Saturday, June 27, 2015

MAI-ISM NOTES 92 TO 107

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?? 



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.



[ 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." ]

- EXTRACT FROM " MOTHER'S MESSAGE "- PAGE 40 - 41.






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