Monday, August 27, 2018

MAI'S MANDATE FOURTH CHAPTER OF ABRIDGED MAI-ISM



ABRIDGED MAI-ISM 

CHAPTER IV

MAI’S MANDATE

The Founder was re-employed in Hubli in continuation of his service in Bombay from 1942. People came forth from Bombay [Mumbai] to have Darshan and blessings. The Founder had some new types of experiences here which he wishes to be recorded.

The Founder is of opinion that every saintly or spiritual aspirant should record his experiences with the preciseness of all laboratory experiments results. There must be standing public institutes for the said work. In India, no saint ever leaves after him a guidance for the younger generation in the shape of his own personal experiences. The disciples or devotees of the said saint are always anxious to show to the world that the saint was perfect from the day he was born. He was never even a quarter step out of the straight path or away from the consciousness of perfection or needing any illumination. People want their saints to be only a perfect image, perfect from the day they came into existence.  They are not interested in the life of a saint as a man in the making, whereas, in reality, it is the deep study of those details alone which can help the future generation in the line towards a solid progress.

Mere worshipping our saints, Gurus and great men without trying to follow in their footsteps won't help us. No Guru will give us the nectar unless we love and serve him unless we are devoted to him and unless we try our best to be what he is with unconditional and cheerful self-surrender. It is not that the saints are less merciful, but there are limitations beyond which the eternal Divine Law does not permit the result to accrue. One unit can be multiplied to be 100 units, but zero remains a zero however great the multiplier may be.
To return to the experiences, the Founder was given a bungalow as a guest to temporarily reside. On the first day in Hubli a big gathering was held there and rich Prasad and sweets were distributed. Just then, a bitch got in and she was driven out without giving a bit and with a stick. At 2 a.m. after the departure of all, Founder prayed to Mother, for the success of the first gathering in Hubli. He had not taken his meals. He had the joy of success but an overwhelming sorrow at the idea of the bitch being beaten out without a bit of bread. He was disgusted with man's non-consideration for other men, what to speak of animals. In a great disgust, he decided not take his meals and laid himself down on his cot. At half past two, the very same bitch which was turned out with beating came out from below the cot, began to lick the Founder and pulled his garments towards the kitchen! The Founder was happy like anything. He went to the Puja-room, worshipped the bitch and began to eat with the bitch, his own meals, partaking with bitch half to half. He caressed the bitch," Are you now satisfied? "  "Mother!  Hast Thou sent a bitch to see that I do not sleep hungry? "He wept with his face against the bed out of gratitude. When he opened his eyes after composure, he was surprised to see that the bitch was nowhere there in the whole bungalow of which all the doors had been locked before going to bed.

The Founder had once been in a condition for twelve days. This is the actual description: Any thought ( people have experience, how many thoughts they have  in a second ), any one of them which did not mean  a feeling of love, service, devotion or surrender to Mother, as soon as it rose in the brain , gave him a fire burning which gave an unbearable shooting pain and was nothing sort of a physical burning. The only difference was, unlike physical burning, here it was an unbearable burning which disappeared as soon as the thought subsided. Suppose you are travelling in a second class through an extremely hot country. You have closed all windows and have kept ice around you. Immediately something goes wrong and all the windows fall open. A burning blast of extremely hot air attacks you from all sides. You immediately run and close all windows and the burnings disappear.

To start with, he would have hot-fire-blasts at any other thought. Here I am afraid the reader can't imagine. Any thought means absolutely any. Even such a thought as " My name is so and so '". Any means any, absolutely. People cannot imagine certain states of blankness without having the actual experience. Their nothing is much above the real nothing and they suspect exaggeration. It is interesting to have an idea of Founder's habitual ordinary blankness. He would have often to ascertain whether he took meals or not, by seeing if there are any used dishes or whether the food kept for him has remained in the vessel or not. He could not recognize his own daily used things and would show the poorest memory about his possessions. Even after sixty, he can't distinguish between similar fruits daily used in his home or the most common grains or cereals.  He believes that one of the secrets of his devotional success is his strictest observance of ' No vacancy ' for admission in his brains to anything except those that are indispensable. With this knowledge the reader will be able to conceive what the Founder's ' nothing ' in the blankness referred to in the said experience can mean.

But later it came to a climax when even a thought like ' Mother is Merciful ' gave a burning blast. Even the idea of  ' Mercifulness ' was inadmissible. Beyond ' Mother ' absolutely nothing was permitted. ' Mother' alone, not even the predict and the verb. A thought even like this, " Mother Thou art alone true, the rest is all unreal "  was not admissible.
It was a period when he had alternate seconds of hot blasts and normal rests. Just as a victim even when there is overpowering force would assert himself before losing his life, he would not mind the painfulness of the hot blasts and say ' " Mother, not even Thy mercifulness? Not even Thy greatness? Not even Thy oneness? Not even my saying ' I do not exist outside Thee? '   " He would dash his head against the pedestal where Mother was installed and weep with the frightful notion of incoming insanity. He knew this was a process of reforming every atom of his brain and mind. But who can guaranty a happy end? He had previous experiences of the type and he had passed through them with Mother's highest Grace, but who can say what will be the end? The mutilation of the mind itself?

The stage automatically disappeared after twelve days, by Mother's Grace, not gradually but all at once, just as he was pulled out by a crane from deep drowning waters to the shore.

How foolish it is to ask a devotee, how often he had dealt with his deity and worshipped. There is no end to it. What the world knows of the true devotee are only a sample and a drop.

One more experience which the Founder repeats with pleasure is this. Opposite to his bungalow was the bungalow of a well-known songstress. Once at 2 a.m. he was in meditation in a room with none except V.L. B. ( Bro. V.L.Baddi), his constant companion in Hubli. The Founder began to hear the most pleasing celestial music. Said he to his companion," Is the songstress singing so wonderfully at 2 a.m.?" The companion said," No. No. I don't hear anything. "The Founder said," What not? Just sit on this wooden seat and hear. "The companion sat on the wooden seat. He was surprised," Yes. Yes. What a wonder is this. "So very beautiful music. She has never sung like this. "To be more sure the Founder asked his companion what was the tune. He said, "It is Lalit Pancham." Founder danced with joy. Both ran outside to see if the songstress was in her spirits singing her best. What is there? Pitch dark. No door or window open, none awake, all asleep.

The Founder and companion returned.  The Founder said," Let me see if I still hear. He sat on the seat. The music was going on. He got up and asked the companion to sit. The latter spoke with joy. ," The very same Lalit Pancham but now its further higher note. ".  Founder again ran, though this time the companion did not accompany. It was all dark in the songstress place. After some devotional talks, they both slept. The light was extinguished. A few minutes after, they heard a burst of laughter. That was the second wonder during the night.

The Founder wrote details of both experiences viz., twelve days ' confinement and celestial music, to his friend in these mystic experiences and was happiest when he had a reply: " Mother is fondlingly playing with you.   The second experience is only making amends for the first.  You were burnt with scorches for twelve days as that was considered necessary by Mother. She has given you the sweetest music one can ever hear as the divine medicine to restore your mental normality. Nothing is impossible for Mother. She laughs with a burst, on seeing that still, even after so many experiences you do not credit Her  with powers  which you yourself have described  in your books."

These two experiences kindled a desire in the Founder's heart to arrange for a personal contact with Mother in the fullest solitude. He wanted a place where none, not even a sparrow would be between him and Mother whether he was in communion with Mother. None should be able to see or know what he is doing, whether he is beating his forehead or slapping himself or weeping or rolling on the ground or dancing or playing or most endearingly talking before and with Mother.

There was the gradual development of the Mother-Movement as a whole. The idea of the outer form of the Founder's activities had arisen from that of a society of the Mother's Lodge. From  a  lecturing hall for the public with a private personal worship in his own home in Poona , arose the public worship on large scales. From the prayer-house of some few individuals came forth a Religious - Relief - Home, with worship, mantra repetitions etc.

Mai-ism says," No man that is born is perfect as God; but that does not mean  you should lose your reason in the matter of deifying and worshipping and serving the greatest God-like men, with usual argument," He too is imperfect, just as we are; he is a bit less, we are a bit more imperfect, that is all ". Great is great and small are small, even though great do small things and small do great things. Great men are to be followed in their great acts and no to be judged by their blunders.

The wise man who binds himself with ropes of devotion and self-surrender and prays to God and Guru  to pull him upwards is never lost and sure to rise to the highest point in course of time and as speedily as it can be , so long as he does not with his own hands sever himself from the protective and pulling powerful ropes. Catch God and Guru, never to leave, come what may, that is the highest secret of success Mai-ism gives. Set no big values as to how you fare. The opposite pairs of pleasure and pain, success and failure, rise and fall etc., are sure to play their parts. Fix up your eyes ever constant on your relationship with God and Guru, and the rest will automatically follow.

Idealism and ideal living is no doubt the purest sublime-most condition, but there is the other force of practicality, which is co-existent and remains un-alienated. I refer to the constant struggle between matter and spirit. A matter so often weakens and subjugates the spirit. What is required to be done is, therefore, the gradually acquired proofness that is attainable only by being alternatively within and without the mud mire of worldliness for times without number.

As a parallel to the development of the outer form of the Founder's activities, it is interesting to note the inner development of his mental changes as he passed through several stages. Without losing his own universal-mindedness, he had to stoop to the greater utilities of a defined religion for all practical training of the people and making them interested in true religiosity.  The substance of a religion must be there to churn out religiosity. To make people interested in sweetness, any substance, say sugar, honey, grapes, jaggery or any such thing has to be the most familiarly dealt with. What substance would in natural course be selected, would be the one that the people to be dealt with are most familiar with. Because on leaving Poona [ Pune], he could not get the outer universal skeleton, he had to choose the most easily available and utilizable Hinduism. Not that his universal-mindedness was any less. And he turned to Hinduism. The universal-minded man took up Hinduism because he had to deal with Hindus. If he were in the midst of Christians the selected substance for increasing the popular craving for true religiosity would have been Christianity. Even now the doors of Mai-ism are open to all varied types of religionists. The spirit of the Founder's universality would take, say, the Christian or Mohammedan colour even now if the followers in large wieldable and countable groups belonged to Christianity or Mohammedanism. To understand more clearly, Mai-ism is the sweetness itself or the true religiosity itself and not a certain substance or a certain religion. The abstract conception required a concrete substance. The substance, however, brought its lights as well as shadows. Mai-ism in its outer form became Hinduistic, although no opportunity was allowed to pass without awakening and maintaining the public consciousness of the requirement of " Universal mindedness "as Mai-ism's true understanding. The abstract conception brought in the substance.T he substance brought in the shadow, the shadow brought the Founder face to face with people's darkness and the blackness of head and heart, ignorance, utilization for selfish ends and exploitation. The Founder was gradually pulled by people to tolerate their actual 'below-mark' stage  and was dragged to descend from abstract supreme devotion to the practical work of relieving the distress of the people , from advising Nishkama Bhakti  to admitting the Sakama Bhakti , from a general Mai Sadhana to the same for one's own purpose, from people's grateful humility to their worldly business tendency and finally, from their fair and honest business attitude, to the worldly natural plane of easy cheating and exploitation even in the realm of religion.

The Founder had to descend, step by step, to meet people on their own plane, which was found to be lower and lower as the Founder went deeper and deeper into the bottom layers of people's natural plane. He, however, persisted because in any case, he was not for abandoning hopes or his lifelong avowed Mai-Mission work.

 The more he came into contact with people, the more disillusioned he became about the real value of the so much tom-tombed religiosity of the Religion. He saw very little of a practical nature beyond passing liking or a taste and nothing like love for religion with sacrifice. Religious living did not mean a different mode of actual living. He saw that even the so-called universal-mindedness of many was, on analysis, nothing more than a courteousness, a little tolerance, a little broad vision, a little goodness and a royal talk. That by itself could not stir up the inner soul.

In practical life, universal-mindedness was only a negative virtue. It had its value because with many others the infatuation about their own religion and in some cases, fanaticism was there as a contrast. By itself, the universal-mindedness as he saw, did not mean much constructively, in the actual progress in religion and Religiosity. The Founder here does not refer to the highest meaning of universality, viz.,  seeing and treating every soul as one's own self. That is entirely out of the question in this world, at least the modern one, except for few exceptions who are in the world and not out of the world.  The first descent from abstract devotion was towards the Nishkama Bhakti. The Founder went on being faced with bankruptcies after bankruptcies from one surprise unhopefulness to another.  Going down he could not meet Sadhaks, who would be for increasing their supernatural accumulated powers for public welfare through Mantras, meditations, worships etc.; the average plane was still lower. Religion was found to have some faintest signs of being welcomed, on the Sakama Bhakti plane. The Founder went down and down and welcomed even the out and out Sakama Bhaktas resorting to religion, mantras etc., for a particular specific object. There too the Founder's hopes were frustrated. Few took up the devotional or religious permanent colour.  People licked away honey and left the dry bread. The Founder said to himself," Well I am more than satisfied  if people remain contacted with religion even though that be for clear-cut openly  declared purpose and only periodically." However the world was found to be shameless even therein in the lowest requirement, and even feeling grateful to God or  Guru was found to be not only absent but out of question and question-barred. God or religion was found to carry no higher value than a stopcock of a water-pipe to be turned whenever one wanted water.

The Founder would have considered himself blessed if he had found the world at least at that stage of periodical devotion for a specific object.  The world, however, showed still more wonderful varieties of lower planes. Discontentment underlying demands, and further, even wrathfulness on non-fulfilment of demands, so to say, dictated to Mother. The Founder permitted himself to be down dragged because in any case, he wanted the unwilling horse of the world to drink the celestial waters.  He tolerated Religion being made even a matter of business and there too the world most hopelessly failed to be true to its words of recognition even after fulfilment of their specific desires.  The introduction of business element murdered the last remnant of gratefulness. The world was found hopelessly poor in the matter of the very first requirement of true religiosity, viz., humility and gratefulness. If he had known the true value of the world in 1932, and if it were a matter of his own choice, he would not have dedicated his life to this fool's and mad man's work. The rub is there -  " If it were a matter of his own choice. "

The Founder would be sitting in the Mai Prayer Hall ( 28 feet by 16 feet ) on an Asan ( Seat ) on the floor in front of his dearest Mother on a pedestal, exactly in square line with the image. The place has a breeze from south and west and powerful lights are making the place bright enough for the humble devotee to be viewing Mother most minutely at intervals. The Founder would shed tears and pray to Mother to do any of the two things  She pleased,"At least show me some faint phantom of success in my undertaking of Thy work or sweep out the last remnant of desire to raise the religiosity of the religion following world  through Thy Mai-ism." The Mother, however, would do neither.
The paradoxical position, in the matter of God's attitude, is simply a torture, although a spiritual one. What is the deepest hidden working underneath? It is a play of God or Mother with His or Her dearmost devotees. They live their most intense life with Almighty, but the world as a whole remains practically unchanged, though with a temporary spiritual flood.
When the Founder would be tired to the last point, Mother would explain the paradox thus : -
Do you think it is the laying down and explaining certain best recipes of a religion, that can make the world happy? No.
Do you think it is a ceaseless effort of understanding of truths, that entitles men to be happy? No.
Do you think the world is unhappy and miserable, without its own evils and sins? No.  
All is a delusion.
And yet know this, the secret of secrets. Enjoyment and Happiness proceeds from Relinquishment, to the extent you throw away things of the world. "Love alone is the Teacher of Relinquishment. Service concretises Love. They become happy who love and serve Me and whom I love. The claim to be happy finally rests on Love and Service to me and Mine, with devotion and self-surrender. Neither people can change matters nor you. What is people's highest self-control before Nature's urge within? And what can our highest effort do unless I move the keys of people's hearts?
"And yet the paradoxical position that you are weeping about saves the world and is the keynote of the secret working."
"It was true of everyone that was, is and will be dearest to Me. There is no human working that permanently helps. It is only My will. The usefulness of all working of people or God's dearest devotees proceeds from quite a distant irrelevant invisible thing."
To repeat, it is this: "Those who love and serve Me, My dearest and My children, will be saved."The World as a whole will be run on the basis of its collective merit, but individuals will be saved." The rest is all Maya's befooling of mankind, through delusions of authorship, ownership, actorship etc., and misunderstandings through networks of causes and effects, distinctions and differences, mine and thine, etc.
" Millions have preached religion. Where is the happiness? Millions have mechanically obeyed Divine Laws laid down in scriptures. Where is happiness? The bestower of happiness is I Myself. There is nothing like any person's claim thereto in virtue of any well-earned dues or any deservedness."
"The Lover, The Server and The Surrenderer to Me or Mine alone wins the highest victory of happiness."  The rest is only a temporary mirage-like satisfaction and a passing talk, a word-froth, a speedy revolving of a motor wheel raised above ground; the meter would read miles but the motor stands where it has stood.

The Founder would jump up from his seat of meditation and lift Mother's picture and holding Her over his head, would say in highest jubilance," Then what else have I been doing and preaching? "  His brains would cool down with an overpowering sleep. He would again have the passion to continue Mother's work in spite of failures. He would say to himself," Failures are no failures except in worldly eyes. Every effort itself by virtue of its being  with the purpose of serving Mother and Mother's work is a victory by itself."

Catching Mother in Her highest joyful mood , he would gradually creep  in with his prayer," Let my desire of seeing Thy name and the specified name of JAYA MAI  repeated by thousands  be fulfilled, for that alone can make the world happier, if not now, just before I return to Thee ; if not then, when I am disembodied  and am more able to do Thy work; if not then, even after several centuries, through Thy selects."
The founder would be surprised and annoyed at the inverted arrangement of " First Mother and Motherliness, and thereafter the world and worldliness ". He would ask," Why should I be dipped in the worldly rottenness after having known the source of nectar and having partly sipped the nectar? " When this questing was causing agitation, the Founder had the Mother's Grace of having the Life of Paramahamsa, made an offering to him by a Mai devotee in November 1949 at Madras ( Chennai), and there he found the corroboration. " First God attainment and then the world - entering ".

The ancient Hinduism has also accepted or rather taught the very same truth. What else in the meaning of Brahmacharya Ashram? Does that not mean, " First God and then the world "? Did not that mean you enter the world after God-initiation and Divine Knowledge?

Illumination is one thing. Conviction is the next higher thing; realisation is still a higher thing. And corroboration after realisation is yet a still higher thing. No realisation gives you the perfect joy without corroboration. You may dispense with a Guru up to the last end if you are vehemently against having a Guru, but at that last stage of corroboration, the Guru is indispensable.

The Founder explains " conviction " thus. We talk of God as the Saviour of the most wicked. A stranger comes and threatens you with," Is that true? "  You shiver; you tremble; you say, " We only hear so, so many have said so in the past." You seek out away from his clutches, you walk out with a weak platitude, you yourself are overpowered with doubts. In the end, it may well be said that you have a consciousness of having accepted a certain statement as truth with usually heard mentality. On the other hand, the realised man stands firm as a rock. He has the courage, the conviction of any mother that would boldly say out, with respect to an altogether face-changed son of hers after years, " Yes. he is my son." That conviction is there because the son is a piece and parcel of hers. A certain truth must have similarly formed a piece and parcel of the realisation of the realised.
Corroboration. With greatest exertions, you have reached Mother's Mansion. You have been sitting on the very steps of the Mansion. You say " This must be the place ". But yet it is " must be ". You require someone ahead of you to say " Yes, you are right. This is Mother's Mansion. ". Till then the realisation is not perfect.

In addition to the routine way. Mai- Swarup and Mai-ism declare and reveal the existence of the underground passage. There are no qualifications which are indispensable for an aspirant provided he has an unfathomable love for Mother. You love Her; you serve her; you surrender yourself to Her, everything including salvation is yours. That is Mai-ism.

The Founder suggests a special attitude towards religious questions, to derive the highest illumination. We should not have an attitude of summing up everything with ' Everything is the same ' mentality, nor should we have the mentality of  " Everything is already with us ". Then alone you will squeeze out the maximum joy of understanding religion.

Help Mother to make the world better and happier. Not to retire from the world, but to help Mother in the task of ameliorating the world. Not leaving the world to its own lot. There, there, is one of the permanent distinctions of Mai-ism.

There is quite an independent path of love. The love between God and devotees. It is as good as a mechanical law of magnet and iron, the iron piece may be rusted or brilliant, it may be anything, of any colour and any shape. It is we who mix up things. We jumble up the up the ideal ofGod ass Mother or Love with God who runs the Universe, who can adjust matters to our advantage. How you fare in life and the world , should be entirely a foreign inadmissible matter  in the said independent path of Love. The return of Love is love  and not prosperity, power,  removal of miseries, subjugation of opponents etc. ; Love means absolutely nothing else. The jumbling is there; don't jumble up Mother as Mother to Her child and Mother as Creatrix and disposer of Universe. You love Mother but in return, you want the whole pleasure and wealth of the world. If you are satisfied with the love of Mother   towards you, your love and readiness to die for Her in itself is sufficient and is independent of all requirements . There only the plain and scientific law holds. You weep out of separation from Mother, Mother runs to you. She heals you up and your wounds in a hospital; She bandages you. But , mind, She runs not necessarily to give you what you want and to help you out of your pitfalls. She runs to you to remove the pangs of separation. She too runs  because She can't remain without running. " Loving Mother becoming Mother " That is the second unfailing divine law. Mother's mandate to Her highest devotees is : " Be Mother to all as I have been to You." Do you want Mother for Mother's sake ? Well , there your way is clear. There is an an dependent path of divine love , which does not make any other achievements indispensable. That is the innermost teaching of Mai-ism.

To return to our narration, all his friends and admires and Mai-ists hailed the idea of selecting a place where he would be staying alone with visitors , off and on. In actuality, he had leaved separate from his family since he began the movement in 1932. With his devotional activity, it was impossible for him to be living with his family. Some visitors may be honest, some cheats. Any one in distress would come to him at any odd hour.

Once at the one a.m. in the night in 1932, the Founder's door was knocked by a man of reputation . He explained his calamity. Someone was dragging him into court with a nasty woman-entangled accusation. He had to come for a loan of  Rs. 500 at that odd hour. The Founder was never rich. He said, " I have no money, but I can move Mother to change your enemy's mind  to be merciful." He agreed. He was made to lie on a carpet, repeating certain Mantras at the Lotus Feet of Mother, that night. He was made to fast for three continuous days and subjected to confinement in the owner's place. One of the man's friends kept a watch over  developments and informed the Founder and the man. Soon a well known pleader was engage, as the next day, a suit was to be filed. First day gone. The friend brought the news that the filing of the suit was detained as the antagonist had a high fever. Founder made himself bold to send word to the antagonist," Your accused has surrendered himself to Mother  and is in my charge. You will not get free from the fever , unless you change your mind to be merciful." The man laughed away. Three days passed. The fourth day happened to be the day when the Founder was ordered by the head of his department to proceed to Dharwar for things to be kept ready for him for a meeting. He had promised the man in distress that he would do his best to take him out of the calamity.

The reader can imagine the double difficulty, the Founder wept Mother, " Why do you bring such a distressed souls if you can do nothing ? "

It was a dilemma. At 8 p.m. ( the train leaving at 9 p.m.) the Founder's door was knocked. In came a young man with a fever just down, his beautiful wife  and his wickedness incarnate  mother. Founder adopted the sweet tone , welcomed them and with the speech  of Mother , asked them all to be wise. The distressed was keeping his head low. The wife said," I have to say something." Founder told her ," I have no time. I have to catch the mail. I am already late. Is it anything more than a little evil eye , some joke or some little external departure from strict morality ? But should that have brought him to a stage of such a suffering  by your retaliation ? "He mad a summary trial; said he to the distressed ," Prostrate to Thy mother here ,  and you mother , forgive him. Now he is your son. " He was obeyed and the bitterness was buried. Founder took Rs. 25 from his purse and gave that sum to the lady as  Mother's Prasad; he did everything so hurriedly and flew away to the station.

He was late but the train too was late. Seeing the Founder coming up with Mother's picture  reverentially held up in his hands , the mail guard opened an unoccupied second class compartment . He traveled all alone to Dharwar, talking with his Mother in the night breeze, till at Belgaum the worship previously referred to was conducted.

The Founder was a house-holder. He had neither advantage of a Hindu saint nor of a Sanyasin in the matter of public approbation.  On the other hand, all the disadvantages of being a house-holder were there. His religion was to serve the public and not to be worshipped and served . He was not rich. He had spent a good deal for Mother.  to him, the expenses of a son's marriage were nothing of greater importance than a Mother's function, if not of  less importance. His pension has been decided to be Rs. 114 p.m.. hardly enough  for himself and family.

The problem was a taxing one. But the more unhopeful the problem presented itself  to be, the more determined he became to have his " Mai - Niwas ", for himself and his Mother.

With tears in his eyes, the Founder would thus talk to Mother, " Mother, Shalt Thou not condescend to live longer than myself , for world's welfare ? Well, if that be Thy cruel wish, we shall die together simultaneously and be burnt together ,  but we shall live alone together for a few years  of my life ." His feelings described in his rambling language ( from his green diary 20-07-1945) :- From the worldly point of view , my wife and children are most unfortunate . Their husband and parent has left very little for them, as he was Mother-mad in a matter of spending for Mother. He has neither the public support of the religious world, nor is public opinion in India so developed with free thinking and independence of action, as to make people come forward with money to help the religious cause which they actually hold dear. People are swinging between the old and the new religious ideals  and I too am swinging  between a recluse and a house-holders life. People cherish new ideals but support the old ones.  For the relief of distress , people come to Mai and for thanks giving and charity, they go to their old deities and ashrams. Mai will give a prosperous lift or avert some danger through a daily programme of Mantras and the wholesale responsibility of the Founder, but the donation will go some Mataji or ashram. The idea itself of meeting expenses by a system of donation or an institutional fee is quite foreign to me. My children are in no way responsible for whatever I have received  or will receive for Mother's work. The property which I possess at the time of death is my personal one. All monies that I have received  or will receive , is by way of Mother's Grace to me while praying hard to remove miseries of different types."

Any saint is after all a living man; he naturally has a soft corner for all that have suffered for him. He is however booked for a different type of work. In course of time, so many moths crowd round the light. A hillock is formed round the saint. The hillock is made all types of people. The saint himself does not wish  a hillock be formed. The hillock is made of warring elements ; the strongest man has the chance of usurping the master-ship., not only of the hillock but the saint himself. The saint sees all the currents round him. Says he, " Oh, Mother, I never craved for a hillock. At least save me now. "It is a matter of repeated occurrence that the world never cares to know how a saint fares , but as soon as he brings forth something worth the name  the world comes forth  like a swarm of locusts to give him directions and to have the hand in the management of all affairs.

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. He became full time Mother's servant from August 1945.

There were several experiences which made him to think that it was Mother's desire that a Mai Niwas of independent ownership by the Founder should be there .

Unbelievably, events took place as if Mother was arranging for the finance. One rich lady of Bombay [The lady was Mrs. kale - her husband was engineer] who attended Mother's Lodge meetings and came to Bombay (Mumbai) whenever he used to go to Bombay from Poona or Hubli, had her husband on a death-bed. The Founder was called for. He went from Hubli to Bombay, prayed and gave every instruction and a daily programme of mental repetition, worship, devotion, spiritualised waters etc. He was told by a most responsible reliable nearest relative that if the husband survived , Rs. 5000 were to be spent in charity for the  recovery. The Founder worked day and night, devoting two to three hours every night between 12 a.m. to 3 a.m. and the least hoped for the result was there by Mother's special Grace. What can be the greater reason than the lady's letter that by Mother's Grace the husband was alright and that she would not forget to make a handsome charity to Mother's cause, for the Founder to be presume that he was sure to get Rs. 5000 on the husband's full recovery ?

The Founder was extremely enthusiastic on getting her letter. He purchased a plot of 12 Gunthas immediately in Hubli for Rs. 2000. Founder believes that for every moment lapsing between a good -luck and thanksgiving, a man is an extremely heavy loser. He is without the protection of Mother.

Founder's experiences are very interesting. He was once travelling from Belgaum to Nipani in a bus. Bus would have several halts on the way. Just after the bus started from a halt, the Founder saw someone selling jasmine flowers. He asked the driver to stop for a few minutes  as he wanted to purchase the flowers for his Mother. The driver said he won't stop. Founder explained ," I am no ordinary routine worshipper. If you don't you will find your bus can't go after sometime. You shall have to bring the bus back." The chauffeur scornfully laughed. After some furlongs machine went wrong  and could not proceed. The passengers all got exasperated due to delay. Said the Founder," I can make it run. You promise you will take me back  to those jasmine flowers ".  The chauffeur with grim faced agreed. Said Founder ," Well than, be all on your seats ". All passengers got in. Founder was in the front seat.  Said he in a child -like way, : Mother see see the chauffeur has agreed to go back . Don't you want to be worshipped with beautiful jasmine flowers ?  I will purchase the whole basket. I will worship Thee as soon as I reach. It is getting late. Now don't make delay. " Said he to the chauffeur, " Start ". The motor immediately, to the joyful surprise of all, worked up. Founder purchased the whole basket  and reached the travellers' bungalow in time and worshipped his Mother with every endearment. He satisfied his principle of promptitude.

 Once you have established a relationship with Mother, it is your choice to set up the standard  for give and take or postponement. Mother's speed to your call will depend on the intensity and impatience with which you offer your thanksgiving. Mother accepts and adopts a standard which you yourself lay down.

It is serving one's own interest  to see that the connection once given is not cut off. Every wise man must have before his mind , while dealing with religious matters and Divine aid , this fact viz., that such relations are quite delicate  and therefor extremely tender as a flower , fragile like glass and quickly falling from invaluableness to valuelessness  as a pearl. Further , we remain in the dark as to when Mother's Grace is withdrawn. ]

In a less than a week, since he had the information from the lady, he got every thing ready. The deed was registered . The land was demarcated. However, the charity did not came forth. On the other hand, reports were heard that handsome charities were made at several quarters. One day, the Founder had the money order of Rupees Twenty five with an endorsement in the coupon to the purport that he amount was sent by the way of the recognition   of Mother's Grace for the husband's recovery. The Founder had paid Rs. 1000  from his own purse to the vendor and Rs. 1000 more had to be paid. The Founder's sorrowfulness and awkward position may be better imagined than described.

Just then, an extremely liberal minded , practically a relative , though of another caste, was staying with the Founder as his wife was suffering from tuberculosis. The gentleman of an extremely liberal heart  had some experience of the Founder's powers. He had appeared for an examination; he had no hope. The first thing he did was to inform the Founder about it and to pray. To his greater astonishment, he passed. He was now a big man. His wife was suffering from T.B.. He inquired by telegram ,"  S.S.L. suffering from T.B.What do you advice  Meeraj or Devlali ?" Founder replied, " If you have faith in Mother, neither Meeraj nor Deolali , but Hubli. "The devotee took the Founder at his word and went straight to Hubli."

The devotee [ Pranjivan  D. Dalal-Executor of Universal Mai-ism Trust ]  with his wife [ Mrs.  Sushila  Dalal ] and a daughter were present when the Money Order of Rupees 25 was received. They could see the Founder's eyes wept. On their repeated pressure , the facts had to be explained. The  devotee went to his room and returned with his cheque-book, he wrote Rs 1000 in Founder's name . Said he, " Kakaji, Don't be sorry. Here you are. Founder was more than liquefied . Said he, "Mother bless you my children". He turned with a forcefulness to Mother and began to speak in loud words, " Don't you see the difference between men and men ? Remove this T.B. forthwith immediately. Now and now. " Founder closed his eyes and after a few moments told them ," Mother has been pleased to take away your T.B. You now proceed to Bombay and get your re-examination . Just as you tore of my anxiety with the cheque, so has Mother too torn off your calamity of the fell disease. ". The couple started the next day with the greatest joy. Got the lady examined. She had no T.B.  T.B. was gone forever.

The couple returned to Hubli, they proposed that the Founder should stay permanently in Bombay (Mumbai). This devotee proposed that a plot of 1600 square yards be purchased in Santa Cruz  which would be enough for two bungalows, the front one for the Founder and the rear one for the devotee. A plot on Saraswati Road was purchased. The Founder was in a position to pay off an advance Rs. 1000 for the plot.
He was determined and for only a small hut of matting and bamboos, if nothing better can be managed.  He had the unflinching resoluteness  of having any abode where he can stay with  Mother in solitude.

This incident of  T.B. cure gave a lift to the Founder. He was accepted with every reverence that a saint can command in Bombay. Were it not that the Founder had an established home in Bombay, it would not have been possible  for him to settle in Bombay and construct his Mai-Niwas.

One more thing that added to the glory of Mai-ism was the publication of a long article in " Sunday Times " of Madras on  2 - December - 1945,  " MAI-ISM A NEW FAITH " written by  " a pilgrim" - a retired Goverment Officer. This is a summary of the article  :-
" When we think of a saint, the picture of one in a saffron robes with a tonsured head come into our minds. Orthodoxy sets its face against any departure from rigid rules relating to even dress and behavior. But cropped heads , collars and ties, and pants and boots  have come to stay in modern life and if religion can not be capable of existing with them, it is a religion that has to depart.

Some time ago I had heard reports of a new saint in Hubli and his miraculous powers . On the night I reached Hubli, I saw a telegram which had just come saying," Child safe. Mother's Grace is unfathomable." Evidently, there was a frantic appeal from the parents to this live - wire of infinite Love for help with the result the telegram indicated. My stay with him was a unique experience. There were no rituals. It was all simple , but what a world of difference in the atmosphere of sincerity love and devotion !

His theology is simple. He realizes Love as the Supreme force and God as Mother.  Mother and child relationship is the speciality. Mai-ism according to him is the Universal religion , or Mai-ism can take under its wings the followers of any religion without submitting the charge of apostasy.

Let me warn the reader that if he expects to find a saint in saffron robes, he will be disappointed. Instead, he will meet a person wearing a collar, tie and paints, familiar with every body  and looking like a challenge to orthodoxy.  The vulgar crowd can not know a saint unless he is accompanied with external insignia and hence has not spotted him. Luckily this is an advantage to the honest seeker."

The fact of the purchase of a plot was communicated to all. Madrasis  were the first people that came forth each with a handsome donation.

Jay Mai Jay Mai Jay Mai

Mai Worship popularization Third Chapter Mai-ism book



ABRIDGED MAI-ISM

CHAPTER III

MAI WORSHIP POPULARISATION

JAY MAI JAY MAI JAY MAI

The next shift goes to Ahmedabad where the Founder was transferred. The news about Sisters' social and Mother's Lodge had already preceded him, through papers etc. The Theosophical Lodge came forth with its co-operation for the sister institute of Mother's Lodge and a large gathering was held in the Theosophical Hall in Manek Chowk as also in the Hansraj Pragji Hall. Mai-ism was well explained to the citizens of Ahmedabad.
Here the Founder was dangerously ill and had to be operated upon and to remain as an indoor patient of the Government Hospital. He had wonderful experiences of Mother's Grace in the Hospital. Mother Herself attended by two female deity-assistants appeared before the Founder every night [This was 13, 14 and 15 September 1934] for three consecutive nights, untied the bandage, cast a benedictory glance which removed all the pains and tied up the bandage and disappeared with a fortitude-pouring look. This incident got a great popularity as another patient (one Thakore, the previous inmate of the same room) on the night the Founder was taken there, actually saw Mother alone entering the door and immediately leaving after seeing the Founder in unconsciousness. He broadcasted the wonderful experience the next day to the vast number of his own visitors.
The Founder was burning with rage against Mother because She discontinued Her attendance after three nights, for the simple reason that while She was removing the bandage to heal, he had the human weakness of no confidence and had moved his hand over his open parts to make sure he was not in a delusion. As soon as it became possible for him to crawl without any outside help, his first work was to drag himself slowly in sitting posture to the Mother's picture in his solitary room.
Right from 10.30 p.m. to 5.30 a.m. he was profusely weeping and giving most provocative accusations to his dearest Mother, in the highest spirit of love indicated by the torrents of tears and yet in the bitterest quarrelling mood. He pierced arrows," YOU cannot excuse a single human weakness? Why did you come at all to heal me if you are so very touchy and take no time to make any the smallest thing to mean a grave offence? Who had called you? You are not Mother but demoness of Maya that creates and swallows up her own children. Were it not for Thee there would have nothing like a Universe and nothing like millions rolling in miseries. They are the happiest who know nothing of Thee, or if by chance they happen to know, who spurn Thee. You get only the weakest and most docile men in your clutches. Has anyone in Thy clutches been made happy by Thee? If Thou art so very spiteful, mind, I will also take revenge. When Thou art full of love-surge for me, I too will evade Thee and run away etc."
His blaming, accusing, quarrelling all along weeping profusely and bowing to the Lotus Feet, again and again, continued right up to the morn when cocks began to crow and birds to chirp and milkmen began to run on their bikes on the public roads.
Just then, Mother Herself in living and moving from sprang forth and stood before him and spoke most wrathfully thus, " Blame, scold, accuse, abuse; but from this second without a single drop of tear. If one drop anymore now falls, I am never never never Thine and thou art never never mine ". And with these words, She disappeared.
The most inconceivable ultimatum gave him a heart stop. A wonderful compulsory change.A change indescribable. He feared he may just die of heart-failure and die to be born a permanently abandoned and discarded soul, expelled from Her. The very first speediest precautionary thing that his soul so very speedily decided, climbed and sprang to, was the humblest and highest apologetic praise line :
" Oh Mother, Hasne  Hasane Wali, Oh my ever smiling and ever making to smile Mother! " He prostrated with a determination never to get up till Mother raised him or permitted to rise."
"Thou art always smiling and always keeping Thy devotees smiling ". The first thing he laughed an artificial loud laughter that thundered throughout the room. From the mind and moment of the deepest lamentation and sorrow to that of the highest laughter, though artificial. Raising a spiritual 'Maginot Line' of self-surrender against Mother's permanently leaving, catching the Lotus Feet preventing them to go away, with the most piteous invocation for pity and pardon. From the scorching heat to the freezing cold. Mother be thanked, the heart-glass did not break due to extremes, as one doctor said.
He continued his songs: " How can I imagine that with me Thou art also weeping? I was all along under the belief that Thou art busy with washing off my sins by making me weep. I am wrong, blunderful. Please excuse, I assure Thee. Not a single drop shall now fall. Why should I, the dearest child of Thee, weep when the whole world has begun smiling (at dawn)? Oh Mother, Thou smile, make me smile. Forget and forgive my having made Thee weep. All have been smiling now in Thy Universe. Oh, dearest Most Merciful Mother, Thou art the embodiment of smile. I am laughing now. Thou too laugh."
The Founder's teachings were entirely different and contradictory to Hinduism. " No prohibitions to Harijans in Mai-worship ", was something which was sure to upset any Sanaatanist and ordinary average Hindu ( in 1935 ). Once the large meeting was to be held for which Bhadra Kali Hall on River Sabarmati was sought to be employed. The answer given by the authority was," We know Markand Bhai ( Founder ) as a great devotee who has a personal relationship with Mataji, but his views are entirely eccentric.  He would allow even Harijans to attend Mai-worship. If he undertakes to put a poster  " Harijans are not allowed " we would be extremely glad to give our hall free for not only once but every week for Mai-worship ". The universality of Mai-ism was a contradiction to the " Nothing so great and sublime as Hinduism " of an average Hindu. People of Ahmedabad loved pampering. " Is there any Harishchandra in any other religion? Show us." There will be a thunderstorm of claps and cheers. Their own blood-sucking black-marketing of the present day should not be in sight or referred to."What has that to do with religion ?"   , an average black-market man astonishingly asks.
He tried to get sympathies of some Parsees and Mohammedans and some Jains to try to form a cosmopolitan institute of the Poona type. He tried to bring about the different sons and daughters of different religions together and to concentrate their attention on the need of creating oneness as the children of the same Universal Mother. He had the sympathies of two Muslim brothers, Mr. Hakim and a Sufi gentleman Mr. A.G. Usman  who had travelled over the continent and who had written books , a Zoroastrian brother, Mr. Meherjibhai Ratoora and a Sanatanist brother Mr. A.S. Iyengar, a learned follower of Shri Ramanujacharya , who had a universal outlook with every tolerance, and was an officer in Labour  Department . The Founder started with a desire  to caret a collection of people  who were universal-minded ; he wanted a congregation  of various souls  who would be believing in securing their welfare  by fostering the spirit of sisterhood, brotherhood and performing staunch devotion  and living a life of love, service, devotion and surrender, He had not had the success in collecting together such souls, mostly for the reason that there were few and those few also not in favour of an institutional activity . they wanted only personal relations with the Founder.
When practical, intellectual and ordinary worldly working fails, the spirit has to work, it is here that the miraculousness acts its wonderful part, as it has often done in the case of all religious movements and religious Founders. When work, labour, money, logic, philosophy, intellectual exposition or contractual or natural sympathy fails, such superior qualities as Faith, Sincerity, Honesty of purpose, Spirit of service, God's Grace, Intensity, Ardour and Zest, all are put to severe test. When what a man explains, does or has done, fails to appeal, the subtler issue of what he actually is, inwardly as a soul rises up in the minds of people demanding the satisfaction of a personal practical indisputable test. It is a test of inner qualities and supernatural powers and God's Grace. There the Founder was strong by Mai's Grace.
In 1935 the Founder came in contact with late brother Kantilal Desai, a truly religious gentleman. Bro. Kantilal Desai introduced the Founder to Rev. Kaushikram Mehta. The latter was a man of highly scriptural lore, a Sanskrit scholar and writer and a highly religious man of the old Sanatan school with a sense of moderation and tolerance superior to that of usual Sanatanists.  The latter 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 Bhadrakali temple square during office hours, when he cannot be away from the office." Tests became 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 that the Founder had great influence with Mai and had most wonderful powers, of helping people in distress. Powers much greater than the highest and most effective worldly powers, with their possibilities. The popularity of Mai-ism in Ahmedabad was full indebted to the sincere efforts and simple sermons of Rev. Kaushikram whom the Founder had respected all along and who enjoyed pleasure in prostrating to the Founder even in congregations as Praytyaksha Mai. The Rev. K. began to take a most lively interest in Founder's next burning desire to bring into existence a small institute for the propitiation of Mai. It did not take a long time for a man of his religious repute to make the Mother's Lodge a very popular institute with success and it's admirably working till today. The Founder declared him to be president of Mother's Lodge, Ahmedabad.
Ahmedabad and Poona [Pune] showed their own individualities and point of excellence. In Poona Mai showed the intellectual beauty of Her tenets. Mother shouted jumped and ran. In Ahmedabad, Mother showed the practical utility of Mother's Grace, sang a lullaby to various suffering children and worshipped Herself in vast functions. Poona was a theory; Ahmedabad was practice. Poona brought fame and popularity, Ahmedabad brought Mai-Mataji proximity and practical relief to people.
In the words of Rev. Kaushikram, it will require a big volume to recount all the wonderful experiences that people attained as a result of Mai devotion.
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 the lines of Mai-ism. He began to write and print several leaflets and booklets : " God as Mother ", and " Theory and Principles of Mother's Lodge " in English ; " Salient features of Mai Dharma ( Mai Dharma Mukhya Tarka Bindu ) in Gujerati; Further things were " Mai Tattwa Pujaan and Mai Kumari Kavach " in Gujerati  " Heaven and Hell " ( Swarga and Naraka ) and " Mai- Shakti " both in Gujerati printed in pieces in " Shakti " of Nadiad.
A word of Mai Kumari Kavach.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. The idea set forth in Kumar Kavach was that of the most disciplined  Mai-worship, as if Mai temples were regular schools, on Tuesdays by Kumaris ( unmarried girls of different ages ) in presence of their parents, teachers and conductors of worship. The Mai-worship itself would take a 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. Today such 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. Imagine before you a vast meeting 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. What a tremendous lifting work that institute would be doing cannot be imagined. All new things are first ridiculed and then considered indispensable by virtue of their benefits.
The most important and exhaustive work of the Founder was " Mother and Mother's Thousand Names " covering over 750 pages.

That mostly includes  all that is of importance in " God as Mother " and " Theory and Principles of Mother's Lodge ". Next came Mai Sahasranama with Mai prayers and " Mai Guru Ananya Bhakti " in Hindi. Then came forth English " Mother's Message ", Gujerati " Mai Sandesh " and also Tamil translation of the same ( Thai Myi Vazhi ).
The Mai Sahasranama volumes are believed to be have been dictated to the Founder by Mother Herself as stated by Rev. Ananta Krishna Shastri, commentator of and writer of many religious books. These volumes have the wonderfulness of giving correct guidance to persons who repeat Mai-Sahasranama. On 17-3-1950 a devotee asked Mother to relieve him of his financial difficulties and on opening the book after nine repetitions of Jay Mai Jay Markand Mai, had the funny answer : " People living on much higher standards than their legitimate  earnings and means permit, at the cost of others, by deception, borrowing, stealing etc., need a rod. " [ Page 56, Volume 2 Part 3 ]. Once the Founder, in a depressed mood, was pressing Mother to give him proof whether at least She was pleased. He concentrated and opened the book. It was page 114, part 4, Mai's name Adrisya: " Repeating Mother, Mother, Mother he himself became Mother ". The Founder's depression turned into laughter; he said," who will praise a deformed and deficient son except for his own Mother? "
The next shift was to Bombay [ Mumbai ]. Bro. Parixit Raiji, son in law of Rev. Kaushikram Mehta, had come to receive the Founder and take him from the station to his home on his way to Poona [ Pune ]. Raiji spoke to the Founder about the instability of his service in Bombay and a chance of a bit better pay in Ahmedabad; the Founder asked him, did he like Bombay or Ahmedabad life? " If you like Bombay life, Mother will see that you prosper and have not to leave Bombay, on one condition viz., that you will start Mother's Lodge  at your place and conduct Friday worship  as at Ahmedabad." Brother Raiji agreed and the Founder installed Mai in his bungalow at Santa Cruz on Tagore Road. Brother Raiji was quite well off in a very short time. This was in 1936.
Bombay was the first place where the Founder saw what royal hospitality on the grounds of the high religiosity for an unlabeled man, not in robs with a tonsured head, meant. Bombay people were the first who had the idea of a duty to make some return towards the relief of the Founder's financial strain for Mai work., in view of their religious and material benefits received from the Founder. He was given the religious status he had ere long deserved. His arrival in Bombay would be announced at the previous Friday meeting, on receiving Founder's telegram from Poona. The worship was conducted on a grand and magnanimous scale. The function took more than three hours from 9 p.m. onwards. During other hours daily, the Founder would be helping the visitors with patient hearing and be administrating righteous advice, solving difficulties, removing religious misunderstandings and initiating desirous and deserved persons into the methods of Mai devotion and Mai Sadhana.
Once [ This was in October 1939 ] the Founder was invited at Navaratra big celebration in Vile Parle. It rained heavily and continuously. The celebratory [ The celebrator was Mohanlal of Dawn Mills ] had great devotional respect for the Founder whom he took to the place on the last day. The sacrificial altar worship was interrupted and had to be left uncompleted due to rains. The celebrator was very sorry. Said the Founder," Don't be sorry at all. In these days who is devotional enough to even utter the name of God? Mother must remain satisfied with whatever possible being done while exerting one's best. If She does not, even that much will be done by none and the final remnants of God and religion will also disappear and will be obliterated." The celebrator modestly said," These are only conventional sweet words. They do not give any assurance or satisfaction.". The Founder stared at him," Do you want really an assurance? Are you so sorrowfully wounded? "The celebrator said with great humility," I am really sorrowful and thinking nothing for the last three days, except that I could not complete this sacrifice due to profuse rains. I am doing this every year and I am afraid, I have lost all of Mai's Grace.". The Founder was in high spirits and said,"No! No! No! No  ! Don't judge the Mercifulness of Mother by our mortal standards; and were you at fault that there was profuse raining ?" The celebrator sweetly smiled," No. But is Mother so very merciful? " Said the Founder," Yes. Only thing is our sincerity and intensity is almost nil. If that is genuine are there not instances of Mother Herself appearing from the Sacrificial altar? " He stopped abruptly, got up and bent near the altar and prayed in loud words," Mother, who will be Thy devotee if Thou dost not give encouragement and proof of Thy Mercy in this Kali yug at every step of Thy devotees? See, here is Thy devotee, he is out and out depressed. The world smashes us and Thou also dost not take any heed. Does it befit Thee? Does it befit the Divine Mother, the Most merciful Mai? "
No sooner were these word addressed, than there was a blaze of fire as high as seven feet above the altar and that remained there for about 10 to 12 minutes till the Arti was finished. All were stunned and assured of Mother's existence and Mercy and of the Founder's relations of a " Son-to-Mother " whose request She would not fail to grant. This miracle incident spread all over Bombay as there were about 50 persons present.
The above instance was a more developed variety of a similar experience at Ahmedabad. After the usual Friday Mother's lodge worship was over, there had remained about 30 persons of the inner circle. Some of them strongly requested the Founder to show them some miraculous happening which would increase their faith regarding the existence of Mother and Her readiness to carry out the wishes of Her devotees. It was at that most sacred place that, a year before [ This was in April 1938 ] the Founder was discoursing on Mother's names " Suvaasinyarchanpreethaa ", and there was a powerful breeze of the most fragrant smell. It was so very pleased that every one began to ask others," Do you feel the most pleasant fragrance? This is how Mai wants to assure us about  Her love for Her son ". This former experience being talked over again gave a strength to the desire of all present there to make the request more pressing. The Founder asked," What do you want to see? " Someone said," We wish to see that Mother gives Her garland to you." The Founder prayed for a few minutes standing before Mother at a respectful distance. The garland gradually untied itself, flew in the air and fell  [ This happened in April 1939 ] on the neck of the Founder.
The Founder does not give great importance to miracles, but there is surely a stage when miracles do the eye-opening work for many people who are really of an atheistic mentality. Saints do not count upon miracles to enlarge their influence, but these are casual happenings managed by the deities themselves to enhance the value of their devotees, so that be heard with love, faith, respect and obedience. The Founder says humorously," how do miracles help you and me if you do not make a point of being the deserving plane in the matter of devotion, love, service and surrender? I would show you actual Mai Herself, but you are the same person that you were before the Vision. You would be telling Mother," Mother, we, I and my wife are going to the cinema. Please rock the cradle of the child and keep meals ready when we return. " " You would be exploiting Mother, " Mother do this and do that ", yourself doing nothing for Mother except babbling some few words of praise, a little trouble of twisting your tongue to cheat the world, yourself and the Guru. The height of ungratefulness is that you do not even talk about your gratitude or even of the experience to your husband, wife, children or neighbours. You bury your gratitude than and there. She prefers being neglected and ignored rather than be exploited and expelled after your need is served."
At Poona after re-transfer in 1938, the Founder had at that time much greater contact with Madrasees, especially, of Military Arsenal at Kirkee. Madrasees were not so much for singing and Bhajans but were more fond of intelligent religious discourses with a unique respectfulness and attitude of a humble disciple before his Guru and grandeur worships and Mantra repetitions and rendering humble prostration and service to the Founder. The Founder has in his memory one glorious instance of Mother-worship in Kirkee when not less than 20 thousand rose flowers and jasmines were dedicated to Mai and there was a congregation of 500 persons.
It was these Madrasees who had been very helpful in writing down to his dictation, transcribing and rewriting and typing and correcting etc., the manuscript of his Mai Sahasranama.
For the latter half of the year 1942, the Founder was serving in Bombay. This gave him a great opportunity to spread Mai-ism and to give convincing proofs of different people what miraculous benefits Mai's devotion and worship are capable of offering to the suffering world.
Some people began to think that the Founder had no higher ideal than relieving the worldly miseries of persons and they hence censured him as on a lower level than the average worldly man.
It has been the centuries-old mentality, to consider worldly-distress-relieving work to be a much inferior variety of religious work. The highest seat would be given to one who bombastically talks Geeta, Vedas, and Darshans; the next place would be given to the poor and humble Bhakta; the man who advises on practical life matters or helps people in distress is only Mr So and So.
Once a city was flooded; lives were in danger. A circus proprietor engaged his whole self; all worked day and night, it was a tiring work. The proprietor saved so many lives; he could keep his sustaining power only with alcohol. He was standing hours together in sun. What about the religious response and recognition? The Founder heard of his frequent drinking and his being condemned drunkard twenty times more than his bravery, service and sacrifice. To have both the spirit of service and sacrifice and its observance of religious requirements is surely most commendable. But if both don't go together, Service and Sacrifice should not be unrecognized. Mai-ism wants service to humanity being recognized as not simply a praiseworthy act of humanity but a fully religious act. Mai-ism most emphatically says that selfless service with nothing -sparing sacrifice and without expectation of recognition is as religious and Mother-propitiating as Mother worship, Prasad distribution, Mantra repetition etc., if not more.
People lose their head when they think about religion. There are wrong judgments in religious matters. Beliefs, tendencies, likes and dislikes play a predominating part in the matter of religion. Unfamiliarity, unapproachability and mystic aloofness become an enchantment to some and a matter of dislike to others. Grandeur, impressive talks and congenial circumstances to forget the worries of worldliness create an imaginary heaven for some.  For some others, a certain unhappy mentality spoils the whole picture. All these factors play an important part in all religious judgments. These factors create certain once-for-all impressions and prejudices which form the basis of all subsequent outlook. So many inherited and acquired factors and beliefs rush in and gave their colour to the whole vision.  After all, what counts is one's own individuality and stage of development and spiritual attainment. The very same religious person appears to some as Avatar, to some other as a maniac and to still some others as even a cheat.
People believe there can be no saintliness without certain externals and settled routine ways of living and stern unapproachability. Commonsense gets occluded and confused.
Whom to approach and with what mentality for one's spiritual progress is a perplexing problem. There must be the initiation, the giving of Mantra and instructions and a particular programme and a continued personal contact through visits, letters, dreams, visions etc.
The Founder's mentality is this. God, Guru and Religion are going down and down day-to-day. People want relief from all their miseries and greater happiness of the type they conceive. Scripture's teachings, rules and regulations have almost miserably failed. Let us then meet people on their own ground.  The Founder has very funny experiences how people can be brought round to a recognition of religious living on being shown that their miseries can be and are removed by undertaking a certain religious process for removal of certain misery. When people get sickened about a religion because it is too old and shut their doors, its external colour should be changed and it should be poured from the sky-roof holes. That is what a Mother and Mother's religion alone would do, just as doctors do artificial feeding through injections.
Once the Founder was in the house of atheist as a guest. The landlord who was hospitable and courteous in every way, defiantly said he did not believe in religious thongs. Two days later, the pet son of the man fell dangerously ill. The boy surprise-fully said to his parents, " I won't be cured unless you worship Mai that has come to us and repeat Mantras which Baba dictates ". The man explained the situation to the Founder. Said the Founder," It does not matter you have no faith. Your son has his full faith and that is more than enough. Do this thing for the sake of recovery of your son. We shall see at the end how long you are retaining  your atheism." The boy began to be speedily cured and the whole family become changed in the matter of their outlook on religion. Religion is now required to exhibited from home to home and man to man.
It is not that Nishkama Bhakti is not preached or held in higher reverence than Sakama Bhakti by the Founder. The fact of facts is the Founder has accepted  ' Stooping to Conquer ', like a mother, as She is really the mother that has no hesitation to descend to the plane of Her children, when the latter is disabled  to climb up the plane by plane to meet Her. This is what the Founder explains ' practical spiritual diplomacy '.
The  Founder says," Let there be any amount of Atheism, so long man has a body, he is sure to have physical sufferings, so long he has a heart, he is sure to have disquietude; so long he has desires he is sure to be in some pressing need. Where can the poor creature escape? How long can he run away? Truly capacious religious teachers have to develop their giving power and the world will remain in their fist with folded hands. Few are disbelievers about the existence of  God, in their heart of hearts.   Fewer are the believers of God that are not his beggars, and our talks about dealing with God are entirely dependent on how he keeps us. Except for few blessed, none wants God and religion but for their own self-interest. They do not love God. They love what  God gives, money, wife, children, happiness, heaven, peace, bliss etc.; they are in fact not loving these things, in the absolute sense. They are loving only themselves. We can't expect the world to be consisting of one and all on the highest plane of disinterested love. Let the animal-deity mixture with each one be only very gradually increased by truly religious persons to greater and greater strength of the Godliness element.
To be the master, one has first to serve as a servant.  People have to be served in their own way. Create the feeling of gratitude and a confidence in you by numerous precedents of your having helped them. Mai-ism admits all legitimate moral and harmless desires and their satisfaction through Mai propitiation.

Secure the contact with a saint. That requires no particular rare fitness. Serve him. Remain with him as much as you can. He will introduce you to the Divine Power. That Power will give you Vision. Thereafter start the machinery of ' One's self, One's Guru, One's God, One's Guru, One's self ' ad infinitum.
Carry the relief to the world and the world is yours. It will join you in the praises of Almighty. God is not hungry for your praises. Praising is a part of the remedies to help yourself for your own good. Study the situation most minutely, meditate deeply and you will come to no other conclusion than the present world needs the MOST MERCIFUL MOTHER  that does not weigh the world's action, but forbears, forgives and forgets  and relieves the world's miseries out of a magnanimity of Her Own self  without even a word of recognition.  And that is Mai-ism, the propitiation of God as Mother, with love, service, devotion and unconditional cheerful self-surrender.
The Founder's views on this matter can be seen from the following. He was once a famine supervisor in Baroda State [ This was in 1913  ]. There was a laid down standard of the quantity of excavation and daily wage in proportion to the work. The maximum rate was three annas a day which would help to just keep the body and soul together. After his appointment, he soon saw in about a week that more than 80 % could not be entitled to the minimum meal wages. By starvation, the coolies became weaker and weaker and doing still less work. The vicious circle started. He was moved to pity. He became extremely liberal in his measurements and saw that everyone got the minimum so as not to starve. The shortage of work of 3000 persons was gradually increasing. He hoped it will be made up, but that day never came. A complaint had already reached the head office that he was too liberal and it was ordered that a sub-engineer should give a surprise visit and check measurements and the total amount paid. The Founder had handed over his fate in the hands of his dearest Mother after profound sorrow on hearing the report.
During this period of suspense, His Highness visited the place. The technicalities of the work were inspected ( not the finance ). His Highness was quite pleased, but the Founder was trembling within his heart; ' all this satisfaction will disappear on a sub-engineers report .' But there was his Mother at his beck and call, ever protecting him. Three days later, Her Highness came over. She expressed great satisfaction at the healthy glow joyfulness and the minimum number of deaths and illness in the Founder's camp. She called him at her royal tents. This was the conversation. Her Highness said," I find your famine work arrangement has shown the best condition of preservation in the whole state. What do you wish me to do for you? I propose distributing clothes to all your work people ." The Founder said," They will be praying God's blessings on your Highness more and more for the bounty. they are already more than grateful for their very lives being saved."  The queen saw there was some deep meaning. She said," Be plain." The Founder said," I have been very liberal, too liberal in measurements." " That ought to be, is it not ?" The object in view is  to see that  poor people survive ." Her Highness guessed  more than half things, on looking deeply into the Founder's face."
The chief engineer came with the executive engineer to pay his respects. The queen said," I was just talking to your supervisor; he told me he was very liberal in measurements. I said to him he ought to be, for the object in view for which famine works have been started. " The executive engineer picked up his opportunity," Your Highness, I have been constantly visiting the work and I have found him working best and I have already strongly reported recommending him to our chief engineer here ". The chief engineer took not a second to shake his head as if to convey he has received the report and issued orders which had promoted him. Needless to say, the executive engineer sent a memo to the sub-engineer to cancel the inspection.
His Highness would be seeing efficiency. Her Highness would be seeing the preservation and well feeding of the subjects. that is the difference between God as Father and God as Mother.
If saints leave their mountain caves, river banks and sea-coasts, if they condescend to just be in the midst of people, try t find out a solution for their burning questions; and guide them and make people stronger in religiosity, the task will be more successfully and happily done. Take up yourself a major part of ignorant, unhappy children's responsibility. Mix freely and be one of them. Familiarity will, I admit, bring contempt or at least a devaluation. None would be awe-inspired of you. None will give you big names. You may be considered even below the average and even mad. But you will be doing much more solid work and make a handsome return of what the world has done for you. Don't forget. Your physical needs are supplied by the world itself. What does it matter if a saint's salvation is delayed by some few lives because he has engaged in the noblest and loftiest work of discharging his debt to the world?
The latter half of 1942 which the Founder passed in Bombay ( Mumbai ) was greatly useful in the matter of the spread of Mai-ism. Shri. Swami Asimanand having heard about it came over there and gave a thrilling discourse on the greatness of Mother and principles of Mai-ism. Here the spiritual powers of the Founder were getting more exhibited. Some innocent girl turned away by the husband was received honourably in the house. A radio songstress that was ill of typhoid with all hopes lost, was most speedily cured. One of the devotees got a miraculous lift from the post of Rs. 250/-  to be an officer with trebled pay.  A lady who had lost her husband who was on the verge of turning lunatic or committing suicide was gradually brought to the normal quietude. An officer who had been degraded for over two years was restored to his former post. So many things gave a convincing proof about the highest efficiency of Mother's Mercy on devotion and straight living and gave a complete idea about what the Founder Mai Markand was to Mai.
Mai-ism led many young people who had a contempt for religion to realize its importance. They were brought in direct connection with Religion as Mai-ism is religion mainly of service and Sadhana. Some people did remain selfish and soon forgetful after the calamity disappeared, but then they were raised from the state of total blankness to the stage of periodical devotion under calamities. Some few did rise to permanent devotion and even to Nishkama Bhakti.
The Founder is anxious to see that not only the world but the religious teachers and even saints set a high religious value to service and sacrifice. Infuse the spirit amongst people to serve and sacrifice for one another in the very commonest daily routine life. Pull them up in devotion even though they are approaching you for some desired objects. Don't bring the sheltering pretext of the Prarabdha Theory and the sophistry of not dabbling with the Divine Law of human suffering.
For heaven's sake don't evade the issue by saying," We have never said service and sacrifice are bad things ." What is wanted is a positive teaching with every emphasis, temporarily throwing all other better things of religion. Begin yourself giving and creating high values to persons that render service and sacrifice for the public even in small worldly matters.  You yourself set up precedents by coming down to the common man's plane for teaching people to serve others. The world will begin to walk in your footsteps. Teach your religion with service and sacrifice as its very alpha and bets.
Mai-ism says there can be no religiosity without selflessness and there can be no selflessness without love. There can be no love unless you begin and have constantly before your mind that you please God as Mother by loving and serving and sacrificing for Mother's children. The said truth can never be permanently set up in your heart as long as truth is not replenished with the strength of a religious commandment.
The Founder is not looking for an immediate success and result. He is passionately fond of recording religious experiences and conclusions. He is working not only for some few in this age but for ages to come. There is a time for everything. If there is none, nothing is lost. What could even otherwise have been a better use of his life? At least he is pleasing Mother. The world fails to profit by its saints during their lifetime. How difficult has it been to establish the Shishya - Parampara, continued lineage - the relationship of Master and disciples?

" The world leaves the living and decorates the dead. " as was stated in a composition composed and sung by Mai-ist devotee in one of the meetings.

JAY MAI JAY MAI JAY MAI