life-excess or subsequent life-reaction. We don't know, that the ordeal through which Vishwamitra विश्वामित्र had to pass had not raised him and his sex-resistance-power enormously.
Let us go still deeper. Can we think Menaka was, or any woman is a lifeless statue? She too was a soul and a spirit, with ambition and desire. We are entirely in the dark. It is quite like that Menaka might have put her maximum infatuating powers to their highest mettle. She would feel the pride of being the possessor of a such a mighty sage of wonderful austerities. What is then the subtle most conclusion? Do not en foolishly condemning woman. Don't idiotically find fault with Almighty for creation of sex-attraction Don't be sitting on judgment throne and don't stamp highest souls with you labels of good and bad , moral and immoral; but yourself be increasing your resistance power against infatuating power, by practice and Sadhana while living in the world itself, with Mother's mercy and Guru's grace.
Please understand the inner truth, in absolute thinking. There is an invisible incomprehensible and long-sustained warfare in the progress path of every soul, of an Infatuating power and a Resisting -power. A success or a failure in any particular case proves nothing in absolute "yes” or “No” terms. A resistance power of 2000 units will vanquish an infatuating power of 1000 units and will have a moral victory, but the very same units power will suffer a humiliating defeat at the hands of 5000 units infatuating power. There is no greater delusion than to call as victorious one who had no foe or a negligible foe, to fight. The final achievement is the resistance power. Power of how many units is the test. And that Sadhana of a man has in its requisite, the training of a Motherliness-seeing eye. Looking from the higher plan, it is wrong even to imagine infatuating power with woman and to identify resistance power with man. Most, unfortunately, we as “men” have absolutely no idea of the women’s mental and emotional world. That is a sealed book and packet. Men have imagined women’ feelings and written, but we have little literature authenticated by women writers. For women, a man can be an infatuating power and in such a case it is she that has to develop the resistance power.
Motherliness seeing annihilates lustfulness, because of the working of so many associations and emotions, so very familiar to man. The sublimity of the ideal is that not only man is saved from the feeling of hating woman, but there is a germination of positive factor viz., love of the type one bears to one's mother.
For a Sadhaka, infatuation of one's own wife is absolutely no smaller disqualification than for any other woman, in the strictest test, although assuredly from the point of morality, the former man is much superior to the latter.
I am determined the pull the reader high up, in this most important subject about which the greatest ignorance prevails. Is your wrestling Gymkhana competition, your enemy? You or I can pass our whole life, taking every acre never to go near waters and have no fear of drowning, but what about a sailor's son? A circus lady proprietor purchased her dearest son from high swing, with men to catch him in the net, on the ground. In a word, neither hating nor evading can give you the finality. The jump from the high swing is surely a downward jump, that will break neck, noes and bones if Mother's Grace does not station various net holders. But let once for all, your anti outlook go. The fact remains and is there, viz., that, before you reach perfection, you have to acquire the resistance power against sex-infatuation, sex attraction and finally, sex notion itself. If Mother's mercy and Guru's grace are there, how wonderfully circumstances are created, how the resistance power is developed and how a man is made proof, are most mysterious subjects, which few have tried and dared to touch and reveal!!
In a word, Mai-ism says, do not blame the mirror showing your face -eruptions. They have originated from your own bad blood.
Each sex has its own best or worst qualities and agree-abilities and living conditions. The soul in the body of a man or a woman has no sex; and any soul takes one sex form or another, according to the need of developing certain qualities and paying off Prarabdha debts. Man and Woman are not of a different species, such as, of a rabbit and of a serpent.
Under Mai-ism, man has no superiority over woman either from the point of Soul-evolution or worthiness and receptivity for religiosity or spirituality or in the matter of securing Mother's Grace. Mai-ism means an equal religious recognition of both sexes.
739-C. Shall we go a bit deeper? Think with every depth. Is there anything absolutely and inherently, in wealth and women, which is of an invaluable nature on the one hand or of a tempting nature on the other? Both have a value which changes from man to man, and from moment to moment. Its value to you is only a measure of your own volumes of desires. What is the value of gold to a thirst-dying man in a desert, or of the best damsel to a diseaseful dying man, or even to normally healthy eunuch? Where lies than the value? Mahadeva Shankerji burnt away Cupid, but Mother restored him. Wealth has only the instrumentality for a satisfaction of your desires; and woman is the concentrated centre. Greater the desires of happiness, greater the belief that they can be satisfied with money, greater the ignorance about higher happiness, greater the fear we shall be doomed and miserable the day we are money-less, greater the passion of holding others in your fist, greater the blindness about its slipping away any moment, greater the ignorance about the dependence anxiety care and danger that immense wealth brings in, greater the ambition of rising to a high eminence, greater the pride and anxiety about the richness of your future generations etc., the greater is your value for money.
Regarding woman, what is your value for her, before and after marriage, during the period of your imagining her to be a shadow that will never fail to follow you? Where does every value disappear, when you find her to be a life-long pest, and an iron steel chain around your feet, hands and neck? Why go over long periods? What value do you set on her, when she is pleasant and agreeable and obedient, and how do you cherish her when she is otherwise? The great Rishi Yagnavalkya ऋषी याज्ञवल्कल्य said: " Nothing is dear to us, because of itself, but because, our own soul is dear to us and things help us to be deriving happiness for our own selves". Today, you have an infatuation, and tomorrow, a hatred, for the very same woman.
How blamable are poor they !!! Wealth, woman or world !!! The whole scene changes with this understanding and conviction. From hating wealth and woman, especially the latter, to killing your desires. Least dreamt-of change !!! So long as your desires don't die, your infatuation for both won't die. Study yourself all your scriptures and visit all saints and all places of pilgrimages and worship every deity, and make your conclusions. Mai-ism repeats: Let the gaslight go, not by your sudden violent switching; no wildness; every cool-mindedness; no balance-loosing; no injurious and reactionary remedy of generating hatred. Let the light go of itself because there is no oil-drop for the light to draw its nourishment from.
"No belittling; no blaming; no blasphemy, no hating and evading woman " is the first Mai-istic teaching, the primary teaching. A wholehearted effort has also been made by so many welfare-wishing saints to create a nauseating sense, by referring to the dirty constituents as scum, phlegm, mucus, bile, urine, blood, puss, etc, Surely, that is also a way, but at quite an elementary stage, when man has no other cause for his agitation, except the physical beauty. Such one will be surely saved by such a teaching. The world has however gone much ahead, materialistically and intellectually. Deformities can be covered up, with artificialities. There is very little of natural living in this age, and the perverted intellect of an infatuated man gives a retort " Are not men's bodies made up of every similar dirtiness? Where is the justification for any nausea ?". Finished; mouth-gagged !! The said nausea-creating-remedy is of the past ages, and is out of date and out of application, at present. You may continue your old-inherited-parrotry; that is all. Infatuation arises not simply out of physical personal beauty, or the bodily charm, and only as a hunger for corporal enjoyment. Perhaps, the underlying wisdom of this teaching is: " If all your discrimination and lamp of light has extinguished, at least, stop before, and desist from, physical action." But, on the whole, that teaching has proved entirely inefficient. It was an extremely useful teaching when people believed they were saved from perils of a dire hell, by at least not falling into the physical sin. The devil has, however now, dived much deeper.
" Kill your desires " is, therefore, the second teaching. Not simply the desire of sexual connection, but kill all desires. Reduce the sum-total of all your desires; and, as this sum-total goes on diminishing automatically, you will be surprised to find that the infatuation, the temptation, and even the value of wealth and woman, go down. When the fever is high, there is head-ache, joints-pain, exhaustion, distaste, etc. When the fever goes, everything goes. When a Jhinghari horde's head (chief man ) with his ferocious soldiers is at your City gates, streets of wisdom will be deserted, there will be market-attacks, house-breaks, pillages, quarrels, fights, cruelties and casualties. When he leaves the City, there is not a single locust of his soldiers staying behind. You yourself will be surprised with their sudden disappearance and the normal peacefulness restored. When the lake dries up, fishes, water-fowls and alligators all disappear, without any effort on your part. When does that Jhinghari chief (head) go?? When you approach your prince (of Soul) and hand over all your possessions saying " Nothing is ours ", and when the prince is awake and kills or drives the Jhinghari-chief out. You have to wake up your Soul, ceasing your little-self to be the master, the actor and the owner. When the Jhinghari-head goes, the smallest remnant of evil annihilates itself, most automatically. Approach, therefore, your prince (Soul), or, the Regent Supreme Mother- Queen (MAI).
739 - D. "Kill your desires" is the most well known old teaching, but the generalization and the automatic disappearance of all the pigmy depredators, on their chief (head) being vanquished by the prince or by the Mother Queen, has not been equally emphasized. It will take centuries for some , especially for muddled men, to appreciate that the simplest fewest least incomprehensible, least unfamiliar teachings, stated in the most straight way and in a manner, childlike and stripped of all secrecy, and in the plainest and easiest language, will surely carry you, much quicker to the Final Truth. Simple-most and easiest and familiar most things are nearest the stage of Truth Realization. The world thinks just the reverse!!! The world is not for the believing that such a hand-folded-sittingness-remedy as "fasting" can cure a disease.
Let us think of the third stage; and please note , just as the Founder is of opinion that Dwaitism and Adwaitism are not two different schools, but the latter is a continuation of the former ; so, here too, he states, any higher stage is attainable only after the lower stage is gone through, more or less, even though for an extremely short period, and most progressively. After not hating and evading (the first stage), "Killing especially the six desires and killing all desires all told" (the second stage) comes the third stage. Yes; "kill your desires "-most precious teaching. But that too is not a small thing. It is a terrible job of restless activity, a constant fighting and never-ending business of carrying bloodshed and conducting a crusade. That too is again Rakta-Beeja-killing Herculean task. Every drop that falls on the ground creates thousand of Rakta Beejas. You conquer lust and greed, but from their ashes, often emanate pride,, anger, hatred and power craving, etc. " Why not ask Mother to kill the Rakta Beeja for you? You be doing what Mother bids you do, but let Mother kill the Rakta Beeja (demon)." That is the secret of the secrets and the remedy of remedies, and that is Mai-ism.
Go ahead slowly, silently, steadily with continued caution and constant alertness. Your; love and surrender are no small powers for your gradually increasing victory. Who would be playing games and showing prowess to an innocent Mother's child?? Let there be no exasperation and no blood boiling wrathfulness of the battlefield warrior, determined to kill or die. Next, the fourth stage below.
Don't entertain deadly inimical feelings, even for your foibles. Deal with them gently, but resolutely,, successfully and conqueringly. Besides the painful laborious and uncertain way of "killing desires" through Gnana, here, there is the further devotional way of love and sweetness all around, with non-attachment and surrender. When you become an inmate of Mother's mansion, and the child of the Royal Place, you are safe. Who would kill an innocent child?? Have any time heard of dacoity carried out in the decoit's Bhaanjaa's (sister's son's) house?
Why killing and why any deadly enmity?? "Come on, Maamaa मामा, Kaama-Raajaa काम राजा (maternal uncle Cupid), and come on Maashi Dhanaa -Trishnaa माशी धन-तृष्णा (maternal aunt, Wealth-craving); welcome, I would have given you, royal reception, but all the children (enjoyment senses) have gone to the Grandmother (Mai), there is none in this house and there is nothing in the whole house.!!!" Who would exert to break open the old lock in the front wall of a dilapidated cottage which contains nothing but dust and debris?? Be yourself nothing, handling all your things to Mother, and leave the cottage to take care of itself.
Is it possible? Can an earth-crawling ant ever go to a high terrace?? Yes, it can provide it sticks itself to the lotus feet of its pigeon, its dearest dove.
Utilise all methods, freezing, sublimating, evaporating, distilling, whichever is placed before you by Merciful Mother. But, moderately and persuasively, and not in a violent drastic manner of coercion, compulsion and consternation.
740. In the normal course, without a special effort and practice recommended before, one can come up to a high level of character, good habits and goodness and greatness in general ; but at a higher stage, he requires God, Guru, Divine knowledge, devotion, religion, religious wisdom, religious companion, etc., for these reasons. Very ordinarily, a good man is himself a source of happiness and therefore he receives happiness in return. But so often, the turn of circumstances shows, as if the world were seeking out good and virtuous men, to be the easiest victims for their exploitation. There are so many miseries for which a good or virtuous man is not responsible by way of any lacking of his goodness or virtue. After several sad experiences, he concludes, there is something higher than mere acquisition of virtues, high and strong character, and goodness in general. He then requires the consolation of Religion, for instance, when one's mind is shattered due to the death of one's only son or most beloved wife. He then begins to think, it is a mind that makes heaven or hell, and mind requires to be trained in some higher subjects than those of ordinary worldly goodness and efficiency. He has then so many questions of deep inquisitiveness. Why should he be miserable in spite of all goodness and virtue? How is this Universe governed and managed? Is there any life after death? Wherefrom we come and where do we go? Is there any outside invisible help responding to our invocation? etc. And there, he needs God, Guru, Religion, Gyana, Devotion, etc.
He now rises above his worldliness and above his living confined in the relationship of man-to-man. He begins to think about Man's position in the Universe, about evolution, means of evolution, etc. He begins to study his life from a different angle of vision; religious and philosophical outlook is dawning on him. He studies all the men around him, he studies human nature and gets interested in the past, present and future of this whole Universe itself. He sees vast differences between man and man. In a word, he has raised himself from the world of man-to-man and has become an inmate interested with Universe and the whole Humanity. He studies different stages of evolution of men.
741. The first-stage man (elementary) is happy if he gets bodily happiness and attaches the highest value thereto. Practically, that is the only avenue of happiness to him.
He wants food, dainties, wants rest and sleep, no work, no responsibility, nothing to disturb him, sexual pleasure, safety and guarantee, protection in the matter of his continuing in that state forever. Plenty to eat, plenty to enjoy and no fear. Ahar, Nidra, Abhaya and Maithun (food, sleep, safety and cohabitation ).
The second-stage man wants the pleasure of his organs of action and sense (Indriyas), in addition to what the first-stage man wants.
The third-stage man wants intellectual pleasures, as well.
The fourth-stage man wants the pleasure of heart and sublime emotions, as well.
The fifth-stage man wants the pleasure of the highest type of philosophy, spirituality and religiosity, in which God, Guru, Self, Religion, Universe etc., the major-most elements, have their highest part and play.
742. The advanced man realises the importance of the training of his mind. He takes it up; and there, the difference of the street man and higher man comes in. There, the distinction of sinlessness and sinfulness, good and evil, truth and falsity, action and inaction, righteousness and wickedness, all get in before him, with their so many different shades and various coloured illuminations. Intellectually, almost everyone knows these contrasts, but the value, the appreciation and relishfulness, price and sacrifice therefor varies with the range of Himalayan height at one end, and deepest ocean at the other, in practically lived life.
743. Most of the worldly people, after a lot of sufferings, do come to the inquisitiveness and even the realisation of the need of a Guru. But the intensities of the desire of spiritual evolution vary so very greatly.
An ordinary man fixes up his nominal Guru, some Ananda, Puri, Tirtha, Maharaj, Babaji, etc., to whom he shows allegiance, whom he tomtoms as his Guru and whom he visits to get his blessings, and whom he helps occasionally with money, mind and body, and with a little faith here and there. A little observance of some few routine requirements as fasting, undertaking pilgrimages, etc., well enough serves his purpose. He weeps under calamities and smiles under prosperities. There is nothing higher than a desire to be the most happy and least unhappy. For them, the routine-religion, this Bhagwan and that Bhagwan, this Avatar and that Avatar, is quite enough.
Whenever the Guru of that class comes to any point of serenity, when he takes any the smallest measure, which means a disapprobation of any action of the disciple, or a point of advice or guidance which is not acceptable and in natural rhyming with the disciple, the connection breaks. That is the highest reaching point for that class. You can't pull, beyond that point. There are few higher Gurus and still fewer higher disciples. Only the tom-toming of " My Guru is So and So," and "So and So is my disciple" goes on with shouts tearing the ear-membrane of the worldly people. It helps worldly men, immensely, to be known in society, as disciples of some extremely popular and worshipped reputed Saints. Such Gurus also make a point not to touch any details of their disciples' practical life.
It is in these circumstances, that scriptural reading and bookish knowledge gets its notional high value, and people turn to talks, debates, folds, and much ado about nothing. They satisfy themselves with theory- theory and practice being poles apart- Intellectual religious bridge-playing in free clubs.
744. However, for the man who is seriously intent upon making a substantial progress, guidance and grace of Guru, Mother's Mercy and the most intimate subtle knowledge of scriptural lores, which helps to train his mind and heart, with hundreds of instructions, illustrations and experiences, all these become indispensable. Guru will lead you to Mother. Mother will send you back to Guru and by repetitions of such alternate swinging, you would be rising higher and higher with the studies of the scriptural lores. Divine knowledge- with Love, Service, Devotion and Self Surrender. God, Guru scriptures etc., are unnecessary for street-men.
745. You have to start on a crusade, eliminating your vices and weaknesses, and mastering virtues and developing inner powers. The most ridiculous thing, before this clearing campaign is started, is: most of the people are at such a low abyss, that they don't know their vices and virtues. That is why great persons have been clamouring with "know thyself." Here is again the delusion-dilemma. None can know with first-hand surety as you yourself, as to how you feel, think, intend to act, and your currents and undercurrents and motives, etc. This is on side, but on the other, is the blindness of "I and mine".
746. The greatest subject of humour for the enlightened is the wonderfulness of this delusion, about how everything changes, how the whole outlook transforms, as soon as the idea of "I and mine" gets attached or detached. That is the most wonderful subject passing under the name of and humorously referred to as "Maya". Everything remaining the same, how do matters change with the mere thought of "I and mine"??
A man strongly condemns a certain act of another as an impartial judge, and yet feels nothing, or even greatly admires the very same act under the same circumstances and situations, if done by himself or his own.
The most wonderful contrast, anyone who has eyes can see in no time. And it is so very foolishly ridiculous. The very same eyes see white things, black; and black things, white.
The mischief of " I and mine " and " not I and mine ". Simply laughable human mentality!! Everyone's wife is a goddess to him. All others are only clay images. Everyone's children are most beautiful, most virtuous, most obedient and most wise. Others are so and so. One's own daughter is as humble as a cow and the daughter-in-law is as devilish as a shrew. " I and mine " hallucination. There is nothing so practically useful as observing and contemplating on this delusion, as that leads to a jumping lift in spiritual progress, on a deep meditation of all incidents of one's own life. Only thing is, that we must dissociate ourselves and be a spectator, studying the minutest details as to how we are dancing like a monkey in the hands of Maya (Delusion-creator).
747. We hear of a fire in a street. We receive it with a cold courtesy. We unexpectedly get an idea, our wife and children are in a house of the street. We get furious, shattered and dismayed. We are again ice-cream cold, though courteously. Just see, are we not dancing monkeys? A single thought can make us weep or laugh, make us talk like a human -happy prince, or tear our hair. There is nothing and there was nothing. Only a flashing fluctuation of our own mind, a little ruffling in our brain stuff molecules, made us dance one way or another, there being nothing in actuality. There, the consciousness of "I and mine," is showing both opposite scenes.
748. It is that blindness of "I and mine" and so many varieties of ignorance, weakness and nescience, which make the Guru indispensable. He alone is the true Guru who is surely anxious about your welfare, before whom you place all your cards, and whose judgment and command you carry out, and on the top of it, take results (if adverse) as if the action was of your own personal judgment and choice.
749. It is the highest poignant Truth that Bhagwan Lord Shree Krishna has stated in third Shloka of the 7th Discourse of Geeta, viz., that among thousands of men, scarce striveth for perfection. We have hoardes of Gurus and thousands of disciples. It has been as it were a fashion, to have someone as one's Guru, just as some rich people have a fad of maintaining a library, of which they have not read a single book, or of reserving a special room of all musical instruments, none of which they have ever laid their finger upon.
Real disciples and real Gurus are almost impossible to be found in this Kali age of pleasure, lust, no leisure and every obstruction, and in this age of physical and mental capacities which are entirely poor, useless and unserviceable for being applied to the realm of spirituality.
Persons that casually go to their name-sake Gurus, whose names also Gurus do not know, who never place their all facts of life and seek advice or orders, are like the Begums of a Nawab, who go to him for salutation in the Durbar once a year, have a little sweet-speaking and a share in the public refreshment. After that interview of once a year, the Nawab is in his own world and the Begum in her own world. In reality, she is herself the independent maker, organiser and disposer of all the details of her living. None has anything to do with another.
The Gurus with reference to such name-sake disciples are like the nominal husbands of professional songstresses, who have a right of maintenance and sharing the prosperity and occasions of merry-making shows and gatherings, but nothing like a control or mastery over them.
750. We have practically finished here with the training of mind, and we broach the subject of still higher nature. It is this. The nature of man- the inherent constituents of every man.
The Founder, while deeply pondering over the nature and constituents of man, has often been drowned in despondency, with a shocking idea of the nothingness of the world and man. All best things said an done, man is the production and development of elements that have their limits, exhaustion, reactions and situations of helplessness. Man is surely Divine but never forget, "only potentially". Man fails most miserably, even at his best. A man shows climaxes of virtues and suffering-powers and temptations-proofness, but there is a limit. On degeneration-determined forces getting stronger, the imitation-gold begins to show signs of dullness and darkness, retardations and reactions. An artificial effort, a substantial watchful untiring force has been always required, to maintain the highest level.
A man may attain supermanship; but infallibility (??), I doubt. Man is not made of such elements as know no deterioration and no decay. Today he is in a pit of ignorance. Tomorrow he raises himself to the highest point of Divine knowledge. If an effort is required to rise, an effort is also required not to fall. There is no natural absolute risen-ness, with an absolute infallibility. There is, however, a stage, just like that of a dried cocoanut, entirely separated from its outer shell and touching the shell at no part or point- a perfect whole without a crack or a speck. That stage is possible for fewest blessed, but don't confuse matters. At that stage, the man is neither a man nor even a super-man, but a Jivana-Mukta. After a Kitaka (worm) has become a Bhramara (bee), don't commit the blunder of calling the Bhramara, a Kitaka. The man is then no man, not even a superman. he is pure, then, disentangled soul, with absolutely no connection and not even the earthly consciousness of his body, mind, heart or soul.
Till that stage of a complete transformation, the fallibility is there. If rise needs an effort, "not falling" needs an effort as well. The dried-up cocoanut stage is not achievable by certain methods or exercises, just as the dryingness of the coconut is not making of the coconut itself. It is only the sweetest fruit created by God's Grace and is the Glory of God's Miraculous and Mysterious Work and Will.
And here comes the importance of Mai-ism. It says: It is alright, you may go on with the hardest struggles to train your mind as stated and described above, but that is all a laborious and result-doubtfulness task. Surely, do it. You have to do it, but your task will be facilitated to an unimaginably great extent, if from the very first start you undertake it, with the Guru's Grace and Guidance and Mother's Mercy, at your beck and call. The progress rate will be still greater, if you also develop your loving nature, loving Guru, God and God's children.
It is this hidden great truth, which Mai-ism relies upon and emboldens it to regard vice and virtue, self-control, etc. to be secondary or even dispensable, if the element of Love is developed to a wonderful strength and in the right direction.
Thus, we are finally speaking about Love and Hate. Longings and aversions are as good a man's constituents as happiness and misery. Thus, love and hate play a more wonderful part than one can imagine. You go on developing that element of Love for your God and Guru. You automatically become a better and better man, without yourself getting conscious about it.
Love and Devotion are the last words, as remedial elements. Your whole series of virtues and vices have their origin in the love and hate that you bear to the man you deal with.
751. This, the Founder explains on pages 125-126 and 161-162 of Part II of Mai Sahasrnama (Vol.I).
Few people understand why in Mai-ism, Love is so much valued and why the first requirement is " Love All ". It becomes yet still more difficult for them that have no discrimination of " Love and Lust ", "interested and disinterested".
All goodness, virtue, happiness and peace of mind results from Love. Love or the feeling of unity of all different selves in and with Mother and one's own self is creative of order, organisation, consolidation, equilibrium and tranquillity.
It is Love that develops a particular admirable type of emotion, character and behaviour.
Love helps, gives, prays, feels grateful, appreciates and returns,, gives and shares.
Love results in trust, faith, cheerfulness, contentment, forbearance, magnanimity, mercy, forgiveness, confidence, honesty, dignity, charity, etc.
752. What is Love? It is liking, being attracted to, feeling pleasure in, being ready to sacrifice for, wishing to be nearer to, burning with the desire of embracing and being embraced by, absorbing and being absorbed in, pulling and being pulled in by intense living. Love has as its symptoms Mahatva, Mamatva, Sankocha-Rahitva, Seva, Samagama and Samarpana (overvaluing, feeling of myness, non-difference feeling, service, a desire of constant contact, and self-surrender).
Love is levelisation. Filling in the deficiency, usurping the excessiveness, longing for satisfying the requirements and gratifying, reciprocating, confiding in, and being confided with, sharing joys and sorrows with, feeling an excruciating pain in forsaking or being forsaken by.
Love is the root of all virtues and the sacrificing struggle for realisation of unity. Love has its own limitlessness, mysteriousness and miraculousness. Love is strength and fearlessness and regenerative-ness. Love is humility, patience, forbearance and endurance.
Love is the power of fulfilling and conquering. Love is the power of expansion and transformation.
Sublimation of Love secures Salvation.
753. If there are two words which the Founder recommends the most, they are Karuna (mercifulness, pity, forgivefulness and forbearance) and Akartritvam (the belief: I am not the doer, I am nothing myself, much less, the actor).
Regarding Karuna, the Founder's daily prayer to Mother is " I have grown up to be what I am, by the mercifulness of the world and one and all that helped me. It is purely out of Thy Majestic Mercifulness, that I have got Thee as my Mother. Let it, therefore, be, by Thy Grace, that even though any act of my mercifulness involves me in any distress or misery right unto death, my mercifulness does not waver a whit".
Pray for the pitiable condition of those perverted souls, that are labouring under the bitterest burdens of worldliness, on being infatuated with, and deluded with ever unsatiable desires of worldly enjoyments.
Pray to Mother MAI. " I do not want riches, nor pleasures. Nor do I ask from Thee, the boon of being exempted from all miseries of so many lives to come. What I want is that the afflictions and torments of the worldly people be reduced, on their taking to Thy speediest path of Love, Service, Devotion and Surrender".
Say to Mother :
" I have nothing to speak and nothing to hear, nothing to think and nothing to ask. Let me only be devoted to Thee, resorting to Thee, and enjoying the happiness of serving Thee and Thy children".
754. While Karuna and Akartritvam, (the mercifulness, and the absence of the notion of oneself being the actor or owner), are being recommended to the spiritual aspirant, there are certain points of rebellious disobedience and intellectual dissent.
What, an impracticable advice!! Show mercy to all, as far as you can!! People will cut us to pieces and fry us in the pan and chew and swallow us up. When the worldly man offers this argument, he entirely forgets so many things. In the first place, it means " don't associate with bad men." If you are conscious of your vow not to be merciless, your natural instinct places a barrier on your association with bad people, however tempting their company may be. You develop your discrimination, you establish your control over running into the company of any people. You form your circle of the most virtuous and reliable friends. That is no small advantage. Why should you be entirely senseless in the matter of selection of the persons that you associate with as a result of greatest ignorance, under the drunkenness of the teaching of equality of all persons? and then create an occasion of exchanging blows?? There is a good deal of wisdom in the advice, " Resist no evil". That is only a negative form of " Don't fail to be merciful". Second thing, although there is rottenness all around us and generally all over the world, and although we do surely stand the chance of being sufferers, but still on minutest observation, it will be seen that there is something within the heart of the worst man and some another thing within the heart of the most innocent and virtuous and merciful man, which both go to help the virtuous defenceless. Once you begin a fight with someone, he thinks he is entitled to do his worst. You have permitted it. You have invited it. While you have asserted your right to do your worst ( at least as your opponent thinks), you have granted a similar right to your opponent. Have you not found in ordinary life how does any man desiring to hurt you gets unnerved and confused and chafed, because you don't give any cause whatever to pick up a quarrel?? He may yet start quarrelling, but it requires him to invoke his stringer brutality. The world is with you. At least, very unexpectedly, some enemies of your enemies vigorously take up your side. When you start moving in the world with no particular vow or consideration of being merciful and taking a charitable attitude, the case is that of your force and opponent's force. There is neither the force of justice, nor the unconcerned neutral world, nor the taking of your side, nor the Divine protection with you. It becomes purely a case of the two strengths and the stringer winning. Have you ever observed that a certain atmosphere established by you, of a certain courteousness and decorum by yourself respecting others and showing kindness, makes anyone who is intent upon polluting that atmosphere, most uneasy?? That invisible Divine influence is much deeper than usually and apparently thought, and is so very continuously experienced by the favoured few, in daily life.
But higher than that is the force of the Divine help. Wherefrom proceeds the strength of a child? Wherefrom proceeds the strength of a physically weak, but a chaste woman against an assaulter? There is a certain Divine protection for the virtuous and innocent. Although it is not that the protection is full and ever, but that there is a pretty strong protection is a fact of certainty observed and experienced. A man should not, in a boobish manner, deny the Divine aid for the reason that it is not that it does not fail to be there in each and every case and at every time. That is only the selfish and narrow and even illogical way of judging things.
There are wonderful cases if one has his eyes open. Recently the Razakars assaulted a train to loot and beat and wound Hindus, carriage by carriage. A certain family of a Mai-ist sister was in the train. Coming from one end of the train and working their havoc, the ruffians entered their compartment. Shivering and weeping had already begun, as their turn was sure. They were not to reach home alive. But the wisest man began repeating and exhorted all in the carriage to start the Nama Dhoon for Divine miraculous help. Mother alone knows what happened!! There was the leader's cry of "Retreat all immediately" and the invaders ran back leaving the compartment, (which they had actually entered with murderous weapons), with not a single hair hurt. Thus, enemy's or invader's hand gets stiffened when the Divine Aid comes in. One moment alone, with or without Divine protection, decides the question of life or death. If we have eyes and faith, we may see that the most powerful invisible protective machinery is most vigorously at work. But, mostly, we are all blind boobies.
Here, one point of suggestion is necessary to the Hindu mind. To claim mercifulness, you have to prove your own nature of mercifulness. I need not be apologising every now and then. This element is rather a little less directly preached in Hinduism. A Hindu has heard everything, nothing is new to him !!! But, anyway, I have observed that Hindu mind does not connect his claim to Mother's mercifulness with his own mercifulness, extended to others. " I am poor, I am sinner. Who shall save me except Thee?" All that is alright. But I wish the Hindu mind may approach Mother with this mentality, in addition, not ion substitution, please note. " I have been merciful to Thy children, as far as I can. Be therefore also, Thou, Merciful."- is the Mai-istic attitude.
It is not for you, to sit on judgment, nor to take the law in hand.
There is a funny illustration in Hindu tradition to illustrate this point. Once while Shri Krishna was in his easy jolly moments with his Radha, he at once got ruffled and made a break and began to run. Asked Radha, " Stop, stop, what is the matter?". Said the Lord, "I can't stop, Someone is beating my devotee, I must go to save him." The Lord went up a long way, but Radha in a short time was surprised to see the Lord returning so very soon. She asked,: Why did you return?". The Lord said, " My devotee has also entered the fight. He has begun to beat his assailant".
A devotional bird pair on a tree, was under calamity, above and below. A hawk above and a hunter below with his arrow aimed. How can Mother save ?? A serpent came out from a hole near the hunter and gave the sting. The hunter died and the discharged arrow killed the hawk. Mother's ways of protection are unknown to us. People must have eyes and brains. Such wonderful experiences are met with, even in daily life.
This is a case of Artaprapatti. Self-surrendering of the distressed. Against this, no hypocrite advocate of Nishkama Bhakti should take objection, unless he is really a theoretical Pandit. Mai-ism admits and accepts Sakama Bhakti, or better still, it concedes and changes the definition and conception of Sakama and Nishkama Bhakti. Mai-ism makes a distinction of "necessities" and "desires." The Bhakti is Sakama or Nishkama, not by the point-blank fact of making or not making a demand. The demand may be for a necessity or a desire. A necessity is something, which you cannot pull on without, and which not only you but all around you, would call a reasonable necessity. Under Mai-ism, the demand for a necessity is not Sakama. The demand for a genuine necessity is only a milder variety of the above-mentioned Artaprapatti.
There are, however, two further issues which decide the nature to be the one or the other. According as you remain agitated or unagitated, always occupied or least occupied with the anxiety about the thing demanded, and according to as how you take the consequence in case the demand is not fulfilled, your bhakti is Sakama or Nishkama. Of course, this is only a Mai-istic concessional definition.
Thus, under Mai-ism, in plainest words, any demand which is for a necessity, and which is not vitiated with any agitation during bhakti, or with being ruffled and disturbed on non-fulfilment, is as good as Nishkama Bhakti. Of course give the highest rank to Nishkama Bhakti, a devotion which has no demanding in any of the distant-most corners of head and heart.
That, of course, goes without saying. On the other hand, you are no devotee, at all, in any sense of the word, without genuine love and substantial service. If you are only an expert exploiter, and if you wish to transform your God and Guru, to be the all desires-fulfilling celestial cow or tree, for anything and everything that can give you worldly happiness and relieve your misery, you are still worse, hypocrite religious cheat.
The Founder says " don't bring in any scriptural complications or mechanical arbitrary ideas, as to what should be done or not be done. Everything depends, on what you make your God be to you and your relations with your God and your stage. If God is Mother to you, as Mai-ism teaches, then there is no meaning in the belief of pleasing Her, with a loveless dry sycophant's servile recitation of Her virtues and glories, mercy and wisdom, in an intellectual philosophical ornamental manner. None acts that way with one's own mother. There is every right for a child to demand enough food to satisfy one's hunger (minimum necessities), and to be protected against actual calamities, and to demand and enforce her not leaving you during your illness and hardest calamities. To be running to Her and weeping out all ebullitions of one's grief in Her lap; to be making every confession of one's folly and misdeed with every confidence or fearlessness; to be seeking protection and to be praying to be accepted, however wicked;- this is every child's claim on Mother. Your rights and claims on your Mother are proportionate to and based on your love, service, devotion and surrender to Her as your Mother.
Thus, in a word, it is not for you to weigh justice, while you live the life of mercifulness to one and all. You have surely to suffer in some cases, but you have all along the protection of the Divine Mother and the neutral world etc. Take now the other view. Even as it is, for a man of a spiritual aptitude, how poor is his brutal strength to hold his own against the wicked world? Why not then make a virtue and a claim of what people call a weakness? "Better death in one's own Religion. A foreign Religion is full of dangers." Says Geeta. In this shloka, the Founder takes " Religion " to mean " one's own natural aptitude and decided goal at a particular stage of Sadhana".
Regarding Akartritvam, or better call it, KARTRITVA-BHAVANA-VIHINATWAM (ABSENCE OF THE DOER-SHIP NOTION), a similar objection is likely to be raised. The irreligious or antagonistic man has one particular way,viz., that of trying to gain his point and strength from the exceptional cases. He is out for the search of a crack in the fortress and condemn the protective wall on pointing out that crack. All along his attitude is destructive. He would not appreciate, with what sacrifice King Yudhishthir lived his life of truth-speaking. Before his eyes would be dancing the half-untruth on the battle-field. Similarly, here also, the irreligious man does not see the immense lift that an aspirant attains on renouncing the doership. He immediately jumps and pounces, and argues: " In that case, we are not responsible for all wrong, bad and sinful acts that we do".
If you want to be really great, create the intermediate mentality. " All my good actions are by Mother. All my bad actions are mine". You can gain only by the difference. If you purchase and sell your commodities at the same rate, how can you be a gainer and a wealthy man?? The practical way of success is to consider ourselves in the wrong, when we fail to bolt our doors, rather than shouting that the thieves have no right to enter and take away our property.
The most impressive instance of acceptance of this viewpoint in practical life, as that alone can create greatness, we have in the tribute, Revered Swami Vivekanand paid to his Master, after he had risen to the highest pinnacle of his glory, both in East and West. Said Swamiji, "If there has been anything achieved by me by thoughts, words or deeds if from my lips has ever fallen one word, that has helped anyone in the world, I lay no claim to it, it was His. But if there have been curses falling from my lips, if there has been hatred coming out of me, it is all mine and not His. All that has been weak, has been mine; and all that has been life-giving, strengthening, pure and holy, has been His inspiration, His words and He himself."
That is the true mentality with which one has to approach his God and his Guru. Religiosity is not for rotten people. You have to develop a mentality wherewith you believe, you are not the author and doer of all the best things that proceed from you, and yet hold yourself responsible for whatever undesirable things pass from you. You be the most severe judge of yourself, and yet the most lenient judge about what others do to yourself. This is the secret of success. As Moon cannot burn you, so God would never pull you, in just the reverse direction of religiosity, morality, truth, justice, beauty, love and goodness. Seek your solution for your evil, either in your own misdirected free-will or somewhere else; but not here.
There are three mentalities for the spiritual aspirant, in this connection :
First, I am responsible for all the good and bad actions.
Second, whatever defective, undesirable and undeserved things are done, are done by me; whatever good is done by me, is due to the promptings of Mother.
Third, whatever I do, good or bad, that I do as prompted by Mother.
If one has arrived solidly, at the third stage, by actually wading through the experiences, by the time he reaches that stage, all evil tendencies and passions have subsided or even vanished, and it is impossible for him to think or do evil.
If you have honestly reached that stage, when you believe that everything is done by you on prompting from Mother, you soon get suspicions, about your wrong thoughts desires and actions, as Mother cannot be prompting you to do evil things. Evil suggestions and decisions cannot be but yours. Suppose, you have begun developing the idea that you are merely an instrument, and that therefore you have left off all censorship of your thoughts and actions. Further, suppose, by the remotest chance, that some undesirable actions pass through your hands; in that particular case, if you are true to your belief, you have no right to question " why ", when you have to suffer. If your that action is of Her own will, your suffering is also of Her own will.
Akartritvam (non-doer-ship) should not mean hand-folded sittingness, the irresponsibility of bad actions or injustice-crying about punishment for the same. And that is so, because, in fact, in the womb of what appears to us as a complete condition of non-doer-ship, there has been always lying, and invisible sub-consciousness of doership.
754-A In religious true understanding, there are so many seeming confusions and contradictions, which are removable only by the Unseen Hand, that works wonders with an extremely delicate working, which laughs at the human limitations of cause and effect, logic and reason, experiment and conclusion, proof and judgment.
The whole indefiniteness and incorrectness of our religious thinking arises from various facts; such as, under :
(1) The opposites often lie interpenetrating.
(2) All our judgments are relative.
(3) The full data are never before us.
(4) We always think with a preconceived mind.
(5) We are pulled away to one extremity or another.
(6) So many truths can never be realised without actual experience-
etc., etc., etc.
Each teaching has its own relative value, for a particular mentality at a particular stage and at a particular moment. A layman always finds contradictions, because, whereas all the teachings are huddled up in a certain book or talk of few hours, his mind cannot transform itself within those few hours, to see the consequential order between two seemingly contradictory things. Further difficulty that often creates a mess is, that whereas a religious teacher writes or speaks with a Universal mind, an inexperienced reader or hearer is all the while judging him with his own individual mind, which latter tolerates nothing inapplicable to himself and nothing redundant, nor any omission of the simplest missing links, left over to be supplied by him with his own independent thinking.
The teacher's mentality is different. he says everything and all things and leaves it to his pupils to make the best use of everything, considering their own particular stages of development and experience, as far as the applicability goes.
Don't develop a passion for arguing. Two blind persons in a blind alley discuss " Someone is here." Who can decide! Either the presence of the said person must be felt, or someone in whom they believe should assure them of the presence or absence. The first is Mother's Mercy and the second is the Guru's Grace.
Whenever you have your religious difficulties, the best thing is to try to solve them yourselves. You start with Manana after Shravana. (meditate later, not while hearing). Start with the assumption " Still God's Grace has not dawned on me, with its full illumination". "It must be I, who with inexperience could not see the propriety and appropriateness of the teachings, given by scriptures and experienced teachers". Try your best to turn your mind to see the correctness of the teaching. Mostly, you yourself will succeed in finding the true solution. If you don't, then place your difficulty before your Guru, maintaining every decorum and delicacy, with your humility-approach and respectful loving attitude. When God's Grace opens up your eyes, Guru's one word becomes more than sufficient with illumination. So long as that is not there, you will neither get an illuminating Guru, nor will you be able to contact him, nor will the Guru be able to drive the truth home in you.
Hence, Mai-ism insists on God and Guru both, neither God alone nor Guru alone. What works substantially is neither the mind nor intellect, nor will, nor body, nor the outside world. It is the spirit Chaitanya that alone works. The spirit flows from God to Guru and from Guru to Shishya. The rest is only a talk and a delusion, as of a lightening in the vast firmament, or of promising but scattering empty clouds, with the result of a dark despondency of finally " no rain".
754-B Surely, this confusion and contradiction in religious understanding, presenting the whole problem, only as a muddle, in which there is no logic or clarity, or which is based on merely a blind faith alone, is the most disgustful thing for an impatient superficial onlooker. It is the most tormenting thing for them, that have religious living as the goal of their life. In so many cases, lives and lives pass away in search of Truths and there is a painful burning or suspense, made more distressful on realisation of one's ignorance. The ardent and eager aspirant says: " At least let me have some clear idea about what the whole mysterious thing is."
The greatest reason for this standing trouble is that most of us try to find out the way ourselves, without the aid of outside Guru assistance. We are for getting some easiest formulae without having to approach some Guru, without having to pay any price ( not necessarily, money). We just indulge in spasmodic skips and we desultorily depend on broken bites, here and there, to satisfy our hunger. And these teachings coming, as they do, from so many different sources of books and teachers, cause the confusion worst confounded.
The fact of facts is that the most appropriate teaching varies, not only from one teacher to another but from the same teacher to one man or another. Not only that but from the same teacher to the same man, according as he is at one stage or another after some more progress. Nothing is more convincing about the said Truth, as the contradictory teachings of Mai Swarup Ramakrishna. In the case of a violent-tempered disciple (Swami Niranjanand, later), when he was prepared to teach a lesson to one who insulted hi Guru, Paramahamsa advised " anger is a deadly sin, why should you be subject to it?". To another disciple (Swami Yogananda, later), with an extremely soft heart, in similar circumstances, he said: " the man abused me and you pocketed the insult to your Guru, without a murmur !!!". " One should either kill the vilifier or leave the place." Which is true? and what did the Guru himself believe?. " Anger control " or " Killing the vilifier "?. Both are only superficial. The realmost thing was neither of those, but the spiritual advancement of the disciple, according as what was needed in each case.
754-C. Just let us take a bird's-eye view pf the life-long perplexing labyrinth for the inexperienced layman, trying to cut the Gordian knot with his own worldliness-corroded weapon. He reads in the first pages of a Gospel "don't leave your duty". Only a few pages after, he reads " remain absorbed in Me !!! " How can the mind remaining absorbed in "Me" be able to be again of the efficiency required for discharging two pennyworth matters of worldliness ?? On top, another teacher would call worldliness a wholesale delusion !!!
The underlying truth is, the aspirant is gradually led from one stage to another. the latter teachings seemingly contradictory are for the advanced stage which could not be attained during a few hours' reading or hearing.
Let us try to unwind the thread in our own unphilosophical illiterate man's way.
To start with, instead of spending our life in a foolish, impulsive vicious and unthoughtful way, it is most desirable to follow the Guru's teaching of "Be doing righteous actions", and of "Don't leave your duties." We should not forget that we cannot remain silent or actionless, even if we so determined. There is no stand-still-ism in the mind-mill-machinery.
But then, when the fruit which is the immediate thing we can see, and which we believe to be the result of our action, is adverse, we get despondent, sorrowful and dispirited. It is quite clear that on that fruit alone, would depend our persistence or desistence, overdoing or under-dosing, perseverance or indifference and our pleasure or pain. Failure of adequate fruits very naturally makes us relapse into inaction, and neglect of our duties and righteous actions.
Here, the Guru holds us up, by giving us a second teaching. He says "you can't keep up your working vigourousness without the idea of a fruit, and there is no certainty that every good action of yours will be unfailingly crowned with a good result or fruit. The best midway, therefore, is that you continue to have the impetus of the consciousness of the fruit, but you dedicate away that fruit to God." " Remove the idea of enjoyership or sufferership of yourself about the fruit."
" Doing one's duties and righteous actions or scriptures-enjoined-performances, leaving the fruit as dedicated to God, is by itself a satisfactory and countable stage. It is like the passing of the Matric examination, which at a stroke separates the educated world from the uneducated world. In the field of religion, it segregates truly religious from routine religious, hypocritic religious, selfishly religious, utilitarian religious, opportunistic religious, exploiting religious, and deceitful religious, etc. Righteous action and duty with fruit dedication to Almighty is in itself a self-sufficient measure and the main practical maxim of life.
But the aspirant cannot all the time remain satisfied, with a stop there. The endlessness of the seed-tree-fruit innumerable repetitions makes him more and more tired, as he passes lives afterlives. He gradually entertains a desire to pass from the realm of "action" into that of "inaction", from Rajasic Satvickness to the Satvickness in which Rajas is only the irreducible minimum. The proportion of ambitious fervent spirited action gradually goes decreasing. He is now for advancing spiritually, though without entirely leaving "action". He gradually practises renouncing the idea of not only the fruit, but also the ownership and authorship, and thereafter, even the attachment and even the memory of the 'action'. Gradually further, he begins feeling "I can do nothing", and finally believing "I myself am nothing."
The real test, however, is " desirelessness "; and the spiritual aspirant while proceeding through the above stages has to attain the maximum desirelessness. Even then, he has to remain yoked to action, though as a mere hireling and a nimitta, a mere nominal instrument-like actor.
In a word, he is enjoined to work and action, even while advancing in stages, till most automatically, because of desirelessness and the constant consciousness of :I am nothing", or strongest all-absorbing devotion or Yoga or Gyana, he of himself goes on being disabled for action, more and more automatically, and not out of any indolence or unwillingness or trouble or painfulness involved or fear of results, or a misconception, etc- in a word, till his inaction does not arise from his, "tamas" (inertia) but from Satvickness going on increasing- to put it in an unscriptural homely way, "till actions themselves leave him."
Here, there are two disagreeable truths forming a paradox. If you don't remain engaged in good actions, your restless mind creates Satan's workshop for you. On the other hand, every action has its reaction and there is an endless chain from which a tired-out soul would be seeking liberation. To put it in other words, as its importance justifies repetition, life and livingness can't be sustained without action, thought, desire, word and deed, and every action is surely a bondage, binding us to an endless series of actions and reactions, births and deaths, pains and pleasures, etc. Every action has its off-shoots and sub-off-shoots and neverending results of seed-tree-fruit revolutions of a vicious circle. What is the way out ?
The religious alchemy shows the way. It is " Disinterested and God-dedicated Action" " Be doing action and yet, don't permit its action-ness to degenerate you, bind you or touch you." And that requirement is secured through God-dedication.
The law about the untied-up-mind turning to pleasure-seeking degenerating ways is so very terrible, that even after the preliminary life of worldly duty is finished on the soul reaching a higher stage, the soul is yet kept up linked with "action", even in the higher stages. And then, nothing can be so agreeable as taking up the work of public religious welfare.
Finally, a time comes, when the highly advanced soul's devotion and desirelessness and the consciousness of nothingness become so very overpowering, that it is impossible for him to do any miscellaneous inferior duties. It is only when that stage is reached, that the teaching about " Remain absorbed in Me" becomes applicable.
This is only a rambling specimen of various kinds of weavings, that can be made out of religious highest truths. There can be so many ways of different representations. This is only one of such several confounding questions and written-up interpretations. But, the substance is this. Once you fully believe, that the religious true understanding or solid progress is a matter of a deep psychological working, and not of a magic-wand blind faith, all your disgust, despondency and fear about confusions and contradictions, the muddle and the mess, must be made to disappear. And that can be done on beginning to think with an extremely broad and sympathetic searchlight-scrutinising-faculty, under the blessings of Mother and Guru with their Mercy and Grace.
754-D The modern youngster is sure to flare up with the question "Has the writer nothing else to say except Mother's Mercy, Guru's Grace, Love, Service, Devotion and Surrender, Universality and God as Mother ?" Lt me boldly say, that is the richest consolidated cream of all religious teachings. Ordinary worldly people have absolutely no idea, what a terrible whirlpool religious beliefs and disbeliefs, doubts and distractions, create for them that make religious life to be the only goal of their living. Innumerable questions taking years and years embarrass you and sometimes even haunt you. You are in suspense and groping in the dark craving for mental quietude with intellectual and spiritual illumination on the agitating religious problems.
" Is there any God? How is a man born? Why does one enjoy a kingdom and does another rot on a footpath? Are we responsible for our actions? Have we a free will or are we merely puppets? Do good or bad actions always give good or bad results? If not, where is the Divine Justice? Why partiality, inequality, and cruelty of Nature? Can we not escape reactions of our evils? Is there any life after death? Which is true, Rebirth or Doomsday? Which is better, action or inaction? Which is more elevating, Home or Hermitage? Is there any efficacy of prayers and any substantial intercession or Divine Aid by Deities? Is repentance and devotion enough to secure forgiveness? Is there any need of cautiousness at all in life, regarding virtue, character and good action, if devotion or Gyana is so very efficacious as to burn down all sins ?" Waves and waves, whirlpools and whirlpools!!
Anyone of these questions is more than enough, to keep a philosophical head constantly occupied practically for the whole life because there is no end of off-shoots, of sub-questions and no satisfactory answer which would satisfy anybody and everybody merely on the logical rational and intellectual plane. These are all matters of experiences, admitting of no convincing proofs.
In these circumstances, the Founder's last conclusion in the most practical manner has been comprised in the Six Truths mentioned under Mai-ism. Man, with all his boasts of Science, with microscopes etc., has yet remained blind and his blindness is endless. He can do nothing and is nothing. Till now, Man has not been able to bring on our world, peace, happiness, diseaselessness or goodness. Evil has not been eradicated. How long to be deluded with deceptive promises of future better-being, after decades or centuries, which one is never to see?
Founder says " Take therefore the cash, and let the credit go". Secure a good Guru-guide and secure the greatest Mercy of the Supreme Queen, the Owner, the Creator and the Disposer of the Universe. Live your life as straight as you can. Conquer and annihilate your mind or quieten it, to be saved from being dragged into a hundred whirlpools. Love and Surrender with Service and Devotion spread around you with a universal outlook, is everything and all things about True One Religion. You have to practise, work out and live out these principles of HIghest Truth in every moment of your life, as far as you can. There is no easy way to get an all-satisfying answer, to every question the she-monkey (mind) may raise; and there is no magic-wand-transformation. You have to die yourself for yourself. The conviction of " This alone, not That, and not entangled overshadowed and obstructed by hundreds of That "- is the secret soul of the Mai-istic spiritual Sadhana and Siddhi (Success).
Love is not simply the dearest word of lovers and poets alone, but of devotees and true religionists, although that heavenly wonderful mystic word is whispered, only when Soul is in communion with Almighty, in the sound-tight silent temple of one's Heart.
755. Regarding Akartritvam, let your prayer to Mother be: " I know neither virtue nor vice. Neither can I practise the former, nor can I withstand falling into the clutches of the latter. My only consolation is, that I have burnt out all my egoism of being the actor, and have developed my faith in believing, " I am doing what Thou drivest me to do".
756. Paramahamsa has all along spoken through his life, about Mother; and I am humbly telling you, "If you are blessed, carve out these three words on your Heart, " BE MOTHER'S CHILD".
Mother is the Doer and Mother is the Enjoyer. What have sins and merits or bondage and salvation to do with thee or me?? Let ours be only the joy, of being permitted and enabled to serve Her and Her children.
JO KUCHHA KIYA SO TOONE KIYA, MEN KACHHU JANATA NAI. TERI TOONHI SAMALA LE, MEN JAPA RAHAHUN MAI
(" Whatever appears as I have done or I am doing, is being really done by Thee. I know nothing about it. Thou take care of Thy things as Thou thinkest best. Let me remain busy and undisturbed, with repeating Thy Sweet Name, "Jay Mai, Jay Mai.")
757. You little small and a weak puny creature of Man !! Just tell me, count out to me, what is your maximum victorious capacity ?? Tell me what is your maximum span of life? What is your stability (?) in perpetuity and against God's wrathfulness ?? What is your absolute value? What is your never-failing strength? Have you the valorous strength of Arjun? The hero of a deadliest battlefield was plundered by a passerby KABA. Have you the austerities of Vishvamitra? He had to close his eyes out of shame when he was unable to hold his own against MENAKA. Can you just tell me where you can stand firm, as the sure master of at least a particular situation ?? Let all things go, are you sure of your body? the next moment? Then, why all this monkey-chattering? and mice-playing, so long as the cat is out ?? The cat first catches that mouse, which is running from one corner to the other, with the pride of being able to save itself.
758. Two young friends started to go to Mother on a small journey. One of them had ten rupees with him, and the other eleven. For the whole period of their travel, the eleven-rupees-man was talking about his wisdom to keep more money in case an emergency arises and his richness. They finally had the "darshan" of Mother. They prayed and prostrated. When they were departing, Mother said, " Well, you are going back to the world ?. Just go in the rear. There is the mountain of gold. Take away as much as you can". Both were busy picking up loose golden stones, pebbles and dusts until they could not lift anymore without themselves falling down while lifting the load. On the return journey, there was not a single syllable about the ten and eleven rupees and an excess of one rupee.
759. On 2-7-1943, Mother's day (Friday), in Hubli, the lady ( T. A. D.) whom the Founder had accompanied to Ramanashram, was discussing at midnight this subtle most sweetest subject, especially about Sakama Bhakti and Nishkama Bhakti. To all appearance, people would commit the blunder of thinking the Founder was advocating Sakama Bhakti. Poor fellows forget the nourishment of one man is different from that of another.
760. Said the Founder to the blessed saintly lady, "Not only is begging bad but the very offering of a demand prayer, in the first place means, you are discrediting Mother with not being able to know what is passing in your mind. Further, if you are a devotee yourself, you are discrediting Mother with a bankruptcy of Mercilessness. It means, you have neither faith and trust, nor the spirit of self-surrender to leave matters to Her to do as She wishes, much less the joy of implicit obedience to Her Divine Will, and that of seeing Her Wishes fulfilled."
761. " When we are praying with a demand, we exhibit our ignorance, distrust and funkiness from self-surrender. When we are meditating, we are pulling the Formless and Attribute-less Mother, to be having form and attribute. When we are reciting hymns, we are trying to limit and deform The Indescribable Mother. When we say, we are going to Mother, we are denying Her omnipresence". "A true devotee with Divine Knowledge is only in a whirlpool, what to consider as 'ought to be done." ".
762. " I only pray to Mother in that stage of helplessness, thus: ' Mother? Take my mind to be Thy weakest child. Let my body be Thy temple, consider my any words to be Thy prayers, consider my any walking movement to be the holy Pradakshina circumscribing around Thee. Consider my any enjoyment to be an offering to Thee."
763. The lady was in her highest spirit of devotion, and sweetly added :
" And let my soul, Oh Mother !! be the boatsman that passes over Thy children, to Thee."
764. That is the true Mai-istic Spirit. Love on one hand, and self-surrender on the other, are its prize-winning posts and pillars. True Self-Surrender does not ask the question, " What will be the return therefor ?" It does not arise out of hope or helplessness. " Sharanagati (Surrender) and Mother's Karuna (Mercifulness-Showering) are one (exactly balanced) " says the Founder. One thing is the other side of another. "MAI SHARANAGATI KARUNA EKA." (Vide Mai-Markand-Ardha-Sahasranama in Gujerati).
Self-Surrender and that sort of self-surrender is the bedrock of the Mother's Religion. Self-Surrender means "Thy Will and my joy in seeing that Thy Will is fulfilled."
764-A. The very consciousness that you have surrendered yourself to Mother, is a huge dynamo in itself, creating invisible strength. Once a belief of " What Mother does is for my good, as I have surrendered, although my limited vision cannot see through " has dawned, three-fourths of your miseries disappear, and you with a smile pass through the triple fires. Surrendering is most difficult, and yet the easiest exercise. It is a stage to commence and end with. Outwardly, it is below all merit; but inwardly, the most efficacious remedy. As a matter of fact, self-surrender is an independent royal way, as good as Karma, Gyana, Bhakti or Yoga Marga. The working is like the nearest man most benefited, without his own merit. God and Guru themselves play their most active parts in this case when the surrendered reduces his own part to nil. Here we are referring to the self-surrender, which is not temporary, but one of a constant permanent nature of a life-long duration, one of mentality itself so turned, with the constant above said the same attitude: "Let Thy will be done: What pleases Thee pleases me. I welcome good or evil, because it befalleth on me, by Thy Will, and because whatever Thou doest is for my ultimate good, progress and welfare, as I have surrendered myself to Thee."
A wandering saint with a small dog and a lantern, on entering a village by night, was not given bread and driven to a distant tree. A tiger killed the dog and a hurricane broke the lantern. The next morning, he learnt that the neighbouring hostile village had raided the place, and killed each and every one of the residents. The bread-less driving out, the barking dog killing, and the betraying lantern extinguishing were for saving him!!
WHO CAN UNDERSTAND MOTHER'S WAYS?
764-B. It is extremely interesting to see the allied ness of Sharanagati or Self-surrender and Advaitism. So much so, that the Founder calls Sharanagati to be The Mai-istic Positive Advaitism. Popular Advaitism means a belief of unreality, non-existence and delusion. Mai-istic positive Advaitism of Sharanagati is not a disbelief of the Existence or a Delusion, but the training of mind to remain uninfluenced as if nothing existed or had any existence or could happen outside and independent of Mother's Will. Mai-istic Advaitism does not originate, from the desire of evading painfulness and fear by being and making oneself invincible against all external disagreeabilities, with the drunkenness of " nothing exists, everything is only a delusion, I am myself, Brahman." It originates from a much nobler sentiment, of relinquishing one's rights and of one's own self, with every humility, and with the most emphatic assertion about God and god's working. It is the noblest self-volunteered self-victimisation, and silent self-sacrifice of one's own self for one's own most beloved Mother, and not a defiant drunkenness.
Don't jumble up issues. An Adwaitist may as well talk about Sharanagati. But, he is then utilising the provisions of his younger brother, the Dwaitist, in a bullying manner. An Adwaitistic attitude is " Mine is mine, and yours is ours in common."- The eldest brother's "Dadagiri" attitude. Be Mother pleased to keep both brothers in each other's embrace, as both are needed for the world's welfare. We are here talking of theories and their influences in abstract thinking.
Mai-ism does not accept the biting acidity of the belief of a delusion or non-existence, but surely does appreciate and recommend the mind-training, leading to the realisation of the fruitlessness, changefulness and deceitfulness of the world and its working. The Mai-istic positive Advaitism of Sharanagati is superior to the negative Advaitism, because it leaves no chance for an irresponsibility, misunderstanding, abuse, swollen-headedness, exaggeration of one's own masterliness, etc., resulting from the notion of non-existence and delusion.
Further, the sweetness, joyfulness and ecstasy resulting from the belief of " The Final Disposer" is a more enjoyable thing, than the conception of a cob-web of imaginary in-actualities, partly and sometimes accepted and partly and sometimes rejected, or rather practically admitted and theoretically denied. " Something imagined as a Whole and containing Everything", " Something about which we know and can know nothing", "Something which we only give a name to, but could not contact", " Something which is invisible inaudible untouchable and incomprehensible", "Something, which we can call as the Highest Whole; but we can deal with in actual life as Nothing of Nothings," is surely extremely hard to conceive. The highest wonderfulness is that the Realisation of That Everything is again dependent on the negation of the very nothing.
The Founder breaks the centuries-old spell of the Delusion theory, and more than once suggests to the Mai-ists, " Nothings can't be neglected. They form the basis for the realisation of " Everything ". Let therefore the Impersonal God be thought of after you have attained Personal God." " Let Advaitism be pursued after the attainment of perfection achievable through Dwaitism." " See that you are really approaching the Highest Whole and not the Nothing of Nothings."
Under Mai-ism, Adwaitistic spirit has its simplest, most natural first-hand interpretation, dismissing all subsequent Scriptural complications. It means the spirit which entirely obliterates the notion of oneself being different from another, as two separate entities. One is Adwaitistic to the extent he has developed non-difference practically and theoretically. Etymologically " A " the first letter, represents the first cause, Mai. The second part "Dwaita" represents duality of every nature, complements, opposites, etc. Mai-ism does not deny the existence of dualities. They emerge from and merge into the first cause, individually and cosmically.
765. As I grew in years, I have realised my folly, of raising cries in wilderness and pouring nectar over barren grounds. I feel like a scientific musician, singing behind a drop-scene, unseen and unseeing, who after exhaustion on doing his best, has found there is not a single soul as the listener or audience. The songster is not to be blamed or ridicule because, when he passed in through the theatre compound, he had seen vast crowds. The songster laughs at his own delusion of mistaking the pin-drop silence (a result of complete absence of listeners) for supreme appreciativeness by a large audience. Anyway, the songster is none the less happy and joyful. Mother has heard him, and accidentally, all the songs were psalms to Her alone. He has served Mother, and that is the fullest recompense any pigmy can aspire to. This was anticipated, but yet, theoretical notions had to be matters of proved experience. That stage has also to be passed through, and the inward satisfaction of " I have served what little I can " has to be attained.
Worldliness brings woe, and materialism brings misery. Science brought swollenness, and religions have resulted in a revengeful rivalry.
Mother!! I find no place for me to lay my head in peace. " In my Mother's lap " was the first lecture given on the opening of MOTHER'S LODGE. Service and surrender, with love and devotion, to the one finalmost Thee, Thy pets and Thy children of humanity, is the only remedy. I have no craving for that infatuating word " Religion " with so many prejudices attached thereto. Let the world talk of Mai-ism as a remedy and not a religion.
Not a single day has passed, when I have not asked the question to myself, " For whom have I been writing ? "; and I have got no answer. Most of us have a mania for being blabbers and tattlers, and being called and considered religious, without any delicate sense of thinking out subtle differences. People generally like to be pampered and praised for what they are, and they like to be least disturbed with any disagreeable new thought. Further, they have the least leisure, and in the heart of hearts, very few have any belief of a reality about religious matters. Mostly, it is one night's dolls-and-toys-exhibition on the Janmashtami or Tulasi-Vivah day. Religious profound thinkers, who are fewest, want to think only in cut-out and worn-out grooves, following the same old water-courses, and singing over the same old gramophone records, in the same avenues and in the same recognised philosophical or sectarian divisions and sub-divisions of human life and living.
How then, have I been able to sustain my patience and energy, time and spirit of sacrificing money? Decades before, there was an ablest musician in the Royal Court, who was able to deluge the whole Royal Court Durbar (audience) with an overpowering wave of a certain emotion, that the Emperor would choose. He would be fasting for three days previous to such a programme, one of the rarest ones for the climax of the art to be exhibited and proved. The musician did that successfully, whenever he was commanded. But, after all the exhaustion of his musical exertion, his own every nerve would be reaching almost the breaking ignition-point, due to the highest heat. He would deluge all in ecstasy, but who would deluge him to be restored to his own normality ??
For hours and days, he would ask his most pet "Baliya" (fond name of a beloved boy), to do the restoration work. And what do you think that remedy to be? He would be asked to make the musical imitation of the Ustadji himself, with gestures, intermediary speeches, etc., and all at once, abruptly, the Baliya would turn the whole music most suddenly into a disharmonious, irregular, jumping and falling, most ridiculous and laughter-provoking music. Making the fullest fun of the Ustadji's whimsicalities and twisted faces etc., he would play his own most important part therein. That particular enjoyment of ribs-breaking laughters after laughters would restore the normality of the Ustadji (musician). I have been only that way, only serving my most beloved dearest Mother, to give Her the joy of a mother, enamoured of her idiotic child.
My mania is over. I am fully conscious, I might hurt many. I assure all those hurt, that I have no personal ill-will, either to the moderners, or to the bigotted followers of Hinduism, Adwaitists or Dwaitists, or followers of different saints including Paramahamsa or Swami Vivekananda, or those infatuated with ways of western living, or scientists or atheists, or the holiest and purest but narrow-outlooked orthodox Brahmins. I myself am the scion of a most orthodox Hindu Brahmin family, but I am only a conglomeration of scattered bits of all these varieties. I am only a biter of bits, whereas each one of the aforesaid ones is a whole one. Man to man, I love one and all; much more than an average man; but very, unfortunately, that can be seen by a few alone, whom I have the privilege of being in contact with. A critical tongue or pen is a curse, but the kindliest readers should curse the pen in return, and not the penholder.
I have felt the need of comrades and companions, to share my joys. Mother wanted the spirituality which she had temporarily infused, to be sprayed over all. What can man do ?? The fire under the water-pot being removed, the hottest water gets again cold. Mother has been getting anxious as the darkness is setting in, lest the child be lost in the street. The very same "She" that shouted out " spread out " in the morning, cries out now in the evening " wind up ". Children, while parting, have their children's talk, full of jubilance, and of the smallest children's intellect, with mutual "oaths-enforcement" for maintaining secrecy about "our talk". Secrecy about the children's talk, which has nothing of importance and nothing that the world does not know already !!!
The World (the Catherine shrew) calls them that leave her to her own lot, "selfish." On the other hand, she calls the mildest advice to be rude officiousness. She wants silent slavishness, and yet, She never fails to condemn the silent servility as "stufflessness", "lack of conscientiousness" and "unprincipledness". The World, hydra-tongued, always cuts both ways. In my college days, being from boyhood fond of inverting things, I interpreted " Mukam Karoti Vachalam " reversely, and prayed to Mother " Oh Mother, I want that grace which will make me a mute of a chatter-box". The world has practically made me that by now, not out of a passion for a silence vow, but out of a feeling of despondency and laughter within myself, about the practical uselessness of a religious pulling.
All facts and phenomena reduced to their elements, are mere expressions of an invisible perpetual flight, with victory or defeat, of wickedness or righteousness, good and evil, love and hate, and so many opposite pairs. Unfortunately, unbelievably, virtue and righteousness, without Divine protection and intercession, are weaker and less strong. The offsprings of the terrible titanic tribe put them back, before they raise their single step, to go forward. The world benefits not by series of enlightenments or encyclopaedias, not also by a perpetual warfare of self-control and struggles of the higher and lower minds. By the time we tighten two screws, ten get loose, disordered and deranged. In the circumstances, how far you have loved and served Mother, Mother's pets and Mother's children, is your only permanent earning, and saving, which will accompany you entwined around you, and which will form your new destiny in your next life, in whichever clime, country or religion, you are born. In the case of western nations, religion originates from morality. In the East, morality proceeds from religion. The family-child, etc., with every claim and voice, is morality in the West, and religion in the East. In the West, religion is the son-in-law and in the East (India), morality is the daughter-in-law. Our highest protective force is, therefore, our Religiosity.
766. I love Hinduism, and my Hindu sisters and brothers. Hinduism is my country's and my nation's religion, my ancestor's religion; I have in my inner heart, a mad rapturousness for Hinduism and Hindu scriptures. I have the highest innocent pride for Hindu philosophy, but more than that, for the highest practical wisdom of governing the Hinduistic life and living. I am, however, surely quite uneasy about misunderstanding and misuse under the name of Religion. Most of the saints have dealt with cure and have helped them alone that have believed in their methods of cure. Prevention of the disease has claimed comparatively much less attention, nor have any wholehearted efforts been made in the direction of a psychological diagnosis and thinking about remedial measures, in the light of the changed circumstances and situation and general mentality. " Don't go there " is as important as "come here."
Hinduism is great; Hindus, even in their present deluded and degenerated stage, are great. Their greatness and highest hopes for future greatness arise, from their being the children of the Great Rishis and Sages and Saints and Devotees. As far as my personal belief goes, Hindus are the most pet children of Mother. The great are really great, in spite of any temporary smallness. A banyan tree seed, though lying mixed up with mud in a drain, is by itself greater than the seeds of so many small shrubs. When I have that picture before me, not of the actualities but of the potentialities and possibilities of Hindu future greatness, I am actually lost in joyful wonder. The eminence which once Hindus, enjoyed, India is sure to re-rise to. No paradise lost ever remained without having been regained.
What is there in only being called "Hindus" (?) while living an anti-Hindusitic life?? It is, therefore, why I make my definition of "Religion" an unusual one and surely most unpalatable and bringing me in great want of popularity. Any religion is not what its long-forgotten and shelved worm-eaten books say about it, or what big bombasters bawl out about it, but, any religion at any particular age is what we see in the actual lives of those who profess it, of their immediate predecessors and immediate successors. Such a definition alone can help us to be better and better. If a religion is some idealistic narration once for all chalked out and sealed up in some records, there is no visualisation of the need for particular types of development and improvement in various avenues of life, from age to age.
Please don't forget the natural character and properties of our seed. What and which is our seed? Whose children are we? Don't mind temporary forgetfulness and negligence. That does not change the supreme nature of the seed. The original fundamental nature of the seed is someday sure to manifest and reassert itself.
Mother is sure to set matters right, provided the tight grip with which Hindus have and had caught Mother's feet in the past, continues and is again resorted to in larger proportion. There, the Hindu excels all others. That is the secret of the Hindus' perpetual existence, while so many other nations have been washed away. Let a Hindu be poor in virtue, deficient in character, a dullard and a dunce in worldly dealings; let him be on the last rung of the materialistic civilisation and military equipment; he has his last trump-card in his sleeves, of proving his strength, success, victory and his fitness for survival.
The Hindus have a much higher conception and conviction about the unbounded mercifulness of Mother. In fact, in no other religion, the ideal of Motherhood has so well-developed, as in Hinduism. A Hindu fully believes, " there is nothing that She won't forgive, once the heart is moved, with true repentant whole-hearted weeping and self-surrender." Let a Hindu talk any nonsense about God and religion, he has never forgotten or lost his last trump card. He has the fullest conviction about it. He has a weakness, but not wickedness. If he has any slight wickedness, it is only comparatively too trivial. He is driven at times to turn rebellious but is always wise enough not to maintain his opposition long enough, because he has the conviction of the rebelliousness having a reaction of the Divine wrathfulness, and the final victory of " Daivi Sampatti " over " Asuri " one, of Divinity over Demonism. He has a unique faith and is therefore finally the winner, with his readiness to surrender, before it becomes too late.
767. Finally, my last word for my sisters and brothers: So long as you have at least the worshipful reverence for your Saints, Devotees and Gurus, it does not matter if you have none for your images, scriptures, temples, pilgrimage-places etc., and none for your most practically wise traditions, customs and defined ways of living ; so long as your hearts, even though temporarily and even though only when overpowered with misery under calamities, turn towards Saints and Devotees, so long as you have a feeling of having been blessed on prostration to living Gurus, Devotees and Saints,- all the spiritual victories stand finally to be won for you.
Even if the tree of your spirituality with the thickest foliage, through some autumnal misfortune, becomes entirely barren with not a single smallest leaf, don't be losing hope. Let not the sap become dry. Universal Saints' grace-showers, on their running service from age to age, will restore the most luxuriant foliage, that would deluge your heart, with an overflowing joy. I have never heard of a parallel of the Saint-darshan-madness, as amongst Hindus. In India, thousands would be falling flat, sometimes on Railway lines prepared to sacrifice their lives, for merely the Darshan of an Incarnation Saint, passing through their outskirts. Few have that spiritual eye, to appreciate the Hindu culture and civilisation and its spiritual heights and softest texture.
768. Entirely change your visual angle. India is the holy land, the Poonyabhoomi, that is most suited for the highest spiritual souls to reach their still higher heights. The knottiest problems of human life, the problems of all thinking men of every clime and country, and of every age, have been meditated upon, for a solution, with dedications of lives and lives, from Gurus to Shishyas, from fathers to sons, for pedigrees and pedigrees, only in this paradise-like sub-continent. The superiority of inward life in all its bearings, on the misery and happiness of human life, has been best revealed in all its perfection, to the renowned ancestors of this land alone. The recipients of the spiritual realisation had their greatest numerical true value, here alone. The foreigner's thirst of feeling blessedness on eye-to-eye witnessing the true and realistic religious life actually lived was satiated here and here alone.
If harmlessness counts more than inventive exploiting intellect,, if the most efficacious method of living the life is, to take life as if playing only an imaginary dramatic part,, if the strongest armour of a man is his ever-awake soul, which may under weakness sometimes allow ephemeral things and events, to form layers of vice and ignorance, but would never permit them to penetrate deep within,, if feeling oneness and identifying with worldliness and physical body and pleasures, is not allowed to pull and push a man beyond the limits of a few trivialities,, if the quickest forgetfulness and forgivefulness of worldly " Give and take " is the highest virtue in society,, if a conviction about the highest mercifulness of Mother is the final saviour of mankind,, then Hindus deserve the highest appreciation as the living religious race of one of the noblest and highest ancestry that ever inhabited this Earth.
769. Bid goodbye to the world, with all its hellishness of ignorance, perversion, selfishness and deceitfulness ; you are entangled in the most hopeless whirlpool, when you anticipate the world will someday be so transformed as to give every happiness to everyone, through scientific discoveries, and political or international organisations ; you can be happy provided you have developed your head and heart to be happy and provided you have decided to make others happy. There is no other way. Prevention is always better than cure. In the end, a spirit is more powerful than matter. It has been my personal experience, there is some inexplicable working, (don't bring in God or religion or occult sciences), which is making a man full of love and devotion service and surrender, least liable, not only to the disturbances and dangers from the world, but (in an actually and entirely quite an alien direction) to diseases, physical irregularities and various types of indispositions. So to say, on leading that sort of life, you become as it were unapproachable to evils and unassailable by any worldly rude attacks of injurious men, hard situations, diseases and all sorts of destituitions- dirt and disagreeable circumstances. I again repeat, something generates in you yourself which gives you an invincible power to stand against any furies. Some wonderful power, not only intellectual, moral, religious but even the very physical power of the body itself. You don't contract a disease; and if you do, you recover much sooner. You have the fewest enemies, and they do you the least harm; you have the smallest perplexities of life and you come out of them much quicker. I again repeat, don't bring in unprovable agencies. Be only an experimentator, resorting to methods, and recording the results. No inferences and no imaginations; no conjectures and no assumptions.
Industry, education and wealth, and even supremacy over other nations can't help you, like so many ciphers added to no digit. Don't be staggered, if I say, even morality and religion in their routine from alone, without the awakening and uplift of the spirit itself, will not save you.
The greatest happiness only proceeds from the religionisation of Universal Love and Service, and the staunchest belief that Mother amply repays you for loving and serving any of Her children, unfailingly.
Let the world be to you, the world around you and within, one to which you are totally non-attached, and which has no real and in absolute terms, any bearing on your permanent happiness and misery. Believe that your happiness and misery depend solely on you yourself, on the finalmost elimination of all relative and secondary factors.
770. And what is your personal equipment ?? for having the highest happiness and minimum misery?? Your virtuous life, non-attachment and celibacy on the one hand, and your devotion and surrender to your God, on the other, with love and service. The rest is all secondary and uncertain. Let the world shout and howl hundreds of things; the real happiness of the world itself proceeds from the predominance of goodness and character, (and not intellect and industry), from the maximum preservation of sexual energy, and the highest sacrificeful chastity of women, and from the self-dedication of saints and devotees to their duties of world's welfare, and to their God. Except for these permanent elements, all the rest is only a noisy uproar of " comers and goers," temporary twinklers, be they capitalists, industrialists, scientists, technicians or politicians.
771. The more you realise, every dealing and dependence on the world is finally making you go deeper and deeper into the marshy mud-pit, the greater becomes your need for the Divine Help. Once you learn depending on God for anything and everything concerning you, you begin craving for a key to the heavenly strength, consolation and treasure.
From time to time, an in every age, clime and religion, every devotee that has been fitted up and made to be born and trained by Mother for the uplift of the suffering world, is also given a golden key ;- such deserved few, as are favoured with the knowledge, recognition and craving for the key. Such ones seek illumination, as to the use of the golden key, from their respective Gurus, and maintain practically throughout their life, a faithful loving tenacity to their Gurus, and enjoy all spiritual, religious, moral and material benefits on the most judicious use of the golden key.
Specialised superior devotees, during their highest hours of communion with their God, get a promiseful boon from their beloved Deity. It is that a particular mode of approach and worship, and a particular compilation and composition of praiseful expression will move a particular manifestation of God or a Deity, to the maximum.
The modern man who belittles things, with his swollen-headedness, asks: " Why that preferential treatment and particularisation ?" The Founder has never been lacking in abundance of such questions. " I can call them superficial-brained because they see with their own eyes in the world itself the very same truth, and yet they raise questions on allied subjects senselessly, because they are in the field of Religion." Say, for instance, the joining up of a devotee's name with the deity's name. " Why Markand Mai, and not G-Mai? "- was once an unnerving question. What answer the poor Founder can give? How could he talk about himself and say " you "die" like me, then Mother will be G-Mai as well". Founder silenced the questioner, on owning defeat, "Yes, She is G-Mai." Few days passed, G would repeat " Jay Mai" but not "Jay Markand-Mai". Once he had a high fever of an extremely high temperature and painfulness. Having failed to get any relief, he began repeating merely "Jay Mai"; absolutely no relief. Somehow, all immediately, an illumination came; he saw a faint figure of Mother, who said: "My son's name is much more, dearer, to me to hear than my own name". The man repeated the whole Mantra "JAY MAI, JAY MARKAND MAI"; he had normality within a wonderfully short time. This is the experience known to the Founder in the year before 1935. The man wrote a letter of greatest appreciation, and about his own illumination and his sorrow for his past impudence. But again, the same story !! A man asks the questions, again and again, similar to " Why Markand Mai, and not G-Mai? ", even after several years. The Founder gets ruffled and baffled to find the solution. Is the whole thing that comes to him only a relishful narration of imaginary stories, of people that so frequently visit the Founder and mention their experiences? Is it just to please him? If there is a truth, why again, the same obstinate mulishness after years of experience and after volumes of experiences?? The answer has been more than once given in this book. It was no falsehood then; it is no falsehood now; man himself is not the same at all times; MAYA PLAYS.
The Founder, with all humiliation of the most miserable failure, has to say " Yes; it is so, and that is Maya ". The creation of faith and belief is not a day's task and not the subject-matter of one experience and one hammering. Hundreds of hammer-strokes are not enough. Man's mind is like a sheep-fold; hundreds stray out, a hundred times in a day. If the shepherd is not watchful, he has to run after the strayed ones and bring them back. The Founder has come to the conclusion, people are not wrong and they are not liars, when they narrate their experience, because, that could be seen from their faces, eyes and attitude and behaviour; but, after a few days are gone, again the mule becomes mulish. The memory of the experience, and its earnestness and highest intensity of realisation fade away. The truth of truths is he is not at this moment, what he was then, at that moment of that his experience. The man, of the moment and on the spot, is the natural man. The man, after the event, is an artificial and adulterated man. He recollects his past through the spectacles of mistiness and disbelief. His forehead-wrinkles go up and he says " yes, I think perhaps, there was something like that, I don't remember ". He is just courteous, if not bad or selfish or proud or arrogant. That is alright for him; but how can the Founder disbelieve hundreds of experiences of different people in different circumstances? Should he consider them all to be imaginary? And especially, when he has his own experiences, on the top??
To return to our subject: a particular set-up of a particular worship-method, or a prayer, or a Mantra, or a Sadhana, in every smallest detail, has the unique advantage of innumerable multiplications, from age to age, and man to man. The verbatim and literatim sameness is the greatest point. There is a certain sacredness and superbness and pureness, about " untouched with human hand ", while one has to deal with millions. There remains no room for the smallest doubt or discussion about the purity and in-tact-ness. The highest importance of Vedas and Scriptures arises, not only from the most invaluable truth and wisdom contained therein, but from the guarantee that they carry about their being " untouched by human hand "- the very same repetition and reproduction, not simply of the words, but also the phonetic and physical expressions.
Let me explain it to the modern man, with the modern familiar ideas. Businessmen deal in millions of cotton bales. If one cotton bale is not the same thing as another one, how can the business of millions of rupees be run? A cotton bale must mean a certain number things of a certain quality, all only innumerable duplicates of a certain assured specimen. This must be beyond every possible doubt and discussion. Then alone, it can be dealt with in millions of repetitions and transfers and exchanges.
A particularly-worded and a particularly-detailed prayer, or worship, or repetition, as once for all settled between a devotee and a particular Deity, invokes a particular attention of the Deity. It puts the Deity in the sweetest memory of the Deity's relationship with a certain devotee. There is an earth-and-sky-difference between being addressed as " you, so and so," and " you, Mother of so and so ". There is an outburst of joy for any Deity, to be addressed as "the Deity of a such and such devotee, and of subsequent innumerable devotees ". The Deity makes good the first promise given, and has the tender-most feelings, about all the devotees' names being made more and more venerated and worshipped. The Deity gets stirred up, to grant the most immediate fulfilment of the desires of the prayer-offerers, worshippers or the name-repeaters. From age to age, long after the devotees are dead and gone, and forever, such prayers have outlived all distrust, belittlement and disbelief.
Taking one instance out of so many, such promise-crowned repetitions, as Gayatri, Gita etc., which Hindu is unaware of the wonderful helping powers of Saptashati or Chandi? For all purposes ! ! and why has it maintained that wonderful power, even after centuries? Because the Deities propitiated Mother to grant that everlasting boon, which that milky-hearted sage Markandeya, with the softest heart for the whole humanity and posterity, has immortalised and made available for the devotional world, in perpetuity.
Said Mother, on propitiation by the Deities "VRIYATAM" ("ask any boon "). The Deities demanded, "SAMSRITA TWAM NO HINSETHAH PARAMAPADAH " ("On Thy remembrance, Thou be pleased to annihilate all our miseries and calamities ").
Centuries have rolled on, and the world has descended from Satya Yuga (Golden Age) to Kali Yuga (Iron Age). Circumstances, conditions, capacities, virtue, morality, religion, mind, human nature and the world-all things have changed.
772. The Universal Divine Mother has made a " Nimitta ", a namesake instrument, of Mai-Markand to declare MAI-ISM, in Her playfulness or seriousness, Mother alone knows. Mai-Markand is 300% aware of his incapacity, and so, he too in his humblest way tells Mother thus :
" Which devil is going to hear me? The only possible way is that you should be showering your Mercy and Grace, on whosoever approaches you through " Mother's message," " Mai-Sahasranama ", " Mai-ism "or " Mai-Markand-Ardha Sahasranama " etc. The world is after all selfish. The world has hypocritically made a great roaring about all intellectual superiority, industrial intellect, scientific wonderfulness and philosophical sublimity. But, in the end, whom has the world honoured, revered, obeyed, followed and remembered ?? Can anyone give us the series of the richest man in the world from age to age? How few names of scientists do we on an average know? Remove man's all-delusive mistiness. The world has cared for none except " THE BENEFACTOR ". After all the passing things of the day and hour, after all the tom-toms of this man's greatness and that man's greatness, what has the world prized and valued as the highest ?? "That thing which made, which makes, and which will make, the world happy and freed from misery."
" So, leave something like Thy promise for the present and for posterity."
This is the last truest understanding about the world. Don't be led away by its false tall-talks and hypocrisies and artificial appearances. After all the different personalities that a Bahuroopi (a juggler assuming various forms) displays, the last thing is, that he demands his own selfish thing of remuneration, although he has given thundering speeches about the uselessness of wealth, the need of renunciation and self-reliance non-attachment, etc.
That's the world. Don't get infatuated with its juggleries. The Founder has so much experience of visitors, who, in rapt attention would be hearing and talking about Mother for hours, but finally the cat will come out of the bag. No philosophy and no discovery, no art and no industry, is as sweet as the one that takes you out of a misery. The Founder thus dives deep to catch the root of the remedy for the eradication of the evil itself. How can the strayed-away sheep be brought back? It is only by showing and holding fresh and lovely grass, food-morsel, etc.
Gita, Saptashati, Bible, Koran, Gathas, etc., are the richest legacies, left as a result of the aforesaid Holy Communion, when the devotees demanded and Deities promised.
773. The world has all along shown the attitude of ridiculing an old Grand Papa when he thinks of creating a mango-grove. None helps him then. All desert him, calling him crazy. After a few years, the mango trees grow and bring forth delicious fruits. All sons and grandsons and great-grandsons run to the grove, and the first thing they do is to place a sign-board " this mango grove belongs to us, so and so, Whoever plucks a single mango will be severely punished." That is the world!! The world has never once thought how it has ill-treated its benefactors !!
The Divine Mother Mai has similarly left us, as Her boon, " MAI SAHASRANAMA ". It is meant to be repeated with the Universal Mai-conception, with the predominating key-notes of Love and Service. It is symbolical of Love as against " Power ", and of " Mother " as against Shakti, the fulfiller of one's desires. Mai has Friday, the day of Venus, as Her special day, as against Tuesday, the day of Mars (of Shakti). The text is the very same as the sacred and secret " Lalita Sahasranama ", coming down to us from centuries, but in strictest secrecy from the Guru to the Shishya. It is rejuvenated, with re-shuffling and re-sorting of the names, with a view to regenerating its living effect and with a new interpretation, a new outlook, a new belief and a new faith, to add Universality and to delete all secondary superfluity.
Without that active protective watchfulness and care of the Divine Mother, helping and saving and emancipating them that approach Her, which Religion can hope to survive? ?, under the new materialistic and atheistic onslaught?? Mother or God alone must arrange from time to time to keep all the religions and religious institutes going on. Mother alone should pull out mud-stuck-up wagons and keep them in motion.
Followers of Mai-ism should form their preliminary ideas first from " MOTHER'S MESSAGE " and should thereafter go through the present book on " MAI-ISM, " as the latter shows the practical aspect of a worldly man's way of dealing with Mai-ism. It gives a clear understanding and detailed information, and its reading is greatly useful for the preliminary grounding and setting the head and heart in the required groove. Thereafter, a Mai-ist should take upon himself the more arduous work, of repeating any of the mantras given in Mai Sahasranama. Thereafter, he should undertake a detailed study of " Phala-Shruti " and supplements at the end in the said book, containing Mai-Khadga-Mala, Mai-Yana, Mai-Poojana-Prakara, Mai-Poojan-Upachara, etc. The devotee thereafter should start repetitions of Mai-Sahasranama, finishing hundreds after hundreds of Sahasranama, and thousands after thousands of Mai-mantras. Everything will thereby be set right- your outward circumstances, conditions and calamities, and inward imperfections of the head and impurities of the heart. Last thing, if you have been attached to your Guru (whoever he be) and Mother both, you may undertake the repetitions of the select name-series of " Mai-Markand-Ardha-Sahasranama". It is the finest essence of five hundred names of the Sahasranama, arranged in quite an easy order for constant remembrance, natural association and allied- ness of ideas, etc., as dictated in 1949 by Mother during communion, for advanced disciples, who have established long-durated Guru-Shishya relationship, with their Guru along with Mother.
It may look I am getting narrowed down and going from a larger area to a smaller area of the expanse; but, for the same volume, whereas the depth of the former is almost negligible, that of the latter is quite immense. The first expanse has vast lengths and breadths, but extremely small depths.
Your powers to move the world depend on your Sadhana and Sadhana means concentrated smallest area with maximum depth. Depth is the most important dimension.
Sadhana means solitude, dying determination, a definite most precise conception of the intended achievement, Guru's Grace and Mother's mercy, and untiring single-minded exertion, with a perfect non-attachment to all other things except the thing to be achieved. Valuable things can be had from mountains or oceans alone, and not from vast sandy earth-plains. The wisest man is single-minded for his Sadhana, and Universal-minded while dealing with the world, he does not mind feasting. Saints are prescribed, and described, to have the qualification of being soft as a flower, and hard as an adamant.
I wish I had written "MAI-ISM" first, and then, "MAI-SAHASRANAMA". But, as I have so often stated, I have committed the greatest blunder of taking the world at a much higher value than its actual, which I am finding as time passes. The usual way of the world is first, to introduce the speaker and then the truth to be spoken. The world gets more enchanted of persons than of principles.
What a joy and satisfaction ! ! ! While I am writing this, I get a letter from one highly respectable and sincere devotee (P.D.D.). It says " This new book is also like the Sahasranama, a book to be approached and referred to, during perplexities. Pages 131 and 353, on being opened after prayers have given me indescribable illumination and immense satisfaction." My own personal joy is to learn, that the Daughter is in no way inferior to the Mother, in her powers and blessings, relieving and helping the readers- I mean, " Mai-ism " to " Mai-Sahasranama ".
Oceans of misunderstandings, misplacements and misspent energies would be saved, if it were possible to sort out truly religious from routine-religious, hypo-critic religious, selfish religious, exploiting-religious and irreligious, etc. Hardest task ! ! ! But it has to be done, either individually or by methodisation and organisation.
For a worldly man and woman, I recommend nothing so emphatically as Service and Surrender. If they don't know even the A. B. C. of that most formidable thing spoken of as " Religion ", they need not droop in despondency. Serve your parents, serve your Guru, serve your God, serve your wife, children, friends and relations, serve your neighbours, serve all. No technique is required therein. Mother, Herself will lift you up. Mother has Herself promised. And that is Mai-ism.
774. Once a Master was training his disciple in Sharanagati. The Shishya had the great aptitude and was the most ardent devotee of Shree Mata Tripura-Sundari. After twelve years had passed away in hard service to the Guru and in devotion to the Mother, it once happened that the Guru was out, and on prayers, The Divine Tripura-Sundari appeared before the Shishya. Said she " I am pleased with thy devotion. Ask any boon." " I would grant you even the final emancipation on your passing away." The disciple's joy knew no bounds. He wanted, however, not to be, ant the least immature disciple of his Master. He wished to make a precedent, for the glorification of his Master as having trained up and bred up such a worthy disciple. With this mental working, the disciple in all humility said to Mother " Oh Merciful Mother !! of the whole Universe !! it is so very majestically Merciful of Thee, to grant me the salvation. But I am feeling for so many others suffering. I would rather prefer hell, if, by my suffering, others can be saved."
The Mother disappeared. She did not choose granting the said boon of his having to go in hell. Only She blessed him with the highest happiness and welfare. The disciple was exultant with joy and was counting his moments to narrate the event to the Master, on return. On his arrival, he joyfully narrated the same.
Said the Master, striking his hand against the forehead, " My twelve years' labour over thee has been wasted. Thou art surely the highest amongst so many others, but thou art not the highest of the highest. Who are you ? to say " give me hell " to save others? " " You have not yet fully understood me and my Sharanagati." The Master blessed the disciple who prostrated, with a promise not to repeat the pitiable error. The master moved his hand over the disciple's face with all endearment and said, " My Son !!! Say, " Thy Will be done." Even if Bhagvati Mai comes again and persists and says, " I wish to do as you desirest," even then, let your words be nothing else except " Thy Will be done."
775. A majestic queen looked at her rear lane thrice alone in her lifetime. At her second look, she was pleased and wonderfully surprised, that a girl of twelve doing the scavenging work years before had been a woman of thirty, with two children by her side. The queen felt doubtful, if this woman was the same girl, that she had seen eighteen years before. She was pleased to ask and her inference stood confirmed. She had a surprise-ful, shocking joyful pleasure. She told her," You became from a small girl to be a woman with children!! You have been so patiently sweeping my court-yard for past eighteen years, but not a single day you have asked even the smaller thing from me”!!! What can be the poor woman say? The poor woman kept her hands folded and said, "Mother, Your Grace and glance is more than enough for me." The queen was moved beyond imagination; she said," You shall have no more to do this menial work. I am ordering my men to send you to your home enough money, that will enable you to live in a magnificent place with an abundant number of servants."
The queen ordered out and managed a large sum of money to be sent over to the woman. Days passed. Months passed. Years passed. One evening, the queen heard some noise in the back-yard. Some two sturdy young men were catching an old woman and helping her to move to be below the point of the royal terrace. The queen was disturbed. She looked there and inquired what the matter was. She asked who that old woman was. With humblest respects, the two men said, it was their mother," She is almost on the point of dying and her last desire has been that she should be brought over here and we have brought her.". The queen exclaimed," What is it not my Sharana? " Said the two sons of an old woman," Yes Mother, that is your Grace-recipient Sharana. She was working here only the last Friday. She continued serving here up to the last Friday, although she had so many servants and we, her sons promised her to do this work most carefully and satisfactorily for her. But she won't hear us. Now we pray that Your Majesty advises and orders her to lie her few days peacefully permitting us to work for her, here". The old woman with her tottering hands closed the mouth of her son. She could not bear the words which would mean swerving from her self-surrender. She looked up at the queen with folded hands. Tears fell from the eyes of the queen. They fell over her face. All of them retired. The queen had no normal mind peacefulness of routine living. She was struck with herself -surrendering spirit. She has continued to serve her for so many years even though she had sons and servants, in spite of her painful, weakened old bent physic and age. The queen passed immediate orders to her personal doctor to run up and visit her Sharana and do all the speediest and costliest needful to cure her. She took an anxious interest and breathlessly waited for information about Sharana getting safe. The news bearer gave this news, “On reaching home, from here from your Majesty, the old woman immediately expired".
776. That is self-surrender; Mai-ism relies upon and preaches.
Dear reader, THAT IS MAI-ISM. GOD AS MOTHER, MOTHER OF ALL, LOVE, SERVICE, DEVOTION AND UNCONDITIONAL CHEERFUL SELF-SURRENDER.
BE MOTHER’S CHILD. What is worth knowing and what is worth doing? How little can we know and can we do?? Not even a drop in the Infinite Ocean!!!
The Founder while closing this book, with a feeling of repentance and disgust about his monkey-ishness and under the influence of strongest Madira ( restlessness creating wine) , which Mother’s fancy poured in the Founder’s heart for Her Own Playing, sheds his tears, the final ones to be known by the blessed readers of this sacred book with the following words.
"Mother!! I have danced enough at Thy bidding. Take me back now to the goal desired by thee for Thy wicked son."
NENSE NEN MILAAYE RAKHANAA (HAAN)
ARU MAA MAA KARA MARA JAANAA (YEJI)
"With Thy eyes, My eyes United, Do Keep Perpetually'; Remember, Don't fail,
Repeating “Mother”, Mother, make me die in Thee! Oh !!! Ye !!!
MAI SWARUP MAI MARKAND
777. If Love is Mother and Mother is Love, I am Mother's and Mother is mine. Mother bless the readers. Bless Thy followers. Bless Thy surrender seeking. Be Thou pleased with anyone that repeats Thy Sacred Name. On Thyself being propitiated and pleased, let the little universe of every devotee of Thine be most pleased, satisfied, comfortable and happy.
Let it be Thy Grace that the rulers led the ruled into the righteous path. Let good befall to the lot of all. Let the Universe be happy with rains, crops, contentment and prosperity.
Make Thy devotees live in peace and bliss without fear. Make all beings to relish pleasure in attending to their duties and on attaining duties and on attaining their spiritual welfare.
Make the wicked virtuous, make the virtuous successful in attaining their peace of mind. Make tranquillized souls free from bondages. Inspire and help the freed to be taking up as their life mission, the work of helping, loving and serving others to free themselves through Thy Mercy and Guru's Grace.
May all be freed from dangers. May all understand and attain good. May all be living nobly. May all be rejoicing in the Universal spiritual good of all.
Mother! Make all happy, free from all worries and diseases and all calamities. Make each and all of us enabled to enjoy the Best, what is Divine, Sublime and Good.
Jay Mai Jay Markand Mai,
Jay Markand Rupa Mai
Jay Markand Rup Markand Mai
MAI SWARUPA MAI MARKAND
Founder of Mai-ism and President of Mother’s Lodge
Mother’s Day (Friday),
Mai Niwas, Santa Cruz, Bombay No. 23
Mai-ism was represented at All Faiths' Conference at Nasik (India) in 1933 and the Indian Philosophical Congress at Poona (India) in 1934. Maiji was invited to Japan for the World Religious Congress in 1955. Maiji was the Sub-Councillor-in-Chief of the International Religion Federation which was started in Japan in 1955
Maiji had been elected as VICE PRESIDENT and spiritual MINISTER for PEACEFUL HUMAN RELATIONSHIP & Universal Religious Alliance ( U.R.A.) in Havana, Cuba for SIX YEARS FROM 1959 TO 1965.
The most appreciated representation of Mai-ism was at the Universal Religious Alliance World Congress held at Havana in Cuba from 23 October 1959 to 22 January 1960. Mai-ism was explained, discussed and commented upon in the World Congress by Revered Sister Duchesse Blanche Ledran, The Grand Chancellor of the Universal Religious Alliance. Mai-ism received the greatest approbation in this World Congress of the Universal Religious Alliance, which has a standing of over five decades. In fact, it is one of the first most important universal religious institutes.
As stated in the Preliminary Report pertaining to the Congress held on 23 October 1959, the complete attendance at the Congress was around 3800 persons 2184 of which integrated about 318 different official delegations, which came from 96 different countries. The representation was of 449 different sections and sub-sections of religious and various organisations. Furthermore , 43 countries had sent their official observers. Appreciation and truest understanding about Mai-ism by the said World Congress would be evident from these words; " We have received valuable literature from all quarters of the world, which amply reveals that the regeneration of man as at the hand, as well as that a new age ( Aquarian ) is being ushered in taking shape of a brand new Spiritual Civilisation. We recommend such sources of research. We recommend Mai-ism and the Mai-Institute of Santa Cruz West, Bombay - 54 India." ]
- EXTRACT FROM " MOTHER'S MESSAGE "- PAGE 40 - 41.