218. All this administrative chaos which, for want of a constitutional system often results in a collapse on the saint's soul flying away, can be effort-ed be set right by acceptance of certain general principles. It must be the most universally accepted principle, that the man who never contributed to the making up of an Institute can have no claim to clamor in the name of public interest. Most of truely religious people forego all their claims out of the sacred memory and reverential love to the Saints, whose feet they would wash with their tears and wipe with their hairs. It is the mischief mongers of persons who never contributed or never actually served the saint or saw him, that play the highest havoc.They are successful, because there are no accepted principles and system. It is the matter of repeated occurrence that the world never cares to know how a saint fares, whether he has been living or dying , but as soon as he brings forth something worth the name by his personal influence and spiritual lobour, the world comes forth like a swarm of locusts to give him directions and to have a voice and a hand in the management and handling of all affairs . on the ground " of a public cause and concern ". The notion that " a religious Institute and a Saint is every one's property to deal with , both as one likes." , should be in the modern age go. Any upstart with the bit of influence an diplomatic intriguing intellect can infuriate a certain portion of the mass to support his views and to serve his ends . This irresponsible and unearned right can be well restricted by a regularly appointed council, for the purpose of carrying out the wishes of the saint and executing his commands or to help him in the management of affairs , not as a controlling body , but as a sort of comrades appointed and accepted by the followers world. The other consideration is about the money collected. There will be great clearance of the subsequent disputes if the purpose of which a certain "Bhet भेट " is given is made clear all-known understanding. So much of subsequent mischief and misunderstanding and bitterness will have no breeding ground. Such a practise must be introduced , because in this thing itself , so many complications arise. Theoretically, there may be so many purposes . Few cases may be mentioned here.
(a) Some give out of pure and simple personal Love to the Saint (b)Some as a donation due to the saint, as the guiding Guru. (c) Some like the views or theories he represents may succeed and be widespread (d) Some want that the Institute which has been brought into being may not perish of money-starvation (e) Some give him as a devotee of a certain deity of one's own Love and Worship (f) Some give so that the saint may shower his Grace which may help them to tide over certain difficulties. (g) Some give because giving to the devotee is giving to the Deity, for the Deity's Grace (h)Some may give to the saint as the proper person through whom charity of a particular kind can be best made. (i) Some may give money to enable him to help the Saint's family, which he can not openly do with the Hinduistic notion , without being belittled in society and accused of having still attachment to the family. (j) Some may give for some harmless pleasure of a luxury of the Saint, say for instance, the purchase of a radio or a motor car, for the innocent enjoyment and comforts of the saint himself.
There may be , broadly speaking , four classifications : [a] The Guru [b] The God or Deity [c] The Religion and [d] Universe or public. For instance under [a] can come the heavy medical expenses of the saint Under [b] can come, a big Bhandara भण्डारा with public feeding of a particular celebration of a deity-day. Under [c] can some donations to depute some students to go to the continent to study different religions . Under [d] can come distribution of medicines in an epidemic stricken area.
The present chaos must disappear. The donor and the donee must not remain in ignorance or in wrong impressions, each one having different notions in mind. This is specially necessary because , even the donors themselves say one thing while they make the donation , and then change.
On the other hand, the children of the donors have no idea of the love with which their parents made a donation to the saint as their benefactor or object of personal love and reverence and come forth to start murmurings accusations and oppositions.
The other two points of importance are one , the help to the family of the saint and the other , the clear-cut idea about the inheritors or successors .
219. Here, regarding number one, the world's aptitude or belief is extremely , unsuited for the modern age.Hinduism under its Sannyaasa Ideal requires it to be strictly observe d that the sannyaasin who can be the Saint or a Guru, has not to look at his family, whether it dies of hunger, whether it prospers. This extremely hard requirement results now in stealthy efforts because the public support to the saint's family , so very automatic and invisible before , has entirely gone. It is quite natural that saints can not be altogether without any feeling whatsoever for their wife and children. The family has not committed any crime to be deprived of the protection of the saint , because it had the misfortune ( ? ) of having son , brother, husband or father., who was extremely religious minded and so to say, wedded to the cause of religion. It was this extremity on one end, which in its naked sense , meant only, the out and out extreme selfishness of the world , which impelled many religious founders to make the master-ship of an Institute to be practically hereditary. The two extremities on one hand , to meet out a treatment to the relations as if they were inimical and on the other , to trust one's own worthy or unworthy children and grand-children as the religious masters of the public that makes up the following , had their own pernicious results ,and must now go. Why should this qualification of being a religious teacher be pitched so hard, as that he must have not even the shadow of his wife and children , and must have risen above the most natural love which even Vyaasadeva व्यास could not overcome for his son Shukadevji शुकदेव ??
220. Has any son thought over these questions and expressed ( in writing ) their views ? Beyond eulogising or condemning ? Here also, there are the two extremities. What has come down to us ? Has anyone made an independent thinking over this question of what should be the type of Institute of Religion , to be most efficient ?? At least under new circumstances ? The world has known only one side , viz., that of selfishness and self serving . Poor wives of Tukaram and Narsimha Mehta , Jijhabai and Manek Mehti were condemned by the world as quarrel-some and irreligious. Has the wicked world ever once thought that they were aggrieved and that the world was resentfully refusing them the enjoyment of their natural rights ? has the world even thought of making amends for their losses ? No. The world is simply acting most cleverly to its own advantage . It is ready so to say to snatch away a girl from an old father. It never cares to know or inquire how the poor old father had to suffer in educating her and rearing her up , spending for her, labouring for her and making her so very healthy, accomplished, educated and attractive . As soon as the harvest season is there , or as soon as the girl is of the marriageable age, the crows begin to peck the father and bore holes in his head. That is how the rotten world has dealt with practically most of the saints except them that were fortunate enough to have the protection of the hillock master, powerful, tricky and shrewd enough to swallow up the whole world itself.
221. My own impression on the whole is that with Hindus , every saint has to make his own way in the world . There is very little like a standing arrangement or provision to help saints or encourage them or to maintain them for religious education or continuation of a spiritual spray. If in the effort saint dies , there are thousands of people that die and he is one more added to the list . If he survives , and stands , there are thousand of locusts and bees to suck him up.This should go. There must be constitutional arrangements , organisations , institutes, funds , tests and provisions.
222.Saints are surely born and made to be born to live their life for the public good and welfare , but let them die of hard heavy life-sucking-glorious and noble work an dnot of poverty, cold and hunger or begging.If an expert cook has come to you , take out his life by getting various recipes or making him to teach you all fifty dainties instead of five , but not by asking him to show his culinary master-art, refusing to give him anything whatsoever as minimum of materials . No spices, no grains, no food-stuff, no vegetable , no vessel and no shegdi , no match-box, no coal, no water , no air and no place to cook. but, " Give us the benefit of , and teach us your mastery ". The only tongue and touch remedy is left for the expert is to request all present to go on imagining things as done , as he goes narrating every detail and to give best tall-talk dinners. That is the Hindu attitude towards Religion as a compact whole and our saints. Hindu saints are satisfied with a piece of bread and a foot-length of cloth , but even that much Hindus can not manage systematically and constitutionally , wisely. methodically and impartially. The fact of facts is we are either for dittoing or denouncing but never for an independent impartial thinking about these problems fundamentally with a view to setting matters right, retaining the gold and brushing away the dust.
223. The Founder was full of spirits.He had absolutely no idea of the world as it actually was. The Founder placed all the cards open to all, his admirers , friends and relatives ad followers of Mai-ism and left it to them and Mother's Will to let matters to take their own course . On his part , he was ready to serve in his personal capacity as till then , or as the religious Head of an Institute, if the world was prepared to organise one. He neither demanded nor refused any help. He was cool mindedly waiting and watching which way the wind of inclination of the world towards the true religiosity and the Final wishes of Mother , would be blowing. He had to decide his future line of working and living. He did not seek other official service.As a matter of fact , he refused offers of appointment . As he wrote to his friends , be became full time Mother's Servant from august 1945.
224.There were several experiences of a wonderful nature which made him to think that it was Mother's desire that a Mai-Niwas of an independent ownership by the Founder should be there.
[ 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.
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.