Friday, June 12, 2015

MAI-ISM NOTES 21 TO 28

21. The period from the date of this event in 1907 upto 1932, say of about two dozens of years , was that of a common man's living with a gradual progressive development in the religiosity and learning of different sacred books.Two points of vast transformation, which makes Mai-ism  an entirely different thing from the Hindu Shaktism-cult are : - First, Mother is not Power, but as a Mother to Her child : Second No Amba, no Kali, no Durga of Hindus, but Mother of all in the Universe, of a particular Universe and of all Universes, conceivable in the Ocean of Perpetuity and Infinity.

22. It requires a truly religious man to see the difference. The desired change of the whole outlook on life, in its realmost practical solid and unadulterated form would require lives. Not an intellectual mere " Oh Yes", but a living of the smallest detail of life with the particular belief of Motherhood, Universality and " Mother and child relationship" between God and devotee. Hindu Mataji (Power) was gradually transforming Herself with him to be the Universal Mother " Mai ". Honest and subtle religious aspirants know well enough that the universalisation of one's ideal is not merely a matter of a tongue-twist, but that it requires decades and decades and in some cases full lives of deep-thinking experience, hard sacrifice, religious practice and realisation. Let one apply the acid practical tests of life and actual living and he will be surprised to find how few prove themselves to be really of a universal mind. For every thousand of persons that prattle about Universality with their tongue, there is not one with the same in all its reality, in his heart. There would not have been such factions of our Bharatbhumi, as Hindusthan and Pakistan, if there had been even one true honest and sincere powerful religious universal-minded soul on each side, who had genuine simple and unadulterated Universality in his heart's deepmost and bottom-most layers. 


    By Universality, the Founder means its primary sense only, viz., a complete absence of the idea of one man being different from another exactly similar man on the mere ground of such two men's belonging to different religions. Universality to be effective must be the supreme quality of one's whole vision and entire integral outlook with a belief and a conviction about its highest value. Universality should not be an outcome of a policy, a temporary acceptance, or a delusion-creativeness, for some specific object in view. It should be an impossibility, to assume a different colour after some attainment or after a lapse of some long time.  


    The differences, the superiority and inferiority complexes, prejudices and prepossessions, likes and dislikes, as a result of different persons following different religions, (to be universal-minded), require to be uprooted, wiped out, annihilated and completely forgotten as if they were never in existence, ever before. The Founder brought about a reconciliation between Hindus and Muslims over a mosque question at Nasik in a few hours, which was a standing cause of unrest for 12 to 15 years to the public and Government (vide page 134 of Volume I, Part II, Mai Sahasranam). That was possible only because the Founder was Universal-minded, in every moment of his living, after 1932, and because he was a Mai-ist, the Founder and a follower of a religion which has universal-minded-ness as its mainmost commandment. 

    
    The subtle difference is to be noted here. It is not that some few Hindus or Muslims are not there that are universal-minded, but the presumption holding its sway in the minds of both communities in terms of millions of hearts, is that a Hindu is a Hindu and a Muslim is a Muslim, during butchering riots.

    When the knife is raised to be plunged, it is not possible for one to know or inform that he is not an enemy, at that moment of life and death. Mai-ism emphasises the need of a solid working through organisations, during peace-periods.


    There the whole difference comes in. To be the known follower of a religion (or even a society) which makes no distinction of that nature, on one hand, and on the other, to be an exception to the usual beliefs about a religion (or a society) by the co-religionists or member of anti-religionists of outsiders, are poles asunder. That you are above such animosities must have been a proved fact known to the world at large, ere long and much before an event. Too subtle a point to be appreciated, realised and admitted (!) 


    Mere shouting about brotherhood, without that moral religious and spiritual strength of the lived-life is like the deafening of the shop-keepers in a market with loud gramaphone records to sell their merchandise.


    We have all the imaginable space filled up with cries of brotherhood, and yet the atmosphere is experienced to have been saturated with bitterest poisons in the hearts of men and in the despicable dealings of man to man. Few have asked to themselves this paradoxical question and still fewer have got the answer.    The answer is simplest enough to the fewest who can understand truths without any perplexities and confusions created by worldly-mindedness. Words can have a vast progeny of words alone ; cries, of cries alone. It is only true love and true spirit of Universal brotherhood that can create love and Universal brotherhood. Nature cannot be cheated or defrauded. 


    That supreme stage of Universal outlook, once attained, along with other sterling virtues, carries with it, its own wonderful silent super-natural power over the hearts of average men. By mere shouting, "We are all brothers. Let us live as brothers", one does not touch the inner chord nearest to the Divinity within every man. The man appealing to brotherhood, must have actually lived in that spirit and with that belief as the maxim of his life, ere long and for many years before the circumstances arise for making the appeal and taking help of the Divine Truth.


    He must have lived above all social, communal and political factions and must have acquired an unseen authority as a result of his austerity and sacrifice on having lived that sort of life, much above the mundane plane of self-interest and struggle, and entanglement of " I " and " mine ".


    Reconciliation between two antagonistic forces, becomes possible only when a much superior force, an overpowering force, makes each of them to be reminded of its comparative nothingness before all-governing and all-conquering Universal Final-Most Supreme Force of Divine Law and Nature, always working in the interest of the humanity, as a whole.


    Purse and Power may be successful in commanding obedience and co-operation, but that is no loving brotherhood of a true, real and permanent nature.


    The spiritual force of a Religious Universal-minded man is of a much stronger powerfulness than that of tyhe Life-force or the Will-force or the Soul-force. Its derives its strength from the Divinity itself as the recipient has already pledged himself to living his life in the highest interest of the noblest welfare of the whole humanity.


23. During the college sub-period (from 1908 to 1912), there were many convincing proofs of Matajee's grace.

    During his second-year-examination, one day he was in a devotional mood, which made him entirely uncomposed to be able to attend the examination hall, in Bombay, at the appointed hour. When he could compose himself in his home, the examination hour had passed. he washed his face, dressed himself and took a tram. In hot haste, his Y-square which was shoved in the drawing-board the wrong way, fell off on the ground. Some Seth picked it up and ran in a victoria after the tram, and caught it at the next halt. The boy was overwhelmed with the feeling of gratefulness. No time was to be lost. The Seth most abruptly said, "Mataji! (Mother), bless me with a son". Said the Founder, "Matajini Mehr Kripa Varso Kalyan" (Mother's Mercy, Grace, shower Welfare). The devotee ran to the hall and found that he was 40 minutes late. Soon after him, came the Registrar with the question-paper packets. He was admitted into the hall. (Please refer to page 150, Mai Sahasranama, Volume II, Part IV). The printing machinery unprecedentedly had gone wrong to give boy sufficient time to recover his normal plane and to reach the hall !

24. The second instance was in respect of the special train carrying the students on a geological tour in the final year. The students had encamped in Agra and were awaiting the arrival of a special train expected to arrive within an hour or so. The boy got a flying news that Mathura (the pilgrimage-place of Lord Krishna) was near. Said he, "I must go for the Darshan of my beloved Lord Krishna". The train time that day to Mathura had passed away. Like a madman, he said, "I will go to the station." Two friends (both later became known great Government-Engineers of Bombay Presidency) accompanied him. First station, the station staff laughed at their ignorance of the scheduled timings. Second station, people called them mad. Here one friend got irritated when the boy proposed going to the third station. Said he to the other companion, "What? Are you also mad like this mad man? I am returning home. If you like, you be mad with him". Third station, the engine was lying "sick". On purchase of tickets and hurried sitting in a coal wagon, the engine came to order and whistled. The despondency that had arisen on the booking-clerk advising them not to purchase the tickets as the engine had gone useless, turned to a cheerfulness with joyful hurrah. However, the cause for standing suspense and anxiety, did not altogether cease. They would be detected on the arrival of the special train as absconders and be even punished. They had not enough money to return to Bombay from Agra with fresh tickets. From 4 P.M. to 9 P.M. of the next day, the special could not be ready in spite of the repeated telegrams by the influential Professor-in-charge of the tourists, till they returned. Soon after the return of the boys from Mathura on the station itself, the special arrived in the midst of double joys by the students. The special did after all arrive, and the two absconding boys also had just arrived, not to be left to their lot. The inchrage was hot with the boy, our Founder, for having bolted away without permission, but his popularity came to his full aid.


25. From 1912 to 1932, there was nothing of catching importance to interest Mai-ists. The only remarkable factor of this period was that he was so often miraculously saved from embarrassing situations of life. He repeated Saptashati to which Lalitha Sahasranam was later added (since May 1909) both once every week ; and he was devotedly performing his daily small worship at home and performing Chaitra and Ashvini Navratrees with fasts, bhajans, sacrifices, pathas, worships, etc.  His reputation as a devotee of Matajee had become widespread and established.  In the direction of Divine knowledge, he took a very active part in all religious matters. He was in close touch with Theosophy both at Ahmedabad and Poona and wrote several thought-provoking and instructive articles in "Meher Message", such as, "Ignorant adverse criticism". "Misfortunes of the modern mumukshus", "Facts for the fatigued", "Divine Love:, "Happiness", etc., and "God and God-attainment Remedies", in "Kalyan" of Gorakhpur, and "Dharma Darshan" in Sharada-Peetha, etc. 


26. His worldly life was a tossing and a bumping from one wall to another. On one side, worldly harassment of every nature ; and on the other, his extremely jovial disposition and spiritual pleasure and devotional ecstasy. However, during this periods, he had several occasions to have a personal eye-to-eye vision of the Divine Mother, in waking state oftentimes in the most painful moods and moments. One of them may be narrated here as a specimen. To write all experiences would require volumes. 


27. His services as a municipal engineer in Surat, were to be discharged as a result of a new fad of Government to lend engineers along with the Municipal Commissioners. He resigned, before a notice be served. He was anxious that he had an appointment somewhere, before his leaving ; but nothing would come forth in reply to his applications. It was the Navratra 9th day. Brahmins were on the wooden seats for dinner after all the ceremony was over. The devotee went upstairs and wept in a half-frantic manner in solitude before Mother, "You are useless, go, eat like a hungry bitch with those Brahmins. They are waiting. I will be fasting". He sent word down to his wife and relatives that he had stomachache, and he could not join Brahmins.   "Let them finish. Serve them with all heart and liberality" With all the recklessness, he told Mother,  "What more do you want? Should I break my head at Thy feet?" Just then the door was knocked. A telegram of appointment was there. The whole scene was changed. He ran up to weep out his gratitude to Mother.  And what did he see and hear?   "Will you not atleast now come with me down for the dinner?" The form and the sound both disappeared in less than a second, leaving him again lost in a labyrinth, Divine meditation and ecstasy.


28. The year 1932 was a turning point in his religious life. One should rather call it a sublimating or a culminating point. Till then, there was no remarkable change in what he had made himself to be all his life. The period from 1912 to 1932 was that of preparation with lots of troubles and sufferings to be fitted up religiously and spiritually for the work he was to be charged with. Till then, his belief consisted of increasing proportions of " Mother-element " in the " Power-Mother " - basic mixture, from time to time. It was reaching the culmination-point of the full Motherhood of God, to which universality became automatically a corollary. Said he to himself "If your God is Father or Mother of the whole Universe and if whoever resides and is worshipped in Hindu temples is not a mere Hindu God, but a Universal God of one and all, there can be absolutely no justification for "entry-refusal" to any one, (Harijans or Mohamedans, etc). What Hindus alone can worship can only be a Hindu God, and not a Universal God."


              Jay Mai                                   Jay Mai                               Jay Mai  


  EXTRACT FROM THE BOOK : MAI-ISM [ 777 NOTES, 734 PAGES ]
AUTHOR : MAI SWARUP MAI MARKAND [ EDITIONS : 1952 & 2007 ]
PUBLISHED AND PRINTED BY  : UNIVERSAL MAI-ISM TRUST, SARASWATI ROAD END, SANTA CRUZ [ WEST ], MUMBAI 400054 INDIA.

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