Tuesday, June 30, 2015

NAMES 251 TO 275

[ 'अ' कारादि ललिता सहस्रनाम ]
माई कुमारी सहस्रनाम

[251]   ताराकांतितिरस्कारिनासाभ॓रणभासुरा Taaraakaanti tiraskaari naasaabharanabhaasuraa - Shining with the jewel on Her nose, which excels the star of Mars in splendour. [ ललिता सहस्रनाम स्तोत्र, नाम क्रमांक20 ]

[252]  तिरोधानकरी Tirodhaanakari  - Causer of disappearance.
Tirodhaana means complete destruction, i.e., the absorption even of the atoms into Prakriti. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 270

[253] तुर्या  Turyaa  - State of ecstasy. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 262
She that manages the Turya state. Turaya is the state in which the experience called Shuddhavidya, which is the result of discrimination of these (lower ) three states, is acquired and enjoyed. Though there are different states,. viz., waking, dreaming , and sleeping, real enjoyment only exists only in the fourth one. Jiva in this state is above the notion of the lower three bodies and is stated to have merged in the great causal body.It is the ecstasy in the fourth state, which dripping therefrom and permeating the other three states, animates them and confers enjoyability thereon. In the Turyaa state the static knowledge experience and the working of the thinking, feeling and acting (all accumulating to an extinction of the notion of body,etc.) and the enjoyment of bliss, are all of the highest order.

[254]  तुष्टीः Tushtih  - Contentment. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 443

[255]  तेजोवती Tejovati - Full of splendour (fairly constantly like the Sun). ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 452

[256]  तैजसात्मिका Taijasaatmikaa - In the collective form of all jivas in the dreaming state.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 259

[257] त्रयी Trayi - Triply Reveled. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 872
Revealed in three powers of desire, knowledge and action, in the three functions of creation, nourishment and destruction. Revealed in A, I and M representing Brahmaaब्रह्मा, Vishnu विष्णु and Mahesh महेश  respectively.
Revealed as MAAI, by a slight monotony-breaking permutation ( on 2-9- 1932 ).

[258]  त्रिकूटा Trikutaa -Three-peaked or three grouped. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 588
The three peaks of a mountain may be taken to be Brahma, Vishnu and Mahesh and She is the one mountain of which, those are the peaks. Kuta also refers to the group of the fifteen syllabled Mantra. She that is worshipped by three groups.

[259]  त्रिकोणगा  Trikonagaa - Residing in the triangle of the Shri Chakra.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 986

[260] Trikonaantara-dipikaa त्रिकोणान्तरदीपिका - The light within the triangle in the pericarp of Mulaadhaara-Chakra.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 597

[261] Trikhandeshi त्रिखण्डेशी -Ruler of the three divisions of the Panchadashaakshaari Mantra.She , that is pleased by meditation, on the three portions of Her physical form, viz.,the visage, central portion and the Lotus Feet. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 583
Trikhanda is also the tenth Mudraa, i.e., finger figure for meditation and Trkhandeshi means She who is propitiated through that particular Mudraa.

[262]  त्रिगुणा  Trigunaa  - Basis of the three qualities. Mother is three- fold by sport.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 984

 [263] त्रिगुणात्मिका  Trigunaatmikaa- In the form of the three qualities. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 763

On a fair mastery, being obtained over the above stated gross forms of feelings, emotions,desires, etc., one should come to the close study of the causes of several emotions and of vices and virtues.Here all diverse effects are reduced to three primary causes , viz. , the three Gunaas- Sattva, Rajas and Tamas. All that we feel, think or act  is the result of a particular
mental condition formed as a combination of the three qualities of activity (Rajas); Inaction (Tamas) and Sattva (Equilibrium).
All emotions are so many changes in head and heart. So far as the physical relation of these emotions and the material of the brain stuff are concerned , it has been found by the Hindus that emotions have an intimate relation with the food you take. Gunas are temperaments or humours reigning at a particular time over all thoughts , desires and actions resulting in and from a man.

The Sattva quality produces  a predisposition for happiness, purity, clearness and true knowledge. Rajas for desires and efforts for attaining them and Tamas for indolence, perversion. disinclination to movement or change and unnatural tendencies . That food has intimate relation with thoughts is evident from effects  of intoxicating drugs. Food being pure , the mind remains pure.

Substantial, tasteful, oleaginous food like milk butter, fruits etc. increases the Sattvik quality.
Bitter, acidic, sour, saltish, overhot, pungent, dry and burning foods increase Rajas.
Stale, putrid, stinking, foul, remnant-like, unnatural and changed foods increase Tamas.
Fasts and prohibitions about food have a bearing on these grounds.
The idea about the three qualities and their modifications  is expressed in the following names.
Trigunaatmikaa. She that is one with any one of the three qualities as also with their innumerable combinations. She in whom these three are in equilibrium.

[264]  त्रिजगवंद्या Trijagadvandyaa - Adored by the three worlds.ललित सहस्रनाम स्तोत्र, नाम क्रमांक 627 

[265] त्रिदशेश्वरी   Tridasheshvari - Ruler of the three consciousness state of waking, dreaming and sleeping.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 629

[266]  त्र्यम्बिका  Tryambikaa - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 762
Shiva and Shakti are each conceived as having three eyes. The three eyes of Shakti are the Sun, the Moon and the Fire.
Taking Trinayanaa to be the name of Maai, She is so because She gives from each of Her three eyes the boons of illumination(Sun), bliss of devotion (Moon) and fire of self-purification. Nayan नयन  means path, and devotees are laid to Her through faith in Guru's word, by meditation about Her and observation of Her miracle of Her response and assistance and leading, etc. or by Shravan श्रवण or hearing, Manan मनन or contemplation and Nididhyaasan निदिध्यासन or reflection.

[267]    त्रिपुरमालिनी  Tripuramaalini - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 875 
One of the nine forms of Mother, conceived as presiding over the inner smaller square, previously stated in this group.
[268] Tripuraa त्रिपुरा - Master of the different triples. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 626

Mother is called Tripuraa because She is the Mother of the three entities (Brahmaa, Vishnu and Rudra). There are many triples , e.g., the three Naadis -Sushumnaa,Pingalaa and Idaa; as also Manas, Buddhi and Chitta. Again there are three Devaas, three fires , three energies. Whatever in the world is three fold, is referred to here, as belonging to Her.
Tripuraa also suggests the three aspects of Her Lotus Feet, white, red and combined coloured.
Mai's White Lotus Feet indicate the pure Samvit, i.e., universal consciousness, which is untainted by any Upaadhis, (obstructive environments), etc. The red feet are the Paraahantaa (Supreme egoism); also known as Mahat being the first emotion(vritti) from the Samvit (universal consciousness). The combined coloured feet indicate atoms of egoism, manifesting themselves, each by modification (the vritti) of " I " in individuals. This egoism is known as Ahankaar, which gets nourishment from knowledge, which is imperfect or unreal or perverse, along with all other paraphernalia of emotions, which again owe their existence to " I "(egoism).
Kabir says : The world dies with " I " 's death.

[269]   त्रिपुराम्बिका Tripuraambikaa  - ललिता सहसद्राम स्तोत्र, नाम क्रमांक 974
The form of Mother, that presides over the eighth Chakra or the triangles of Shree chakra , being same as Tripuraambaa. 

[270]   त्रिपुराश्रीवशंकरी  Tripuraa-shri-vashankari- Same as Tripuraa-Shree. ललिता सहस्रनाम स्तोत्र , नाम क्रमांक 978

The form of Mother presiding over the fifth Chakra or the outer square.

[271]  त्रिपुरेशी  Tripureshi - One of the names of Mother as holding supremacy in the Sarvaashaa-paripuraka Chakra of Shree Chakra. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 787

[272] Trimurtih त्रिमूर्तिः- Triple formed. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 628
Mother assumes three forms, white, red and black.The supreme energy endowed with Satvic quality, which enables Brahmaa to work is white; the same endowed with Rajasic quality and enabling Vishnu to work is red, the same endowed with Tamasic quality and enabling Rudra to work, is said to be black.

[273]  त्रिलोचना  Trilochanaa- Three eyed.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 477

[274]  त्रिवर्गदात्री Trivargadaatri  -  Giver of all that is desired, in connection with above stated trinities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 760

[275]  त्रिवर्गदात्री  Trivargadaatri -  Giver of all that is desired, in connection with above stated trinities. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 760


[ 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 intergrated 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. Further more , 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." ]














Monday, June 29, 2015


122. One great point about the Founder and Mai-ism is that most of the persons who have been appreciating and accepting Mai-ism were in personal touch with the Founder and had more or less some experience about the existence of God or Mother's grace on Her worship or Mantra repetition. The above stated instance was a more developed variety of a similar experience at Ahmedabad. After the usual Friday Mother's Lodge worship was over, there had remained about 30 persons of the inner circle. Some of them strongly requested the Founder to show them some miraculous happening which would increase their faith regarding the existence of Mother and Her readiness to carry out the wishes of Her devotees. It was at that most sacred place that, a year before, the Founder was discoursing on Mother's names and dealing with the name "Suvasinyarchana Preeta"; and there was a strongly powerful breeze of the most fragrant smell. It was so very pleasant that every one began to ask others, "Do you feel the most pleasant fragrance?" "This is how Mai wants to assure us about Her love to Her son, and the truthfulness of what he preaches." The sermon by the Founder stopped awhile. Just then, some ladies who had gone to some marriage parties had joined. Some one got a suspicion if it was not those ladies that brought with them this wonderful smell through strong scents from there. Inquiry was made of them and the suspicion was found to be baseless and imaginary. This former experience being talked over again gave a strength to the desire of all present there, to make the request more pressing. The Founder asked; "What do you want to see?". Some said, "We wish to see that Mother gives Her garland to you." The Founder prayed for a few minutes standing before Mother at a respectful distance. The garland gradually untied itself, flew in the air, and fell on the neck of the Founder.

123. All were thunderstruck, because a mere belief is after all an imaginary thing; what people actually see with their own eyes is most convincing. Some began to applaud the event and stated, "Till now we had only heard and read that Lord Bhagvan Krishna Prabhu had given garland to his great devotee Bhakta Narsi Mehta in a closed room, but here we saw Mai giving garland to Mai-Markand just before our very eyes."

124. The Founder does not give great importance to miracles but there is surely a stage when the miracles do the eye-opening work for many people who are really of an atheistic mentality, but who courteously and not honestly assent to the beliefs about the existence of the other world, or life after death, or invisible spirits, deities and God. Their assent is only mostly out of fear of being thrown out from society of God-believers and for so many other reasons. Saints do not count upon miracles to enlarge their influence, but these are casual happenings managed by the Deities themselves to enhance the value of their devotees so that, they be heard with love, faith and sanctity, respect and obedience. The Founder very humorously says, "How do miracles help you and me, if you do not make a point of being of the deserving plane in the matter of your devotion, love, service and surrender? I would show you actual Mai Herself, but you are the same person that you were before the Vision. You would be telling Mother, "We, I and my wife, are going to cinema. Please rock the cradle of this child and keep meals ready, when we return." " Where is the joyfulnessthe ecstasythe madnessthe feeling of having been blessed? Where is even the readiness to lose only an atom of your selfishness and worldliness? You would be simply exploiting Mother, and that too most discontentedly and ungratefully. " Mother do this and Mother do that", yourself doing nothing for Mother except babbling some few words of praisea little trouble of twisting your tongue to cheat the worldyourself and the Guru hypocriticallyMother is afraid of you all. The height of ungratefulness is that you do not even talk about your gratitude or even of the experience to your husband, wife, children, friends or neighbors; not even to a sparrow, nor permit even walls to hear you. You bury the experience and gratitude, both, then and there. She prefers being neglected and ignored rather than be exploited and expedited and expelled after your need is served."

125. At Poona after retransfer in 1938, the Founder had at that time much greater contact with Madrasees especially of Military Arsenal at Kirkee. Madrasees showed a different variety. They were not so much for singing and bhajans but were more fond of intelligent scriptural authoritative religious discourses with a unique respectfulness and the attitude of a humble disciple before his Guru and grandeurful costly worships and Mantra repetitions and rendering most efficient and humble personal prostration and the service to the Founder. Prasad, flowers and decoration of the place and of Mother's picture would be showing pains taken and expenses incurred. Plentiful feeding, though of simple commonplace diets and dishes, would be invariably there at the close of any Mother-worship function. The Founder has in his memory the one glorious instance of Mother-worship in Kirkee when not less than 20 thousand rose flowers and jasmines were dedicated to Mai and there was a huge congregation of over 500 persons sitting for worship, Arti and Patha repetitions. As everyone knows, Madras is the place for religion and religiosity. Madras-mentality is this, "If you go to God or Guru empty-handed, you return not only empty-handed but also empty-headed." Founder humorously says "Bhajan and Bhojan (Gana aur Khana) are no insignificant factors in Religion."

126. It was these Madrasees who had been very helpful to the Founder in writing down to his dictation, transcribing and rewriting and typing and correcting, etc., the manuscript of his two volumes of Mai Sahasranama.

127. For the latter half of the year of 1942, the Founder was serving in Bombay. This gave him a great opportunity to spread Mai-ism and to give convincing proofs to different people what miraculous benefits Mai's devotion and worship is capable of offering to our much needy and suffering world.

128. Here too, just as in the matter of miracles, people commit the same blunder. As Founder says, " People lose their barest commonsense as soon as they sit in judgment on matters of religioneven the most intelligent and wisest of themsometimes. In fact, the mind gets more or less bewildered as in an unknown land when it begins to think about Religion."

129. Some people began to think that the Founder had no higher ideal than relieving the worldly miseries of persons who approached him and they hence censured him representing him as on a much lower level than even the average worldly men.

    The Founder says, "If you find a Governor addressing a huge meeting of Mahars in Maharwada giving some instruction as to how the houses should be kept clean, how to be giving education to their children, etc. would you commit the blunder of saying that the Governor is a Mahar and is a resident of Maharwada? No; even a boy of twelve will not commit such a foolish blunder. But, when people sit in judgment about religious matters and religious persons, they have absolutely no idea that the Principal of a college would sometimes take pleasure and be considering it a voluntary duty to be teaching a primary class in the simplest and the childlike manner of the primary school-children.

    It has been the centuries-old wrong notion and mentality to consider worldly-distress-relieving work to be a much inferior variety of religious work. The highest seat would be given to one who bombastically talks Gyana, Vedas, Geeta discourses and explains different Schools of various Beliefs, Darshans and philosophies and makes astounding professional exhibitions. The next place would be given to the poor and humble Bhakta (devotee) who tries to serve the opium of devotion to create forgetfulness. The man who advises on practical-life-matters or helps or serves people in distress or helplessness is only some MrSo and Sonothing more than a good and kind man. There are innumerable instances in Puranas, where Rishis and Munis have helped and served the world and people in their most mundane matters and have been all the more revered for their service and sacrifice, (Rishi Dadhichi for instance, who gave his bones). But somehow, since so many years, perhaps centuries, Service and Sacrifice have lost all religious recognition. Divine knowledge and devotion-talks and ceremonious functions and ritualistic performances, temple-going, pilgrimage-running. river-bathing, saints-crowding etc. have altogether ousted both public and private source and sacrifice. Bankruptcy of inner richness is tried to be made up by creating inflated values for external easily manageable actions. Stuff-less people are always extremely particular about handsome and costly dresses. Man-to Man relationship, conduct, character and behaviour etc. have been thrown in the back-ground, whereas talks of Man-to-God relationship, divine knowledge and devotion, and scripture-prescribed-religious undertakings like Yajna, Homa, Sandhya, eating, bathing, not-touching, etc. have become, practically, items of highest importance, in the matter of the definition and summation of Religion and Religiosity (as understood now). It has been most convenient both for the Guru-world and the disciple-worldto keep their eyes constantly closed towards practical ways of living life and imperfections and defects thereof.

130. Once a city was over flooded and the river-water left its bank limits. So many lives were in danger. A circus manager and proprietor engaged not only his whole staff but also elephants. All worked day and night. The proprietor was giving detailed orders and instructions. It was a terribly tiring work. He saved so many lives and so much of merchandise. Naturally he could keep up his sustaining heroic power only with alcohol. He was standing for hours together in the Sun, getting into waters. He had spread no pains. He had risked his life. What about the religious response and recognition? The Founder heard of his drunkenness and frequent drinking and his being condemned as a drunkard twenty times more than of his bravery, service and sacrifice. That is how people understand Religion and how they have been taught Religion.

131. They cannot forgive him, his drinking, while he was saving lives after lives. Popular religion does not go beyond worshipping the gadi-patis of religious rich temples, prostrating before Gyanis in fat-fed Ashrams, enjoying prasads, and hearing or talking about philosophical teachings of Atma-Paramatma-subtleties.

132. To have both, the spirit of service and sacrifice, and yet the complete observance of the religious requirements as understood by people is surely most commendable. That is what these idealists insist on. But if both don't go together, Service and Sacrifice should not go altogether unrecoginsed as nothing. Mai-ism wants such a misunderstood notion about Religion to go. There are two extremities. One of a religious class to whom drinking as in this case is more hideous and unforgivable, even when having to do such a gigantic and risky task. The other extremity is that of an entirely irreligious class. Mai-ism wants service to humanity being recognised as not simply a good and praise-worthy act, humanity but a fully religious actas good as feeding Brahmins ir performing a Laksha-ChandiHere lies the difference of one type of religiosity and the otherand this is one of the main arguments mainly put forth by youngsters who have left religionin their defenceIt is not everything same ", to call a certain act as, "merely goodand as surely religious". The difference is this. In a religious actGod's-Grace-propitiation and return are guaranteedThe idea of voluntariness is aptly substituted by that of a religious duty. The difference is to them alone who want to modulate and regulate their lives as per beliefs requirements and notions stated to be religious or otherwise. Mai-ism most emphatically says that Selfless service with nothing-sparing sacrifice and without any expectation of even the faintest recognition, is as religious and Mother-propitiating as Mother-worship, prasad-distribution, Mantra-repetition, etc., if not more. Who is dearer to you, if you are hungry, one who without a word prepares toilingly a dish for you and holds it before you? or one who sits in front of you reciting your praises upto the skies??

133. People lose their head and commonsense when they think about religion and religious matters and religious personsThere are wrong judgments in Religious matters because mostly they are never untainted and without the contactual influence of some misunderstandings and some wrong notions and impressionsBeliefstendencieslikes and dislikes play a predominating part in the matter of religion and religiosity.

    Unknownness, unfamiliarity, unapproachability, and mystic aloofness becomes an enchantment to some and a matter of dislike and disgust, to others. Richness, plentifulness, grandeur, impressive talks, unforgettable scenes and experiences, one's own nothingness-creating temporary atmosphere, Divinity-invoking silence and solitude, retired peaceful quietude, suitability and congenial circumstances to forget the burning worries of worldliness and worldly life etc., create an imaginary heaven for some. For some others, a certain prevalent mood, or a certain unhappy mentality spoils the whole picture. All these factors by their presence or absence play an extremely important and invisible part, most unconsciously in all religious judgmentsReligious effect is the cumulative result of hundreds of unknown notions and emotions. These factors or their reverse create certain once-for-all impressions prepossessions and prejudices, which form the basis of all subsequent outlook and usual angle in the case of each and every individual dealing with Religion and Religiosity. That is a hard working. Externally the extraordinariness of so many varieties of religious persons, their talks, thoughts and ways of living, all drive thinkers' religious imagination to soar and fly in its limitless skies. So many subtle personal inherited and acquired factors of beliefs and disbeliefs, likes and dislikes, and infatuations, and disgusts rush in and most unconsciously and invisibly give their bold deep colour; to the whole vision and to the subject-matter viewed and considered. After all, what prominently counts is one's own personal individuality and experience and one's stage of development and spiritual attainment. In a word, the working of the head, the heart, and their combination in the realm of religion is extremely complicated and perplexed and baffles best psychologists and logicians.

Sunday, June 28, 2015


108. Reverting to the matter in hand, the most important and exhaustive work of the Founder was " Mother and Mother's Thousand Names " covering over 750 pages, in two volumes. That is the standard work which mostly includes all that is of importance in " God as Mother " and " Theory and Principles of Mother's Lodge". Those former ones were printed and published in 1940-1941. Next came " Mai Sahasranam with Mai-prayers " and " Mai Guru Ananya Bhakti ", in Hindi. Then came forth English " Mother's Message ", Gujerati " Mai-Sandesh ", and also a tamil translation of the same booklet (Thai-Myi Vazhi).

109. The MAI SAHASRANAMA two volumes are believed to have been dictated to the Founder by Mother Herself as stated even by high class religious persons and authorities on Hindu religion, such as Rev. Ananta Krishna Shastry, commentator and writer of so many religious books.

110. These volumes have the further wonderfulness of giving correct guidance to persons who repeat Mai Sahasranam. Just before the Founder began writing, on Friday, 17-3-1950, a devotee asked Mother to relieve him of his financial difficulties and he had a funny answer on opening the volume (after nine repetitions of Jay Mai Jay Markand Mai), which ran thus on page 56 on Vol.2, part. III. The questioner was shuddered at the reply which was an eye-opener. " People living on much higher standards than what their legitimate earnings and means permit, at the cost of othersby deceptionborrowingstealingetc., need a rod."

    How true this is for so many of us constantly complaining of money-shortage, which never disappears, because by the time modern men are favoured with 40 percent of increase in their earning, they with their family wife and children have jumped from their existing standard of comforts to almost double the standard !!!

111. Once the Founder himself was in an extremely depressed mood. He was pressing Mother to give him some proof, let it be distant-most. His heart agitation was " whether there is any meaning-fulness on my being madly after Mother's work when not even a crow cared to be looking at Mother or him, whether at least She Herself was pleased or not, let the world alone."

    He concentrated and opened Mai book for an answer. It was page 114 part IV, Mai's name Adrishya (Invisible). The comment under the name ended with this:

    " Maiyaa Maiyaa Maiyaa Karake Aapahee Maiyaa Ho gaye" (Repeating Mother Mother Mother, he himself became Mother).

    The Founder's whole depression turned into a hearty loud laughter. He said to Mother: Who else will praise a deformed and deficient son, except his own Mother !!!

    The answer clearly meant : Mother and Mother's ways are invisible and incomprehensible. Further that the final result of all the lifelong work of devotees is a little something of the permanent improvement of the world or individuals, but a great deal of the absorption of devotees themselves in their Beloved Mother, God or any Deity.

112. The next shift after Ahmedabad was to Bombay (Santa Cruz). Bro. Parixit Raiji (the President of the Mother's Lodge subsequently) was thinking of a change of service from Bombay to Ahmedabad. He was the son-in-law of the said Rev : Kaushikram Mehta. He had come to receive the Founder and to take him from the station to his home, on his way to Poona.

    On the station, Bro. Raiji spoke to the Founder about the instability of his service in Bombay and a chance of a bit better pay at Ahmedabad. The Founder asked him what he actually wished. Did he like Bombay life or Ahmedabad life? Founder said "If you like Bombay life, Mother will see that you prosper and have not to leave Bombay, on one condition, viz., that you will start Mother's Lodge at your place and conduct Friday worship as at Ahmedabad". Brother Raiji agreed and the Founder installed Mai in his bungalow at Santa Cruz on Tagore Road. Brother Raiji was quite well off in a very short time; this was 1936. The Founder used to come over from Poona to Bombay almost every month, to popularise Mai-ism.

113. Bombay was the first place where the Founder saw what royal hospitality on the grounds of the high religiosity for an unlabelled mannot in robes with tonsured head, meant. Bombay people were the first who had in their considerations the idea of a duty to make some return in some shape or some wear and tear, towards relief of the Founder's financial strain for Mai work, in view of their religious and material benefits received from the Founder. He was given the religious status he had erelong deserved in all religious matters. His future arrival in Bombay would be announced at the previous Friday meeting, on receiving Founder's telegrams from Poona. The worship conducted here was on a gaudy, grand and magnanimous scale. People came to worship Mai from distant suburbs and an audience of 250 persons was not an unusual thing. Attendants mostly consisted of the higher middle class gentry, solicitors, doctors, officers, etc. Prasad was distributed in dry-leaf-cups which were counted before and after the meeting,to note the attendance. People of all communities attended these worships. The worship meant three programmes. 1. Bhajan, 2. Arti, 3. The repetition of Mai Sahasranama Patha. The function took more than three hours from 9 p.m. onwards. During other hours daily the Founder would be helping the visitors with patient hearing and administering righteous practical advice, solving difficulties, removing religious misunderstandings, and initiating desirous and deserved persons into the methods of Mai devotion, and Mai Sadhana.

114. Once the Founder was invited at Navaratra big celebration in Vile-Parle. Somehow, it rained heavily and continuously. The celebrator had a great devotional respect fro the Founder whom he took to the place on the last day with his party. The celebrator had his greatest sorrow, as due to rains, the sacrificial altar worship and every thing was interrupted and had to be left uncompleted. He was very sorry that his undertaking at a heavy cost and labour had not happily and satisfactorily ended. Said the Founder : "Don't be sorry at all. In these days, who is devotional enough to even utter the name of God? Mother must remain satisfied with whatever is possible being done while exerting one's best. If She does not, even that much will be done by none and the final remnants of God and Religion will also disappear and will be obliterated." The celebrator modestly said, " These are only conventional sweet words. They do not give any assurance or satisfaction."

115. The Founder stared at him " Do you want really an assurance? Are you really so sorrowfully wounded?" The celebrator said with great humility, "I am really sorrowful and thinking nothing for the last three days, except that I could not complete this sacrifice due to profuse rains. I am doing this every year, and I am afraid this means I have lost all Mai Grace."

116. The Founder was in high spirits and said, "No! No! No! No!!!! Don't judge the mercifulness of Mother by our mortal standards; and, were you at fault in the matter that there was profuse raining?" The celebrator sweetly smiled, "No. But, is Mother so very merciful?"

117. Said the Founder, "YesOnly thing is our sincerityfaith and intensity is almost nilIf that is genuine and highestare there not instances of Mother Herself appearing from the sacrificial altar?"

118. Just when he was talking, he stopped abruptly, got up and bent near the altar and prayed in loud words. " Mother? who will be Thy devotee if Thou dost not give encouragement and proof of Thy Mercy in this Kaliyug at every step of Thy devotees? See, here is Thy devotee; he is out-and-out depressed. The world smashes us and Thou also dost not take any heed. Does it befit Thee? Does it befit the Divine Mother, the Most Merciful Mai?!!!"

119. No sooner were these words addressed, than there was a blaze of fire as high as about seven feet above the altar and that remained there for about 10 to 12 minutes till the Arti was finished with Stotras, Hymns, etc.

120. All present there went to the highest point of humility with a saturation of the idea of their nothingness. Wherefrom came this blaze from an altar which was entirely wet, watery and empty? All were stunned and assured of Mother's existence and Mercy and of the Founder's relations of a "Son-to-Mother", whose request and prayer (even though of a scolding and bitter nature) She would not and did not fail to grant.

121. This miracle-incident spread all over Bombay, as there were not less than about 50 persons present there.


Saturday, June 27, 2015


91. Revered Kaushikram often tested the Founder like this. "In my Dhyana of Hindu Mother, the Founder's figure must appear". "He must come just now to see me" "When I return from Surat, I must meet him at Bhadra Kali temple square, during office hours when he cannot be away from Office". Tests became stronger and stronger and entered the realms of financial, social and physical reliefs as they were satisfied., till Kaushikram and others came by experience to at least one conclusion, viz., that whether his views and philosophies be agreed to or not, one thing was certain and beyond all doubts that the Founder had great influence with Mai and had most wonderful powers of helping people in distress, by removing calamities, of varied natures. Powers much greater than the highest and most effective worldly powers, with their possibilities. The popularity of Mai-ism in Ahmedabad was fully indebted to the most sincere and painstaking efforts and literacy and religious experiences and most serene simple sermons of Rev : Kaushikram, whom the Founder had respected all along with unique reverence while the latter had ever enjoyed highest pleasure in prostrating to the Founder even in large congregations of hundreds after Mother-worship, as " Pratyaksha Mai " (Eye to eye Living Mother).

92. It was the supreme literary and religious art of that venerable old personage which brought about the happiest blending of Mai and Matajee and showed to the religious world of Ahmedabad that Mai conception was nothing foreign to Hinduism but an exposition of Hinduism itself as understood on its highest plane, with some necessary changes in the running beliefs of the people to suit the changed circumstances. On the top of everything, he placed the crown of the truth which he so emphatically said, he had tested and tested him in every way. He assured, the Founder had wonderful and supernatural powers of relieving the miseries of those that approached him, through Mai's Grace. The Rev. K. began to take most lively interest in the Founder's next best burning desire to bring into existence a small institute for the propitiation of Mai with bhajans and worships and a talk of religious discourse here and there on important Religious facts and events of the day. The Founder prepared the Rev. man to take up the reins of the Institute on his re-transfer to Poona and in spite of his greatest disinclination and refusal and courtesies of unworthiness, declared him to the President of Mother's lodge, or Mai Mandal, Ahmedabad.

93. It did not take a long for a man of his religious repute to make the Mother's Lodge a very popular institute with success and it is admirably working since 1935 uptil today, with all blissful pure and elevating atmosphere, conducting Mai worship programme of about three hours every Friday.

94. Poona and Ahmedabad showed their own individualities and points of excellence. In the history of Mai-ism, it is an interesting change leading to further development to be noted. Poona showed literacy and religious talent and practical work of a social type. It was the encouragement and support and public-voicing in papers about Mother's Lodge, its meetings, etc., of the people that had made it natural and in fitness of things, that the Founder was invited by the All-Faiths Conference and Indian Philosophical Congress. It was the Founder's speech published in writing in the proceedings of the conference, which placed the Founder in close contact with Rev : M C O'Nell, the president of the " World Fellowship of Faiths " at Chicago.

95. In Poona there were big opportunities for propaganda work. Followers of Mai-ism took a great interest in rendering service. They would be immediately on their bikes or on foot as soon as a word about some Mai-istic work was spoken by the Founder.

96. The Mai work, in Poona, was however more or less of a purely intellectual bustling type with some numbered few who had close homely contact with the Founder and stayed with him for hours and joined him in the worship and general blissful conversation and ecstasy. In Ahmedabad, the Mai work took a practical shape on a much larger scale. Mai worship became a common available avenue of religious progress joy and relief for the mass, AND NOT OF FEW selected people in contact with the Founder alone, as in Poona. In Poona, Mai showed the intellectual beauty of Her tenets, theory and philosophy. In Poona, Mother shouted, jumped and ran. In Ahmedabad, Mother showed the practical utility of Mother's Grace, sang lullaby to various suffering children and worshipped Herself in vast worship functions. Poona was theory; and Ahmedabad was practice. Poona brought fame and popularity, Ahmedabad brought Mai-Mataji proximity and practical relief to people. To the Founder, Ahmedabad gave an experience of the worldly mentality which was missing and which later enabled him to better deal with his further work in a more practical way.

97. The wonderful experiences of Mai's Grace should be reserved for an independent volume. In the words of Rev : Kaushikram, it well requires a big volume to recount all the wonderful experiences that people attained as a result of Mai devotion and to narrate remarkable instances of the subtle-most outright change in the outlook on life and the life itselfon coming in close contact with the Founder.

98. The Founder saw now the clear necessity of dealing at much larger length with the subject-matter of Mai-ism and that of practical instructions for persons wishing to pursue the religious path on lines of Mai-ism. He began to write and print several leaflets and booklets. The different things written and printed and published in the commencement were these : " God as Mother " and " Theory and principles of Mother's lodge ", both in English, were printed in Poona. " Salient feature of Mai dharma " (Mai dharmana mukhya tarka binduo) written by Founder in Gujerati was printed in Nadiad by Bro. Keshavlal Pandya of Nadiad. Further things were Mai Tatwa Mai Pujan and Mai Kumari Kavach (in Gujerati) which were printed in Ahmedabad. Heaven and hell (Swarga and Narak) and Mai Shakti (both in Gujerati) were two big manuscripts which were printed in pieces in "Shakti" of Nadiad by Bro. Keshavlal, in continued series. Rev. Kaushikram made a most useful and popular composition of bhajans of different bhaktas under the title of " Mai Kirtan Mala " with the Founder's preface, which is, as it were, the text-book of music in Mai-Mandals during Mai-worship on Fridays.

99. A word about the "Mai Kumari Kavach". It was a book of a novelisitic type. The Founder was so enthusiastic about the public taking up religious reforms that he wrote this book in five nights only with a view to have a text-book of different prayers by Kumaris (unmarried girls) of different ages. The Kumari worship has been explained in full details therein. The underlying ideas were these. "If we wanted to raise up the spirituality morality religiosity sociability and nobility of a nation or a community, the female world would have to play the most glorious part in that nation-lifting work. Home discipline and home education under the watchful superintendence of mothers and parents is the very foundation of national character-formation. Home life and home-education which have been almost entirely extinct since our contact with the West and the introduction of English education, are indispensably required to be re-established with love and obedience to the parents, seniors and elders. The whole shattering process of the Hindu home requires a deep study to revive the original virtue which is germinated in home and then proceeds outward towards relations friends societies citizenships and national activities.

100. At the root of all the shattering of the modern Hindu home-life is the flagrant flaring and flashing desire of material enjoyment in every walk of life. No limits, no stops, no ends, no responsibilities, no duties. The materialistic enjoyment desire increased by leaps and bounds, as a result of the contact with the West, which offered and introduced new material comforts and pleasures, made available with money. That enchantment for western ways further created a delusive notion about true culture and civilisation. The pent-up desires of the whole nation suppressed for centuries of foreign rule and tyranny and religious control, blazed up catching and spreading fire, on finding the most suitable condition and atmosphere, to get themselves loosened and left scot-free. The infatuation which the husband or the father bore to his wife and children soon turned him to be a money-making machine, a debtor to every one of the family, hanging his head low at all hours for the incapacity of coping with the increasing standards of living. He became practically less cared for than the servant. A little later, mother had to pay her penalty for neglecting her personal duties to her husband by being turned to be the maid-servant of the house by the princes and princesses of the royal house. The worst misfortune was that by time the earner was able to somehow meet the standard of expenses, the family life jumped up to the higher standard of living. There could be no end to the revolving process and the vicious circle. What respect can a machine or maid-servant command?? Princes and princesses became their own teachers and masters, with the guaranteed service of the parents. They decided they needed no teaching, they were born with whatever was necessary as wisdom. If there was any little shortage, that would be made good by schooling and libraries and cinemas and friends. Rights were riotously shouted for, and duties went to dogs. Experience and enjoyment at the cost of others, without an idea of the consideration of return or gratefulness, individualism, selfishness, self centered-ness made everyone most petty-minded and blindfolded. Infatuation, Ignorance of higher avenues of joyfulness and material enjoyment-desire-burst-fulness broke the homes of happy and innocent and virtuous Hindu life.

    The salvation of a nation depends on the cumulative strength of all individuals that make a nation, and character is best formed through home-life. Every effort should be made to restore the higher joys of self-control, sacrifice and relinquishment, through arts, literature and Religious schools colleges and Institutes supported by the public and Government, and conducted by personages, eminent not only by virtue of their profound learning but a sterling character as seen in their living itself. Hereditary capacities and virtues should not be belittled and thrown out of consideration. The old aspects understandings and interpretations of compulsion and fear should go. A new literature should be created that would appeal to the modern man, being based on practical considerations, psychological reasonings and reliable experiences of really great and tried men. We want autobiographies, histories and faithful records of experiences actually lived and conclusions or beliefs actually held as the substance of experiences in life. No mythologies and no traditions and no Puranas. Churn out the best nectar from that invaluable inheritance, but make that stale food afresh with re-heating and adding the present day spices. Above everything, although that is much deplorable, lodge your appeal to the self-seeking and self-serving of the modern man. Establish a strong control over the sources and centers of evil influence and vice, like co-education, erotic-picture, race-course, speculation, etc.

101. Celibacy, self-control and sacrifice are the generators of the creative nutritive and evil-destroying energies respectively, of each individual that goes to make a nation. All attempts to train a centuries-old nation on new materialistic and unnatural lines are bound to fail. You can neither imbibe the new western civilisation, nor retain the Aryan civilisation. And that we see most deplorably in the modern average man today. He has all the vices of the West and no virtue; and his eastern virtue is already dead and gone. We may follow the West regarding its politics, trading and military methods and policies, but morality, education, home-life, society and religiosity must be remodeled on the ancestral Hinduistic basis.

102. It is a pity, some of even the greatest men, (with no soft corner for religion), have not realised that it was Religion that came to the Hindus' help, even in the matter of our political freedom, through Ramdass Swami, the Guru of Shivaji Maharaj. Even in the case of the present Independence that India now enjoys, it was not some politician like a Churchill who brought it. The country's Saviour was a Mahatma and a religious saint. Just dispossess yourself from the most familiar and therefore the least thought-of and the least meaningful things, and you will begin to laugh, what has the national fight for Independence to do with fastsprayershymns and Narsingh Mehta's definition of a Vaishnava Jana? Some people do understand this truth in their heart of hearts, but they love merely the fruits of religiosity, and those fruits must fall in their hands and mouths without their having the slightest labour, exertion, expense, inconveniences, discomfort, service or sacrifices.

103. If any religious leader wants to see a better type of society, children boys and girls, but more especially the latter, should be required to be trained in religious ideas and ideals from a very young age, in a regular schooling method.

104. Ideas and ideals and beliefs to take a permanent set in minds would be required to be sweetly ingrained and injected at the tender-most age of the head and heart through certain set-up preaching and customs which would establish permanent repetitions of a huge periodical wave, and through certain constant flows and certain permanent sets of certain ideals. The ideal set forth in the Kumari Kavach was that of the most disciplined Mai worship as if Mai temples were regular schools on Tuesdays by Kumaris in presence of their parents, teachers and conductors of worship. The Mai worship itself would take a very small, almost negligible time, but the actual training imparted as in a school would be the main-most purpose. The untaxing easy playful free and frolicsome way of teaching would be that in the shape of readings of useful practical instructions and lessons for virtuous religious and moral living, by each one of the Kumaris present, turn by turn and under the blessings and sanctity of the parents and Mai.

105. The Founder often states that religious men must begin to appreciate such a standing custom of Kumari worship. Today such a practice may look ridiculous. Once it is started and brought into full swing, it would be appreciated as an indispensable moral necessity and the institute will have the reputation of a training ground. Just create for yourself the mood and then imagine before you a vast meetings of girls from eight to eighteen reading prayers, teaching highest practical life-truths and being blessed by a huge congregation of all mothers and fathers in the presence of the most Merciful Divine Mother Mai. If an institute of that type can be brought into existence, what a tremendous lifting work that institute would be doing, cannot be imagined. All new things are first ridiculed and then considered indispensable bu virtue of their benefits

106. What is a home today but a free hostel without the superintendent, to the young boys and girls? What is a mother but an old cook and responsible maid-servant? What is a father except a money-providing platform ticket machine to be pulled whenever liked? Where is love, respect, gratitude, obedience, honest innocent pride and all the tenderness due to ancestry, parents, parentage and home? Where do we find boys and girls sitting by the side of their parents and getting practical instruction and wisdom? No humility before parents; from them, only their wants, serving them, nursing them, and to be taking them out of difficulties. Parents are kept strictly forbidden to be advising them and are most impudently treated and neglected whenever they contradict or obstruct while the boys or girls are carrying out their own whims and wishes into action. The new world is being trained up and bred up in rebelliousnessin every phase of life.

107. For Indians and Hindus, their very backbone is Religion. All the best that is sought for has to come through religiosity. Before we had Swarajya, vast crowds were dancing and clapping their hands with " Raghupati Raghao Rajaram " and Rama Rajya was promised. It was no farceIt was no national cheating. The nation was electrified and spiritualised to be put to its highest possible mettle for its highest sacrifice, through Religion alone. Political powers had no allurement for the nation that had already passed through experience of " no happiness " through material civilization. Only Religion can touch, move and stir up the nation's innermost chord and that work was so admirably and wonderfully done. The most horrible and deplorable blunder, which even some of the greatest non-religious men have committed, is that they have identified religion with whatever they saw in persons labelled as religious. They have never cared to study religion in the first-hand-direct manner, without prejudice and preconceived ideas, and have never valued religion in its abstract efficacy with the touch-stones of the fundamental valuable truths that religion alone can install. On the top of everything, they have never spent sufficient time with the constructive mind of remaking and reforming it with some unsuitabilities. Mending matters and trying one's best to see if such a valuable inheritance can be made useful by a little change, has never been a matter of anxiety for even the very custodians of Religion. What the, of others? We have no idea of the religious greatness as a tremendous centuries-old divine supernatural force,- quite a different thing from the worldly forces of moneyintellectmilitarism and physical brutality. Even the greatest thinking non-religious or half-religious persons have thrown away their best silken coats simply because a mosquito therein was found to be stinging while wearing. They never once thought of removing the mosquito and never thought twice before discarding, condemning and throwing away their costliest coats. Who and what made that grandest man of his age, (our Mahatmaji) to be what he was? Was it not religion? Was it not the precept of Satya and Ahimsa? Was it not the Puranas' teaching the lives of Harishchandra and Shrawan? To whom was he indebted for what he made himself to be? Our rotten and ungrateful mentality is that we love mangoes but hate mango trees,- planting them, gardening, fencing, etc. !! What can be more suicidal than this sort of thinkingbelieving and acting? for any nation?? 



[ 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 intergrated 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. Further more , 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." ]




Thursday, June 25, 2015


    Chapter 3
Popularisation, Amplification and Fructification
Jay Mai Jay Markand Mai 

83. Our next shift goes to Ahmedabad, where the founder was transferred. The news about Sisters' Social and Mother's Lodge had already preceded him, through papers, etc. The Theosophical Lodge came forth with its co-operation for the sister institute of Mother's Lodge and a large gathering was held in the Theosophical hall in Manek Chauk as also in the Hansaraj Pragji hall near Pankor Naka. Mai-ism was well explained to the citizens of Ahmedabad.

84. Here the Founder was dangerously ill and had to be operated upon and to remain as indoor patient of the Government hospital. He had wonderful experiences of Mother's Grace in the hospital which have been narrated in the Mai Sahasra Nam and Mai Kirtan Mala. In one word, Mother Herself attended by two female deity assistants appeared before the Founder every night for three consecutive nights, untied the bondagecast a benedictory glance which removed all the pains and tied up the bandage and disappeared with a fortitude-pouring look. This incident got a great popularity as another patient (one Thakore, the precious inmate in the same specially reserved ward room) on the night the Founder was taken there, actually saw Mother alone entering the door and immediately leaving after seeing the Founder in unconsciousness. He broadcasted the wonderful experience next day to the vast number of his own visitors.

    This wonderful experience has been described in Mai Sahasranama, Vol I, Part II, Page 122, as also in Gujerati Mai Kirtanmala, as a commentary to the Founder's psalm "Hasane Hasane Wali". "The Smiling (Mother) and the Maker (of Her devotees) to smile." The Founder was burning with a rage against Mother because She discontinued Her attendance after three nights, for the simple reason that while She was removing his bandage to heal, he had the human weakness of no confidence and had moved his hand over his open parts to make sure he was not in a delusion. As soon as it became possible for him to be able to crawl without any outside help, his first work was to drag himself slowly in sitting posture to the Mother's picture in his solitary on patient's ward-room. Right from 10-30 p.m. to 5-30 a.m., he was profusely weeping and giving most provocative and insulting names and accusations to the dearest Mother, in the highest spirit of love indicated by the torrents of tears, and yet in the bitterest quarreling mood.

    He pierced arrows. "What can I expect from the daughter of a stony-hearted mountain? You cannot excuse one single human weakness? Why did you come at all to heal me, if you are so very touchy and to take no time to make any the smallest thing to mean a grave offence? Who had called you? You are not a Motherbut a demoness of Maya that creates and swallows up Her own children. From the Delusion-Creator, what happiness the world can possibly derive? Were it not for Thee, there would have been nothing like a Universe and nothing like millions rolling in miseries. They are the happiest who know nothing of Theeor if by chance they happen to knowwho spurn Thee outYou get only the weakest and most docile men in Thy clutches. Has any one in Thy clutches been made happy by Thee?? Absolutely none. If Thou art so very spiteful, mind, I will also take revenge. When Thou art full of love-surges for me, I too will evade Thee and run away, etc."

    His blaming, accusing, quarreling, all-along-weeping profusely and bowing to the Lotus Feet again and again while abusing, continued right upto the morn when cocks began to crow and birds to chirp and milkmen began to run on their bikes on the public roads.

    Just then, Mother Herself in living and moving form sprang forth and stood before him and spoke most wrathfully thus: " BlameScoldAccuseAbuse ; but from this second without a single drop of tearIf one drop any more now fallsI am never never never Thine and Thou art never never mine." And with these words She disappeared.

 This most inconceivable ultimatum gave him a heart stop. A wonderful compulsory change. A change indescribable. he feared, he may even just die of heart failure and die to be born a permanently abandoned and discarded soulexpelled from Her. The very first speediest precautionary thing that his soul so very speedily decided, climbed and sprang to, was the humblest and highest apologetic praise line.

    " Oh Mother! Hasane Hasane Hasane Wali. Oh my Ever Smiling and ever making-to-smile Mother!!!" He prostrated with a determination never to get up till Mother raised him or permitted to rise.

    " Thou that art always  smilingand always keeping Thy devotees smiling". First thing he laughed an artificial laughter that thundered throughout the room. From the mind and moment of the deepest lamentation and sorrow, to that of the highest laughter, though artificial. Raising a spiritual " Maginot line" of self-surrender against Mother's permanently leaving him, catching the Lotus Feet preventing them to go away, with the most piteous invocation for pity and pardon. From the scorching heatto the freezing cold.

    Mother be thanked, the heart glass did not crack due to extremes, as one doctor said.

    He continued the further lines of his song, most fondlingly. MUZE KYA KHABAR? MERI SATH TU BHI ROTHI HAI, " How can I imagine? that with me, Thou too art weeping??"

    " MEN SAMAZTA ROOLAKE TU MERE PAPA DHOTI HAI. "I was all along under the belief that you are busy with washing off my sins by making me weep."

    I am wrong, blunderful. Please excuseI assure TheeNot a single drop shall now fallWhy should Ithe dearest of child of Theeweep when the whole world has begun smiling (at dawn at 5-30 A.M.)?

    "Hasale Hasale Rulaya Bhulaja, Sab Hasa Rahe Teri Alammen." "Oh Mother!! Thou Smile. Make me Smile. My having made Thee to weep, Forget and Forgive. All have been smiling now (at the dawn), in Thy Universe."

    "Oh dearest Most Merciful Mother!! Thou art the very embodiment of smile. I am laughing nowyou too laugh."

85. The forces for the spread of Mai-ism were gathering ground. In 1935, the Founder came in contact with late Brother Kantilal Desai a truly religious gentleman greatly fond of living with and serving saints and late Rev. Bro. Kaushikram Mehta. The latter was a man of highly scriptural lore, a Sanskrit scholar and a writer and a highly religious man of the old Sanatan school with a sense of moderation and tolerance superior to that of the usual Sanatanists. The latter, as he so often expressed in his lectures and writings, tested the Founder in so many ways, like the gold in the fire, for over a year, studying him, in and out, in every aspect of his life and in his every dealing with others and in his relationship with Mother Mai.

86. He was much older than the Founder. By his personal natural inclinations, he was a devotee of Jagadamba (Hindoo Mother) and of a purely Sanatanist type- (a Nagar of Surat born with high class relations). Religiously he was one of the few nearest disciples of Shri Narsinhacharya. To accept the Founder as a personage deserving to be followed required a great deal of consideration proof and conviction about the supreme quality of this strange new planet rising on the horizon of Religion.

87. To all appearances and commonsense, Mai-ism or Founder's teachings were entirely different and contradictory to Hinduism. "No prohibition to Harijans in Mai worship" was something which was sure to upset any Sanatanist and ordinary average Hindu (in 1935). Once a large meeting was to be held for which Bhadra Kali big hall on River Sabarmati at Elis bridge was sought to be employed. The answer given by the authorities was, "We know Markandbhai (Founder) as a great devotee who has personal relations with Matajee, but his views are entirely eccentric, He would allow even Harijans to attend Mai worship. If he undertakes to put a poster "Harijans are not allowed" they (authorities) would be extremely glad to give their hall free not only once but every week for Mai Worship". There were so many points of prejudice against the Founder's views which made it hard for him to be immediately popular attractive and acceptable in a routinely religious place like Ahmedabad, containing many Hindu Maths and Ashrams. The greatest point which all the thinking and judging people have to bear in mind while making conclusions about the Founder and Mai-ism is that he was not for pulling the same old Hindu cart in the same direction in the same beaten track with the same type of peoplewith same notionsbeliefs and customs in the same way, (only with greater speed). He was for a change in the prevalent mentalityfor an improvementfor a revision of one's own beliefsand for a new outlook and a new mode of achieving religious progress. Another thing which was a matter of prejudice against the Founder was that he was not raising the glory of Geeta, Hinduism and Vedas to the skies especially when he was utilising the Hindu truths in all his lectures. He did of course so very often state that Mai-ism was indebted to Hinduism or was revised Hindu-ism with a more correct understanding and more sincere following of Hinduism itself. But that was not enough for them who identified their religiosity with their own knowledge of sacred lores doing some little of routine and the tom-tom of the greatness of their religion. In a wordthe Universality of Mai-ism " was a contradiction to the Nothing so great and sublime as Hinduismof an average typr of Hindu. People of Ahmedabad loved religious pampering. " Is there any Harishchandra in any other religion? Show us." There will be a thunderstorm of claps and cheers. Their own blood-sucking black-marketing of the present day should not be in sight, or refered to as being quite irrelevant. " What has that to do with Religion??," an average blackmarket man astonishingly asks to himself.

88. The Founder soon found that Ahmedabad was not a city of cosmopolitan population or mood or culture, like Bombay or Poona. The continuation of the Poona type of meetings of all shades of religious deliberations and discussions was soon found to be an impossibility. People were too busy to have anything to do with or any time to spare for religious deep-thinking or discussion. Religion was something of a routine to be honoured and followed so long as it did not come in the way of a happy easy and any-way quick money-making life; something to be boasted about, something to be tom-tommed as a point of greatness or something like a happy pastime during leisure hours. Pampering people would procure palacesplaces and purses for preachers. Of course, the mass was much better informed about the sacred lore and stories and traditional illustrations than the average Gujerat, but the whole atmosphere was surcharged with moneymaking mania and none the smallest wear and tear for any one else except wife and childrenwithout some selfish purpose to serve. The religious liking of the mass was of a much superior order but of an out and out routine nature, as compared to other places. Citizens of Ahmedabad were known for their business, richness and religious charities (only to their select gurus and Saints; others can be even fleeced without the smallest conscience-prick). There was very little of profundity, free-thinking and universal outlook and nothing like a passion for religiosity which we find in other cities in Gujerat as for instance in Surat. This is what the Founder saw in Ahmedabad. He tried to get the sympathies of some Parsees and some Mohammedans and some Jains to try to form a cosmopolitanic institute of the Poona type. He tried his best to bring about different sons and daughters of different religions together and to concentrate their attention to the need of creating oneness as children of the same Universal Mother. He had the sympathies of two Muslim brothers Mr. Hakim and a Sufi gentleman Mr. A. G. Usman who had travelled over the Continent and who had written books, a Zoroastrian brother Mr. Meherjibhai Ratoora and a Sanatanist brother Mr. A.S. Ayengar, a learned follower of Shree Ramanujacharya, who had a universal outlook with every tolerance, though a Sanatanist, and was a high class Government Officer in Labour Department. The Founder started with a desire to create a society and to continue its own work on the same lines as at Poona. To put it in other words, to bring about a collection of people who were universal-minded, he wanted a congregation of various souls who would be believing in securing their welfare by fostering the spirit of sisterhood, brotherhood, and performing staunch devotion and living a life of love, service, devotion and self-surrender. He had not had the success in collecting together such souls, mostly for the reason that there were few and those few also not in favour of an Institutional activity. They wanted only personal relations with the Founder.

89. For a time it appeared as if Mai-ism work stopped with a dazzling streak of light and lightning at Poona, but Mai had intended to take a different turn to suit the circumstances. When practical, intellectual and ordinary worldly working fails, spirit has to work if progress and success is desired. It is here that the miraculousness acts its wonderful part, as it has often done in the case of all religious movements and religious Founders. When work, labour, money, logic, philosophy, intellectual exposition, or contractual or natural sympathy fails, such superior qualities as Faith, Sincerirty, Honesty of purpose, Spirit of service, God's Grace, Intensity, Ardour and Zest,- all are put to severe test. When what a man explains, does, or has done, fails to appeal, the subtler issue of what he actually is, inwardly as a soul itself, rises up in the minds of people demanding the satisfaction of a personal practical indisputable test. Surely that is a higher testIt is a test of inner qualities and supernatural powers and God's Grace.

90. There the Founder was string enough by Mai's Grace. Bro: Kantilal introduced the Founder to Rev. Kaushikram and the latter began to test the Founder on the spiritual plane; to see how far the Founder was Mother-enlightened and favoured or, in severe words, how far his Mai was at his beck and call. And here, many modern religious preachers  have failed. An acid test. A spiritual and devotional test, not of spiritual richness, proficiency of words, logic or sweet manners, attractive features, gaudy colour dressing, etc.