Saturday, September 19, 2015


330. Guru-shishya relationship is the very basic body and the soul of religious progress.Most unfortunately, the modern world has laid its axe at the very root. This subject with its pros and cons has been discussed at length in pages 199 to 207 of the supplements of Volume  II of "Mai Sahasranama" and in "Mai Guru Ananya Bhakti" .

331.Sometime back , a modern lady, one like a daughter to the Founder , made a strange request , after her relations for over 12 years . She wrote ," Please give me a process of Mai Mantra, which will leave me entirely free and fully able to get success, without having anything to do with the Guru , not only without his blessings but even without giving him relevant information."
"After all, the relationship is a bondage," The Founder says, in this case I congratulated her on her boldness. I wrote to say the following :
" There is no place either here or there for an ungrateful person, at least, under Mai-ism. I would suggest your asking this question to other saints of Hinduism, so many of whom you know. According to my belief , faith in the Guru itself the most powerful working factor in the efficacy of any mantra repetition. Demons propitiated deities and in some cases as a boon they asked how the very same deities' death can be achieved . your request is almost of a similar nature. That is the teaching of a Satanism.
"Re: the bondage , who is not bound ? Your children, cooks and servant , so often make you bend down on your knees. None is free in its real sense. Not even the Guru, who has to keep his God , as also his disciples pleased. Even Ishvar is not free. He is bound up by Maya, in actualities. Absolute independence is an impossibilities. The wisest action is to get oneself relieved of the slavery of innumerable inferior masters , on being the servant of one Superior Master. That one Master introduces you to the master of the Masters  - The Divine Merciful Mother."

" Re: the break with the Guru : You are within your rights to be breaking with him, but you can not leave him in the lurch and in the dark. You can not claim his protection of an absconding servant , also continues borrowing from his master's friends retaining their impression about his service continuation. That is nothing short of a cheating, though spiritual.The mantra that you repeat soon becomes Ari mantra - an inimical Mantra. We have so often such experiences.  You yourself mentioned several cases to me. The more you worship a certain deity or the more you repeat a certain Guru Mantra, the more troubles and calamities you are involved into. In such cases , the secrete is this : You have perhaps proved  faithless or treacherous to that particular deity  or the Guru , consciously or unconsciously.You have therefore  in such cases to make matters extremely clear  to your God and Guru. It is left to you whether to maintain your consciousness of the lift , spiritually or worldly or both , that you have attained  through a particular God or Guru or not. But, Mother does expect you to be at least mechanically respecting and loving your Guru even after you have abandoned him , although you may not continue  to serve him and obey him. "

" No spiritual aspirant  has remained without gaining some spiritual illumination or benefit by some one senior to him.
There are so many varieties of speakers who say,"I have no Guru." It may be , he says so, to mean he has no one Guru to whom he is bound by Guru-Shishya relationship . There are some who have actually very little value of the illumination they have received ; and on the whole , their spiritual values are  extremely poor . In many cases , there is nothing like even the momentary feeling of  gratefulness. The kindness of giving the illumination  has no greater value than that of  the courtesy of a steamer captain   or a mill-engineer who shows you the steamer or the mill and explains the working . There are some who have never grateful to any one , not even to their own parents. Anything like gratefulness is unknown emotion to such hearts.They think that all round them are meant to serve them, and the contrary the world  or serving persons should feel themselves fortunate on their accepting the latter's services.There are some whose notion of a Guru is extremely exaggerated. He must be God or almost next to God.So, they are not prepared to call any as their Guru. Some have an idea ,he alone can be his Guru who is extremely superior to him , in every phase of life.There are some finally who make  a sacrifice and render service and bear worshipful reverence which may surpass even the best Shishyas, but who some how hate that very word of Guru . This subject should therefor be never talked of lightly and superficially , as that will create so many misunderstandings and should either be kept entirely closed or discussed in person thread-bare.  Each case must be judged on its own merits.No parrotry phrases. No thumb-rules. No catchwords  and no labelled packets'' valuations.
" Lastly, re : the question of the dispensability of the Guru : If the word "Guru" does not raise before you a picture of crushing weight of obligations and responsibility and a humiliating sense of pinching inferiority . It is clear that so long as you are after spiritual progress there is bound to be someone who can in fact be , and perhaps in practical sense is,your Guru.  When you reach a stage of development which is equal to that of so many Gurus around  you, you need not have any. As a matter of fact , even then , you feel all the more a certain pleasure, in having a certain support, encouragement , a certain relationship of give and take and exchange , as a result of your  considering someone as your Guru. Rama, Krishna  and Dattatreya had felt their joy in considering some persons as their Gurus. At a higher stage , it also happens that your Ideal and Duty becomes your Guru ,but any way, you do need the Guru. There are stages in life and moments of your own weakness and inability when  only the Guru can help you. He need not be even superior to you just as you yourself being a doctor when you are under a delirium.  

  " It is no use discussing these complicated and extremely important questions in a theoretical and superficial manner. Just have a full survey of your own life, comparing and contrasting the same with that of all around you that are known Saints and Gurus. If you do not need any help, protection, consultation, advice, guidance and sometimes even consolation from one like them, Mother bless you."

  The lady came down personally to the Founder in her car to prostrate, immediately after the reply, and, with the love of an over fondled daughter, said, " I was disgusted with the mud-mire of worldliness. I had also gone sick of your routine dead like " Jay Mai, Jay Mai " dry-blessings. I wanted your inner self drawn towards me. I therefor raised this stunt, just to arouse you and give me some more spiritual illumination on the Guru-Shishya question."

332. Regarding the attainment of Mother's Mercy and Guru's Grace, people have quite a wrong notion. It is natural and alright for the grace-recipients to be believing and even narrating to others, that the attainment is simply the shower of magnanimous bounty and charitable-mindedness, as it really is so, on comparing the worth and work of the recipients with the immense spiritual lifts and illuminations they have relished and enjoyed. But the other side of it is simply a suicidal delusion for the aspirants, to be labouring under the wrong delusion that it is some accidental windfall, simply because people happen to be near the Reservoir of silver and gold, bliss and happiness, true understanding and illumination. The real understanding is that you get nothing freeIt is only a change of the type of qualifications. The world recognises a certain set of qualifications, whereas in the path of seeking grace, another type has also its place. It is one more prospect added and opened out for them that have a general high worth and a worthiness of a particular type. It is the High Court pleader's examination for really brainy boys who have no money and circumstances to go through "B.A., LL.B.," course. What people lack in a particular qualification, they have to make up by a brilliancy in another type. The really worthless man of no worth and no sacrifice of any kind whatsoever has no place anywhere. There is an alternative method or course, but remove all your notions about any exemption from the required worth and the price-paying. There is a limit even to mercifulness and forgiving and eyes-closing. If there be no limits in the matter of the worldly matters, justice will be flouted and inverted. Limitlessness of the grace of Mother, God or Guru, can only be worth reference to out and out spiritual matters. I am not belittling Mother's Mercy, but I have gone so sick about this begging business without any worth whatsoever, that I wish it to be made clear that Mercifulness may reflect itself in the highest multiplier, but absolute nothing can bring forth only nothing in spite of the immensely great multiplier.

    The Founder adds. " These are simplest things that I write, but my words fail me. What I am saying is nothing unknown and yet I feel the urge as also the necessity for the aspirant world. I am simply evacuating my heart, on feeling quite sure that the teaching has not gone home. Let me once thrash out the difference of hearing and knowing and realising. This is the subtlest point where I have met with much disappointment. Let me therefore indulge in the most childish way, to understand matters.

    Here is a man who says, " Preservation of sexual energy adds to your health wonderfully." Let him speak. He has said nothing new. Everyone knows it. Now let another man come forth. He asks ten friends of his to make a statement of all things that go to make up good health. You will find that the mention of the preservation of the sexual energy is absent. It is not there, and yet when the first man repeats the truth, people say, " That goes without saying. There is nothing new." Next take an instance (actually in the experience of the Founder) where a young man is going down and down, all doctors in spite of best medicines, and parents in spite of best food-stuffs, gymnasium and all efforts, fail to get the boy energetic. He is losing fast. A man comes forth and says the same truth, where others have failed to locate the cause of his drooping down. Here is again, the man who sees that he has been digging his grave through excess with his young beautiful wife, and informs all concerned accordingly. There is the fourth man (which the Founder actually was), who, without giving any idea to the young man, turned his mind to some heart-winning game at his own home by night. There would be such a craving, that the night will pass and then it would be too late to go and the young man would be saved from his physical loss. In course of a month, the whole despondent view about life became changed. Not only the inevitable sorrowful measure of having to leave service for having turned permanently decrepit was so very cheerfully abandoned, but even the very idea of going on a long leave without pay. The man was saved.

    Is there any difference in one man's knowing the truth about the preservation of sexual energy and the other man, being greatly useful to the health?? One man knows the truth and yet gets shipwrecked; another man knows and also saves a young man. That subtlemost understanding is largely absent and I wish to open the eyes of people to that difference.

    You ask someone, " Is not serving God's children a great act of religion?". No devil will deny. But in front of your house, a man falls from the scaffolding of a building under construction. Some one asks your motor to carry him to the hospital. You have to choose between the two, sparing the motor to carry the man, on one hand, and for your wife to go to Bhuleshvar for her daily routine of a casual prostration to the deity, on other hand. There the difference comes. The Founder here says, " You do not know Serving God's children is also religion," whereas people would say, " Do we not know such a simple thing? What new thing are you telling us?" " That is the differenceSubtle-most point of difference to realise and practisealthough known to all.

    There is a difference between one man saying certain truths and another man. The more experienced man has before him the picture of the world with its cases of failures and successes, and he speaks about such truths as he has found to be the causes of failures and successes, to do his best to help the world towards a better understanding of life and a better living. To give an instance, a wise man says, " when you ignite a stove, make your all garments tight". He says, what every one knows, but he speaks it as a truth necessary for the public to know, on his having seen many instances of fire-burns leading to death.

    It is for such reasons that saints' speeches and sentences are like the latter pages of an arithmetic text-book in which there are answers to the exercises before, such as " 20 men, 60 days, Rs. 2000". All in a line in a discontinuous meaningless way. What can it convey?? It conveys nothing to a fool, but a lot to the men who have been working the exercises. That is the way how people have to understand things and saints' teachings.

 To be continued in the next post 




[ 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." ]





No comments:

Post a Comment