744 - A God, Guru and Disciple are practically one. For Guru-Shishya relationship, if desired, page 199 of Supplement in "Mai-Sahasranama" may be read. Guru-Shishya relationship is a personal one of love, service, devotion and surrender. Guru in the real sense cannot, at a time, be more than one. The secret of success lies on (1) the intensity of your love, etc, (2) the extent to which you credit your Guru in the matter of his knowledge, devotion, super-natural powers, intimacy of relationship with the Deity, etc., and (3) " one without second "- ness. Guru's grace is to be understood exactly like the grace-marks in an examination. The minimum should always be there, to justify the grace-marks being given. Love, faith and oneness are the main requisites for the best results of the relationship.
The most practical definition of Guru in this age of greatest struggle, in the midst of hundreds of incongruities and leisurelessness, is this. He is your Guru, from whom you get teachings about approaching Almighty, whose given Mantra you repeat, to whom you fly for spiritual help and Divine consolation, and by whose hand placed on your head, you feel blessed. There are no registration offices for, and no documents of, Guru-disciple relationship. Neither the Gurus have any special horns, nor the Sishyas any tails. It is not any bombastic intimation-ceremony, but it is really the true living in day-to-day life of that relationship, that does the work and that is indispensable. The nature and extent of mutual dealings decides the nature of relationship; not mere words and not mere appearances.
Oneness with reference to which there is the greatest ignorance, lightheartedness, or duplicity, even in high-class educated devotional circles, Mai-ism specially emphasises. One God, one Guru, one Method, one Mantra, one scriptural Authority and one Guide- has its own wonderful working force, which few can realise. There is a living psychological working underneath, which very few can see, and which is an indispensable requirement for Sadhana. Tulasidass and Meerabai never bowed their heads to any other Incarnations of the very same God, save and except the one they were worshipping, although it would be foolishly ridiculous to suppose that the sameness of all manifestations was not known to them. The idea is conveyed in expressions " EKANISHTHA, AVYABHICHARINI, BHAKTI, ANANYA-PREMA, etc."
An immoral wife is only a bitch in the heart of hearts of her husband. A shop-keeper, who has seen a certain lady entering six shops without purchasing anything, says to himself while she enters his shop, "this is her seventh shop and she will enter seventy more." Roaming birds are not on the Guru's list, and the name gets crossed out with a sigh of relief about the absence of responsibility, as soon as it is known "I am not the only one (Deity or Guru), to him or to her."
It is the repeated experience of the Founder, that even Deities don't tolerate their most beloved devotees going to another Deity, or passing them without interviewing them, or their delay in going to them, whenever Deities are extremely anxious to meet them. Unbelievable circumstances would be created by Deities to pull the beloved devotees to themselves, and not to permit them to wander to any other Deities, as they fancied.
Who would believe in such apparently senseless expressions ?? But, these are experienced facts in the devotees' world. Argument of the sameness of all manifestations of God, and the imputations of the narrow-mindedness, jealousy etc., don't stand here, just as, an argument of being the same parents' son, to tempt the chaste wife of one's brother, and the interpretation of his being in no way different from her husband, and being born of the same parents as her husband, would be simply spurned and resented with hatred. Love-relations cannot bear any rival. Love itself is the highest power imaginable, deriving the same from singlemindedness. Of course, this is for devotees of a higher stage, who have tasted Divine love and ecstasy of personal livingness and lovingness and mutual enjoyment. In the highest circles, this singlemindedness commands a unique respect, love, co-operation, tolerance and deep sympathy. For others, such a mental picture represents only a world of celestial melodious music to the deaf, and of infatuating charmful beauties to the blind.The highest wisdom is not to breathe a syllable, to one who has not reached maturity, and who is only for contradicting the above, without any eager anxiousness to be initiated or to be enriched or to be illuminated.
A beggar goes from door to door (God or Guru), and collects discarded dry dish leaf plates, licks liquids and chews up the stuck-up grains. A lover of God or Guru says: " I will starve, but won't beg on anyone except my own beloved Mother." A still higher lover is more forceful and he says "Does not Mother know that I am starving ? Is She not ashamed to bring me down to beg of Her ?" A yet still higher lover says, with every cheerfulness, " Let Her please Herself. My love and surrender will not budge an inch."
No lightness and looseness with Deities and Gurus. " Why that handicap to the Sadhaks, while others are free to act as they like ?". " If you are disturbed in your room, by your son's loud talking in the next room, you immediately get up, go there and scold him, and teach him manners. But supposing, immediately below your window on the street, some dogs and bitches are barking and howling, you do not stir up even from your chair. This one is a son ; that one is one of the millions in the street."
If Deities protect you, if Gurus guide and help you, they have also the right of preventing you from fancifully going wrong. They get such things done by you, even if you are indifferent and indolent, as help your spiritual welfare. If they make you rich, peaceful and happy, and if they take you out of your hardships, they ( Gods and Gurus ) also expect you to be obedient, reverential, loving, serving and sacrificing. Here, I find, there are some who fully agree with this, but there are three drawbacks. One thing is, they expect "Khulaja-Siseme" (beggarship to kingship) ; and the other, their devotion is provisional and conditional ; the third thing is, they want the Deities, God and Guru to give, in advance, proofs of their powers of conferring benefits. It is this perhaps that has led the Gurus to once for all fasten their doors against any hopes and promises of benefits resulting from "Sakama" or even "Nishkama" Bhakti.
You cannot be tolerated putting your wedding diamond rings in the box menat for your shoes, shaving materials or pant-clips. This love between a Devotee and a Deity, or between a Guru and Shishya, is of an extremely high voltage and its action as also reaction is of a wonderfully supreme nature. You are sure to repent, if you trifle therewith.
Nothing is more punishable in God's eyes than "Guru-droha" (faithlessness or treachery to the Guru). We have overwhelming evidence in Hindu scriptures, in Ramayana, etc., on this God's decision. Draupadi, on Ashwaththama (the murderer of her five sons) being produce before her, said with tears, "set him free, he is after all my Guru's son".
Some truths are truths for all times. Let us however take recent instances and experiences.
A Guru had an extremely pet Shishya, staying with him since childhood. The Guru left no occult or divine art, mantra or science, untaught and nothing of his personal life untold. The Shishya was his soul. The Guru had a negative imperfection. The devotional world around, cherished and spread the belief that their Maharaj lived on milk and fruit only. The consensus became too strong, which impelled him to revere and accept this fanciful popular idea, and the Guru began to take his meals at midnight, unknown to all except the disciple. Said he, "I need not break their faith and love. I am not harming anyone directly. If anyone directly puts me the question, I will never tell a lie." The popularity increased, leaps and bounds, but the Satan of jealousy crept his way into the heart of the Shishya. On a suitable huge night festival, the Shishya saw an opportunity for the Guru's exposure and ground-dusting his Guru, in midst of vast crowds. He put in an agitating powder in his food, which excited vomitting and on such vomitting brought forth all the substances eaten. The Shishya furtively invited the attention of some ; and the talk, with amazement, ridicule and contempt, spread like a wild fire. The Guru was stunned, and saw through the mischief. Said he cool-mindedly to the Shishya, almost weeping : "My child, what have you done ? If you have only breathed a word to me, I would have left this disciple-world to you, as my successor and would have gone away somewhere. Confess immediately. My forgiving is already there. I am not wrathful, but broken-hearted. I will be left alone in my old age. Speak, Oh, speak out, earliest, in time, so that God's wrath may not overtake thee. Little time is left for me and for you to pray together to move our Deity to forgive thee." The Shishya was however overwhelmed and could not decide all at once how to act. The greater his Guru pressed the point with feverish haste, the greater was his confusion, obstinacy and petrifaction. Immediately after an hour, the Shishya had a painful vomit and he suddenly dies of heart-failure. The Guru wept immensely, beating his breast and forehead all the way to the "Smashana Yatra" (funeral procession). He left the place all at once, and retired in the deepest solitude, in one of the caves on the banks of the sacred river Narmada, with a lifelong resolution, never to entertain any Shishya and never to be the Guru of any Shishya.
744-B. Higher than single-mindedness, and more delicate, is the element of secrecy about what passes between the deity and the devotee, or Guru and Shishya, regarding their dealing and ecstasies. When a lady goes to a river for a sacred bath on a sacred day, she collects all women in the street with persistence. When, however, she goes to meet her husband or to settle up a match for her daughter, she does not take with her, her most pet younger child-sister, nor does she talk matters to her nearest relations, who are seeking a husband for their daughters. Mankind is usually selfish. Where ther is just ordinary merry-making as while going to crowd-saints, men are as loud as hawkers. Where something substantial is to be gained as from true saints and tru Gurus, they don't want competitors and sharers. Spiritual jealousy, religious passion of monopolisation, preclusion of all others desirous of approaching a true Saint or Guru, and even the very displeasure at the idea of one's own true Guru getting more and more popular, are all least imaginable things for the modern man with no knowledge and depth about the unknown waters of the Guru-Shishya or deity-devotee love-relationship. The greatest of the world's folly is seen, when it judges a saint's true worth by the uncontrollable rush of visitors, the heaps of garlands and the huddling up of motors at the saint's place. Be on the safe side. Surely, the overcrowded saint is a high saint, but don't reject saintliness that you see in some obscure saint, simply because there is no astounding paraphernalia around him. Your decisions about a jewel should not be based on the jewel-box, or printed labels, but on your own direct contact and test on impartial grounds. Never forget that you are the losers, and not the un-tom-tommed saints. True Lovers are known to none except Beloveds.
744-C. The peace and true prosperity of an individual depends on his not being himself a mere machine, and not making others his machines. The same of a nation depends on the collective value of all individuals making the nation, and its past merit. A nation thrives only on the manurial matter of the blood and bones of its highest heroes of character, and all sacrificing mothers, chastest wives, and welfare-worried saints and nothing-sparing Gurus.
In the realm of saintliness, there are no easy mechanical " Duplicators". How few saints have created one like themselves !!
What is then the real and substantial thing to be done ? Says Mother Mai, through Mai-ism "Love and Serve Me and Mine." What the world solidly permanently and continuously gains is, only the automatic fascinating fragrance during the life-time of its best flowers, its best sons and daughters, saints and devotees. These seeds, by themselves and because of their own nature itself, lose themselves in prepared grounds, by their own will. Few would believe especially in the case of saints, Gurus and devotees that these seeds lose their own welfare-creating powers, by the very contact with the world and worldliness, even though worldly people approach them with best purposes, intentions reverence and holiness. They are to be approached, as it were, only for worshipping them, and even that worshipping also has to be done, in consonance with the well-known truth "only having been God yourself (though infinitisimally), you can truly worship God."
Every saint is by himself a spiritual lake and the healthiness or unhealthiness of the waters depends on the all-told cumulative degree of purity or impurity of its residents and users. The saint himself remains an uncontaminable Lotus Leaf. Deity's, Saint's or Guru's Grace is like an overflow in a canal with slopes on both sides, over which dry stones are lying for years, with Love and Service to God, Guru or Saint. Greater the volume of Grace, the greater the height of the deluged slope, stones lying whereon get wetted and transformed. Nearer to the bottom a stone on the slope is, the quicker the chance for the stone to be transformed. A still higher relationship is there, when the Shishya completely surrenders himself to the Guru, remaining in constant contact. When the Guru is os much moved with the love and service of the Shishya, that he actually sits down with a chisel and a hammer, to create his own image on the individuality of his Shishya. Rarest cases ! ! !
What enriches such seeds is only the truest disinterested love that the world bears to them, with solid service and sacrifice, to enable them to do yet still better work for the world's welfare.
Without substantial work, service and sacrifice and without the substantial help that the world may lay at the feet of its best men, heroes, saints, Gurus and devotees, all the rest, like pulling cars etc., is only a Divali Fireworks Display and a Procession of a Few Hours.
AUTHOR : MAI SWARUP MAI MARKAND [ EDITIONS : 1952 & 2007 ]
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.