Wednesday, September 19, 2018



The Founder had an abundant practice of self-control in his college career, which he has so strongly recommended, as indispensable before a man takes to a religion in all seriousness. The first thing he invites attention to is the clear constant remembrance, which he had viz., that he was neither the body, nor the senses, nor the mind. He was only a side spectator of all the different plays that were being exhibited on the stage of his individuality, under the rich maintenance and lurid right of his own soul.
Regarding his parents, brothers, sisters, wife and children, either he was a guest in midst of them or any one of them was a guest to him. The Founder's mother so very often scolded him for living in the family as a foreigner full of courtesy, kindness and goodness, but, however, with no attachment or depth of the intimate relationship. He neither knew nor played any games. Music, poetry, literature, conversation, discussion, philosophy and religion were the subjects of his pastime. He was extremely intellectually witty and jocular, and it seemed as if he wanted to do nothing else with others, except either to meet for merry-making or to be left to himself. The fun that he would introduce in his talk had very little of worldliness. He was fond of picturing the pettiness and the silliness of human nature. His patent word, for which his father scolded him was " Kachra Peti " or " Kachra Patti " ( Refuse-box or Refuse ). People would be talking with so much interest in worldly matters. He would be in midst of them but mostly absent-minded. His father would cross-question him to ascertain if he had heard what was passing for an hour or two. With a smile, he would say, " Kachara Patti". He meant, " My brain, I do not want to turn a rubbish-depot for the worldly rubbish" He would rarely see his face in a mirror. When scolded for his shabby appearance, he would quote  Kabir," What are you looking in the mirror? see therein, whether you are man or monkey? " The question as to what he ate before going to school, by the school teacher and friends, was the point of great ridicule in his school days.  Recently in 1943, he was moving in the procession of his own son as a bridegroom. Some important officer of a repute, who had also been walking in the procession asked him," Where have we to go? "  He evaded exposure of his ignorance, saying," At the bride's place ". He was bit nervous, quickly left him and got information from his relative as to the place and the name of the bride etc. He then began to answer and talk over the details. The man smiled and said," I have watched you getting information ".
All this is mentioned here, not as a eulogy, but to give an instruction to an ambitious true spiritual aspirant, as to the extent to which he has to keep in his mind and brain blank, and unburdened' if at all he wants to try for perfection. Founder says," Two things can not occupy the same space."
The Founder often speaks about," Having the maximum energy, maximum leisure, maximum space and maximum lightness in the brain and in the heart. Have the maximum conversation, about every pleasure having its reaction of pain and exhaustion or tiresomeness ".
You are paying off your debts on one side,, but incurring new debts  of a different nature on the other, takes you nowhere. First plug up the hole, from which water is getting into your boat, and then start the work of removing the already collected waters. First, divide your mind in two ways .Regarding not incurring additional liabilities, you must be cent per cent active. No more sins , no more vices; no more degenerations.
Don't think even of your good acts and merits. That attachment to the meritorious actions of your will again entangle you. If you are avaricious of getting the fruit of your merit, take my word, you will again be entangled d.After kingship as the reward of the merits , comes the hell. After heaven, again one returns to the same rotten human world.So, leave the question of sins  and merit  and accept only the simplest forms of good actions and bad action s.The Founder sometimes quotes his patent line , which he was repeating at about twenty, near the stony bank counter fort of the river in Poona [Pune], in a Mahadev महादेव मंदीर Temple, on moonlight nights ," Kahan Le Jau Do Gathadi, Khudaki Meher Kafi Hay " - कहा ले जाउ दो गठडी , खुदाकी मेहेर काफी है -  ( Where - why - should I carry these two heaviest packets of sin and merits  on my head through the unknown tract between  this world and beyond ? For me the mercy of God is quite enough.) He had reduced the question of sins  and merits to that of bad and good actions  and actions pleasing or displeasing to God , elevating or degrading for society and helping and hurting the persons dealt with.
Naturally enough, the departure from the average fundamental Hindu mentality made so much of his burden lightened and disappear. " If by chance if your sacred thread is broken, for the word that you speak  and for every step you pace , there is a sin. Ant-crushing is sin and burning of germs  while you ignite e fire for food is sin ".   So many sins disappeared  from his dictionary.
They have already disappeared for the modern man as well, but in the latter's case, even the religion itself has disappeared.
You first establish a stage  by the constant thoughtfulness, association and remembrance of things  , when, any bad actions  that proceed from you are only because of  the hankering for the pleasure delivered out of them, or out of definite wickedness. Let that stage be reached , when you do bad actions , only because you have not been able to resist the temptations. This stage means two things. For you to be systematically arranging an automatic series and a continuity of bad actions becomes impossible. The other thing is  , you get t hatred for your own self, especially the returns for good actions  are not being thought of as stated before. What then remains , is only your sorrow  and  repentance for bad  actions:   You feel your are dirt in the Mother's Good Universe ; you are a black sheep; you are a spot on the snow-white  Universe of Mother. Where can any ego remain in the mind, which is full of sorrow for bad actions ?
Don't work in a desultory unsystematic manner. You make a point say, you want to master your wrathfulness. Let there be a definite programme , say, for a such and such period ," I will not simply curb my wrathfulness but invite and create occasions when people would provoke me to wrathfulness ". While you have  fixed your programme , let all other things  even though of much greater importance , have a quite secondary a place and value. Master it and leave it.
This was one of the innumerable instances  of his ' wrathlessness practice '.He was in the college students quarters. Each room would have two students. Due to his absent-mindedness, he would put his clothes  on the pegs of his companion, who a bit hot. The Founder was thrice warned , but where can the absent-mindedness go ? One day he put his clothes, dhoti, coat, shirt , cap, as soon a she came in the room after a tiresome outing on the companions peg. The latter flew into anger and threw away all his clothes  with a wrathful and forceful insulting fling in to the gutter. The Founder swallowed up the most terrible insult, He told him in the most humiliating tone ," I am sorry; what can I do ? Even tough I try my best, I can not remember your instruction." Not a single line  or spake of wrathfulness was there on his face. The companion gradually came down to coolness. As a matter of fact, he was shocked to find  no quarreling and no bandying of words ; not even a single word. In the end, he said," Are you bringing those clothes , or should I bring them ? "  The Founder with cool minded said,"  Let them be there. I have got other spare ones," said the companion," Should I ask our servant to bring them and then send to the washer-man ? "  Founder said," Don't worry. Let them lie." After a pause and a bit of repentance , the companion said,"  On getting them washed, you will of course use it them, is it not ?"  Said the Founder," Cease to think about that. Let them lie to their lot. Let us order tea. I have brought  a nice packet of biscuits, we shall enjoy ". The companion saw the Founder was resolute  and any further talk regarding the clothes  would be simply humiliating himself. Of course, he refused the biscuits. The clothes were removed by the Bhangi. The crowd of all students was after the Founder, enquiring what had happened ; but he kept mum.
He would do so many things incognito. Once on the Kurduwadi [ कुर्डुवाडी - महाराष्ट राज्य  ] station , when the Founder was the chief officer of the Barsi Municipality [ बारसी म्युनसिपालटी ], in about 1916, he was waiting for long hours from evening to catch the Madras Mail arriving at 2 a.m. There was a lady passenger, rather beautiful, with a child. Some railway staff people were constantly eyeing her. They spoke with some words expressing their bad motive and she insulted them. There was a long waiting period. By chance, the child eased itself. There was no water. The insulted people made most of the nuisance and harassed her as if some great crime were committed  and took her to the station master. Soon there was a crowd. The crowd , with the station master and with her as a criminal was brought by them to the spot, to show the nuisance. They were all surprised. There was nothing. Someone has cleaned it off, with a big woolen muffler in a wintry night, which was seen thrown away at along distance. None knew the sweeper.
The Founder says," You must plunge into places of poverty and misery incognito, in torn cloths and study and share their miseries. You must utilise big crowds in processions and temples, to get insulted and ridiculed. The Founder to overcome nervousness and over-regard  for the opinion of the society, once moved in a procession over a big round , putting on purposely selected torn and dirty clothes and sitting in an extremely dirty carriage. Those who recognised him and those who did not know him, all called him mad and laughed. To him, it was a practice at 18, of overcoming the nature of servility for popular opinion. A regular programme, practice and a subtle watching of thoughts and feelings , to ascertain how far the mind and the egoistic  pride or a certain vice is subdued, is an important requirement . It is in the circumstances of self-invited humiliation alone , that one day, your heart breaks to pieces on the realisation of Mercy, that Mother has showered on you.
You  have to actually pass through practices. Practically a life of some few years with decided programmes of the  specimen given. Any amount of good thoughts , do not help you. They have their own value, when the mind is brought to a certain pitch of deeper receptivity. Please note an extremely subtle fact; the mechanical fact that you have and passed through certain practices gives you nothing. What you permanently gain  is what your mind  has received deepest indentations of, by way of an invisible asset, while passing through ordeals, mostly self invited.
When you have reached a stage when sinful pleasures are not acceptable to you, you have to pass a great period of relish-less deadened life , as you are neither here nor there. The worldly sensual pleasures, especially sinful, you have banished  and the other pleasures of devotion and divine knowledge have not dawned. That period is the most sickening  and suicide suggesting period. While on one side , you are on the side type of Sadhana साधना , you should also be developing your relations with your God and Guru. You will then  have the relief and a different world  to derive your pleasure  from the Love and Service , Devotion and Self-surrender to your God and Guru.
The last straw that break the camel's back is the wiping out of the sexual notion. You can train up your mind to be smiling with a mastered wrathlessness, you can be well contented in midst of any poverty; you can reach a stage  when no desires make any agitation in your heart; you may rise above the idea of name and fame; you can be as humble as a straw; you may even bless even your enemy; but certain things are most difficult.  These  are : (1) Proof-ness to sexual attraction, the wiping out of the sexual notion itself.(2) Infatuation ( moha मोह ) . (3) Proofness against final subtle most delusion spread over you by Maya माया  and (4) Life-clinging. Infatuation in its highest sense is, by its definition itself, beyond the possibilities of the control of  mind. Such infatuations do come and only the Divine Will of the Mother's Grace  decides when they would disappear. No human effort can be of any avail. The cases of Moha मोह  ( Infatuation ) and Maya माया  are beyond our ken. They are some special divine arrangements for some special purposes.
Let us therefore stop with with sexual-attraction-proofness. There too nothing can be done without Mother's perfect Grace. Mother however does arranges matters . High souls can train up themselves with Mother's and Guru's Grace , to remain as unruffled as before a lifeless wooden bench with a lady's picture carved thereon. This process however so difficult to manage , as, unlike all previous practices , it is not one-sided mono practice. in most cases, it is a dangerous practice, unless Mother herself manages every detail. It can only be  a perfect Guru in the shape of  a lady that has also the fullest control over practitioner , his mind and body, if he at all slips. She must have the strength to save him and pull him out, if on the point of sinking. Such guru Mother alone can depute, but She odes it is certain.
Therefore under Mai-ism, the most difficult examination has been treated rather leniently and it should be enough that man passes with grace marks. It is enough that the man is true to his wife and that he gets money honestly in fair ways, and that he makes it a point to spend a certain proportion of his wealth for deserving religious charitable purposes.
Mai-ism is for using the terms " Money-greed and sexual lustfulness " and not  the centuries old expressions  " Kanaka कनक and Kantaa कांता  "  or " Kaanchan  कांचन and Kaamini  कामिनी ". It is not the woman that is the source of temptation, but it is the lustfulness in man. Mai-ism thinks it is an ungratefulness to denounce the sex of Man's mother, sister and daughter. A woman is in no way a grater degrading force than a man.
Mai-istic eye towards woman is not that of chivalry and appreciation of beauty, engaging manners, softness, tenderness and sexual sentiments or emotions. It is not again that of vengeance towards man , in return of the man's subjugation of woman in the past. Mai-istic eye is that of mercifulness, sacrificing , service-fulness and sacredness of mother. As between man and woman, Mai-ism wants to develop a true understanding of mutual indispensability and incompetitive  co-operative spirit of reciprocal love and service. The question of superiority, equality and inferiority is entirely irrelevant. Mai-ism wants a man to love and serve all women and not of any particular relationship or category alone.
Just as love and service have been there , but not religionised , so also , it is not that the idea of looking upon woman as mother is not there , but it has not been religionised . Mai-ism religionises Love and Service and the trying of one's best to look upon very woman as mother.
Mai-ism most emphatically states , rules for morality are for the development and control of one's self and for imposition on and accusation of others.
Rise above prejudicial routine religious mentalities and ways of looking and judging and dealing with things. Seek and follow the spirit. It is the sexual attraction itself that has formed a prominent element of the Divine Arrangement of ameliorating souls of both sexes. It is only the abuse of attraction that is responsible for any disastrous evils. At least these can not be evaded by  denunciation  and flying away. How far can you run away from the woman ? You have to conquer your lustfulness, by deep thinking, constant memory, cautious alertness, creating relishlessness and hard practice of self-control, with the temptation itself in your front and with mother's Mercy and Guru's Grace.
There is an invisible long warfare in the progress path of every soul, of an Infatuating power and a Resisting -power. a success or a failure in any particular case prove nothing in absolute terms. A resistance power of 2000 units will vanquish an infatuating power of 1000 units  and will have  amoral victory, but the very same units power will suffer  a humiliating defeat at the hands of 5000 units infatuating power. There is no greater delusion than to call as victorious  one who had no foe  or a negligible foe , to fight. The final achievement is the resistance power . Power of how many units is the test. And that sadhana of  a man has in its requisite, the training of a Motherliness-seeing eye. Looking from the higher plan, it is wrong even to imagine  infatuating power with a woman and to identify resistance power with a man. Man have no idea of a woman's mental and emotional world.
Motherliness seeing annihilates lustfulness , because of the working of so many associations and emotions, so very familiar to man. The sublimity of the ideal is that not only man is saved from the feeling of hating woman, but there is a germination of positive factor viz., love of the type one bears to one's mother.
Each sex has its own best or worst qualities and agreeabilities  and living conditions. The soul in the  body of  a man or  a woman has no sex; and any soul takes one sex form or another, according to the need of developing certain qualities  and paying off Prarabdha debts. Under Mai-ism, man has no superiority over  woman  either from the point of Soul-evolution or worthiness and receptivity for religiosity or spirituality or in the matter of securing Mother's Grace. Mai-ism means an equal religious recognition of both sexes.
" No belittling; no blaming, no blasphemy, no hating and no evading woman " is the Mai-istic teaching. A whole heartened effort has been made many saints to create a nauseating sense   by referring to dirty constituents  as scum, phlegm, mucus, bile, urine , blood, pus etc. That is also way, but quite at an elementary stage. Infatuation arises not simply out of physical beauty or the bodily charm and only as a hunger for corporeal enjoyment. Perhaps the underlying wisdom of the teaching is : " If all your discrimination has extinguished, at least stop before and desist from Physical action ".
" Kill your desires " is therefore the second teaching. Not simply the desire of sexual connection but kill all desires. Reduce the sum total of all your desires.
When the sum total of desires goes down, the infatuation, the temptation, and even the value of wealth and woman, go down.
Let us think of the third stage : and please note that as Dwaitism and Adwaitism are not different schools , but the latter is a continuation of the former , so here, too, any higher stage is attainable only after the lower stage is gone through, even though for an extremely short period and most progressively. After ' not hating and evading ' ( first stage  ), ' Killing all desires ' ( second stage ), comes the third stage : " Why not ask Mother to kill the demon for you ? You be doing what mother bids you to do , but let Mother kill the demon ". That is the secret of secrets  and remedy of remedies and that is Mai-ism.
Next fourth stage. Don't entertain inimical feelings even for your foibles. Deal with them gently, but resolutely, successfully and conqueringly.  Beside the laborious way of killing desires though Gnana, there is the further devotional way of love  and sweetness all around  with non-attachment and surrender. When you become an inmate of Mother's Mansion and a child of a Royal palace , you are safe.
In the normal course, without special effort and practice one can come to a high level of character ; but at a higher stage, he requires God , Guru, Divine Knowledge , devotion , religion  etc. for these reasons. So often the turn of circumstances shows, as if the world were seeking out good and virtuous men to be easiest victims of their exploitation. There  are so many miseries  for which a good man is not responsible . After several  sad experiences he concludes, there is something higher than mere acquisition of virtues, strong character and goodness. He sees the vast difference between man and man. He has become an inmate interested  with Universe and whole humanity. He studies stages of evolution of men.
The first stage man is happy. If he gets bodily happiness and attaches the highest value thereto. that is the only avenue of happiness to him.
The second stage man wants  the pleasures of his organs of action and sense in addition to what the first stage man wants.
The third stage man wants intellectual pleasure as well.
The fourth stage man wants the pleasures of heart  and sublime emotions as well.
The fifth stage man wants the pleasures of the highest type of philosophy, spirituality  and religiosity, in which God, Guru, Self, Religion, Universe etc. the major-most elements , have  their highest part and play.
The advance man realises the importance of the training of the mind. He takes it up, and there the street man and the higher man come in. There the distinction of sinlessness and sinfulness, good and evil, truth and falsity, action and inaction, righteousness and wickedness, all get in before him, with their so many different shades and various coloured illuminations.
For the man who is seriously intent upon making a substantial progress , guidance and grace of Guru, Mother's Mercy and the most intimate and subtle knowledge of spiritual lore become indispensable.  Guru will lead you to Mother. Mother will send you back to the Guru and by repetitions of such alternate swinging , you would be rising higher and higher.
God, Guru and Disciple are practically one . Guru-Shishya relationship is a personal one of love, service, devotion and surrender. Guru in the real sense can not at a time more than one. 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 one-ness are the main requisites for the best results of the relationship.
The most practical definition of Guru in this age of greatest struggle 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. It is 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  decide the nature of the relationship; not mere words and mere appearances.
Oneness with reference  to which there is the greatest ignorance, light - heartedness or duplicity, even in high-class educated devotional circles, Mai-ism 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. Tulsidas 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 was not known to them. A lover of God or Guru says," I will starve but won't beg 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 higher lover says, with every cheerfulness ," Let Her please Herself My love and surrender will not budge an inch."
You can not be tolerated putting your wedding diamond ring in the box meant for your shoes, shaving materials and pant-clips. This love between a Devotee and a Deity , or between Guru and Shishya  is of an extremely high voltage  and its action and also reaction  is of 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 ). 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 or mantra  or science, untaught and nothing of his personal life unfold. The Guru had 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 an agitating powder  in his food  which excited vomiting and on such vomiting , brought forth all the substance 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 you have done ? If you had 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 you. Little time is left for me  and for you to pray together  to move our Deity to forgive you ". 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 died of heart-failure. The Guru wept immensely beating his breast and forehead  all the way to the " Smashaan Yaatraa " स्मशान यात्रा ( funeral procession ). He left the place all at once  and retired in the deepest solitude., in one of the caves in the banks of  the sacred river [ Narmada नर्मदा  ] with a life-long resolution, never to entertain any Shishya  and never to be the Guru of any shishya.
Mankind is usually selfish. Where there is just ordinary merry-making while going crowd saints , men are as loud as hawkers. where something substantial is to be gained  as from true saints  and true Gurus , they do not want competitors and sharers . Spiritual jealousy  religious passion of  monopolisation , preclusion of all others  desirous of approaching  a true Saint or a Guru, and even the displeasure at the idea of one's own Guru getting more and more popular , are all at least  imaginable things  for the modern man , with no knowledge an 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 uncontrollable rush of visitors  and heaps of garlands. Be on the safe side. Surely over crowded saint is a high saint, but don't reject the saintliness that you see in some obscure saint, simply because there is no  astounding paraphernalia  around him. Your decision about a jewel should not  be based on the jewel box.
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 and 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 surrenders himself to the Guru , remaining in the constant contact , when the Guru is so much moved with the love and service  of the Shishya , he actually sits down  with the chisel  and a hammer, to caret his own image  on the individuality of his Shishya . Rarest cases.

We have practically finished with the training of mind and we broach the subject of still higher nature  - the nature of man.
All best things said and done, man is the production and development of elements that have their limits, exhaustion, reactions and situations of helplessness. man is surely Divine but never forget, only potentially. A man shows climaxes of virtues temptation-proofness, but there is a limit. On degeneration determined forces getting stronger, the imitation gold begins to show. An artificial effort, a substantial watchful untiring force has been always required to maintain the highest level.

A man may attain superman-ship, but infallibility?  I doubt. Man is not made up of such elements as know, no deterioration and no decay. Today he is in the pit of ignorance. Tomorrow he raises himself to the highest point of Divine Knowledge. If an effort is required to rise, an effort is also required not to fall. There is no absolute risenness with an absolute infallibility. There is, however, a stage, just like that of a dry coconut, entirely separated from its outer shell and touching the shall at no point- a perfect whole without a crack or speck. That stage is possible for fewest blessed, but don't confuse matters. At that stage, a  man is neither a man nor even a superman, but a Jivan -Mukta जीवनमुक्त. The man is then no man, not even a superman. He is pure, then disentangled soul, with absolutely no connection and not even the earthly consciousness of his body, mind, heart, head or soul. Till that stage of a complete transformation is there, the fallibility is there.

And here comes the importance of Mai-ism. It says," It is alright, you may goon with the hardest struggles to train your mind as described before, but that is all laborious. surely do it. You have to do it, but your task will be facilitated to an unimaginably great extent, if from the very start you undertake it, with Guru's Grace and Guidance and with Mother's Mercy, at your beck and call. The progress rate will be still greater, if you also develop your loving nature, loving Guru, God and God's children.

It is hidden the great truth, which Mai-ism relies upon and emboldens it to regard vice and virtue, self-control etc. to be secondary and even dispensable, if the Love is developed to a wonderful strength and in the right direction.

Few people understand why in Mai-ism, Love is so much valued and why the first requirement is " Love all ".
All goodness, happiness and peace of mind result from Love  - Love of all different selves in and with Mother and one's own self. It is Love that develops a particular admirable emotion, character and behaviour. Love helps, give, prays, feels grateful, appreciates and returns, give and shares. Love results in trust, faith, cheerfulness, contentment, forbearance. magnanimity, mercy, forgiveness, confidence, honesty, dignity, charity etc.
Love is liking, being attracted to, feeling pleasure in, being ready to sacrifice for, wishing to be nearer to, burning with THE  desire of embracing and being embraced by, absorbing and being absorbed in, pulling and being pulled in by intense living. Love has its symptoms: Mahatva महत्व, Mamatva ममत्व, Sankocha-Rahitva संकोचरहित्व, Sevaa सेवा, Samaagama समागम  and Samarpana समर्पण  [ Overvaluing, felling of my ness, non-difference feeling, service, the desire of constant contact and self-surrender ].

Love is levelisation. Love is the root of all virtues and the sacrificing struggle for the realisation of unity. Love has its own limitlessness, mysteriousness and miraculousness. Love is a strength, fearlessness and regenerative ness. Love is humility, patience, forbearance and endurance. Love is the power of fulfilling and conquering. Love is the power of expansion and transformation. Sublimation of love secures Salvation.

If there are two words which the Founder recommends the most, they are Karunaa करूणा [ mercifulness, pity, forgiveness and forbearance ]  and Akartritvam अकर्तुत्वम  [ the belief: I am not the doer, I am nothing myself, much less the actor ].

Regarding Karunaa, the Founder's daily prayer to Mother is," I have grown up to be what I am, by the mercifulness of the world and one and all helped me. It is purely only out of Thy Majestic Mercifulness, that I have got Thee as my Mother. Let it, therefore, be, by Thy Grace, that even though my act of any mercifulness involves me in any distress or misery right unto death, my mercifulness does not waver a whit. "
Pray to Mother Mai." I do not want riches, nor pleasures, nor do I ask from Thee, the boon of being exempted from all miseries of so many lives to come. What I want is that the afflictions and the torments of the worldly people be reduced, on their talking to Thy speediest path of Love, Service, Devotion and Surrender." Say to Mother, "Let me only devoted to Thee, resorting to Thee, and enjoying the happiness of serving Thee and Thy children."

While Karunaa करूणा and Akartutvam अकर्तुत्वम् are being recommended to the spiritual aspirant, there are points of rebellious disobedience and intellectual dissent. " What an impracticable advice! " In the first place don't associate with bad men. If you are conscious of your vow not to be merciless, your natural instinct places a barrier on your association with bad people. You form your circle of the most virtuous friends. Second thing, although there is rottenness all around us and although we surely stand the chance of being sufferers still on minutest observation, it will be seen that there is something within the heart of worst men and some another thing  within the heart of the most innocent and virtuous man  which both go to help the virtuous defenceless. Have you not found in ordinary life how many men desiring to hurt you gets unnerved and confused because you don't give him any cause whatever to pick up a quarrel? He may yet start quarrelling, but it requires him to invoke stronger brutality. Have you ever observed that a certain atmosphere established by you of a certain courteousness by yourself respecting others and showing kindness, make anyone who is intent upon polluting that atmosphere, most uneasy? That invisible Divine influence is much deeper than usually thought. There is a Divine protection for the virtuous and innocent. Although it is not that the protection is full and ever, that there is pretty strong protection is a fact of certainty observed and experienced.

I have been merciful to Thy children, as far as I can; be therefore also, Thou merciful " is the Mai-istic attitude.

A devotional bird pair on a tree, was under calamity, above and below. A hawk above and a hunter below with his arrow aimed. How can Mother save?  a serpent came out from a hole near the hunter and gave the sting. The hunter died and the discharged arrow killed the hawk. Mother's ways of protection are unknown to us. People must have eyes and brains. Such wonderful experiences are met with, even in daily life.

Self-surrender of the distressed is a case of Artaprapatti अार्तप्रपत्ती. Against this, no hypocrite of Nishkama Bhakti निष्काम भक्ती  ( devotion without desire ) should take objection unless he is really a theoretical Pandit पण्डीत ( scholar). Mai-ism admits and accepts Sakama Bhakti सकाम भक्ती  ( Devotion with desire), or better still, it concedes and changes the definition of ' Necessities ' and 'desires'.The Bhakti is Sakama ( with desire ) or Nishkama ( without desire), not by the point blank fact of making or not making a demand. The demand may be for a necessity or a desire. A necessity is something which you can not pull on without, and which not only you but all around you, would call a reasonable necessity. Under Mai-ism the demand for necessity is not Sakama सकाम. It is only a variety of Artaprapatti.
There are two other issues which decide the nature to be the one or the other. According to as you remain agitated or unagitated, always occupied or least occupied with anxiety about the thing demanded an according to as how you take the consequences in case the demand is not fulfilled, your Bhakti is Sakama or Nishkama.
Everything depends, on what you make your God to be to you, and your relationships with your God and your stage. If God is Mother to you, then, there is no meaning in the belief of pleasing Her, with a loveless sycophant's servile recitation of Her virtues and glories in an intellectual ornamental manner. None acts that way with one's own Mother. There is every right for a child to demand enough food to satisfy hunger and to be protected against actual calamities and to demand and enforce Her not leaving you during your illness and hardest calamities. To be running to Her and weeping out all ebullitions of one's grief in Her lap; to be making every confession of one's folly and misdeed with every confidence or fearlessness; to be seeking protection and to be praying to be accepted, however wicked: - this is every child's claim on Mother. Your rights and claims on your Mother are proportionate to and based on your love, service, devotion and surrender to Her as your Mother.

Thus in a word, it is not for you to weigh justice, while you live the life of mercifulness to one and all. You have surely to suffer in some cases, but you have all along the protection of the Divine Mother and the neutral world. Take now the other view. Even as it is, for a man of a spiritual aptitude, how poor is his brute strength to hold his own against the wicked world? Why not then make a virtue and a claim of what people call a weakness?

Regarding Akartritvam अकर्तुत्वम  [ non-doership], ( KARTRITVA-BHAAVANAA-VIHINATVAM कतृत्व-भावना-विहीनत्वम), the irreligious man jumps and pounces and argues: " In that case, we are not responsible for all wrong, bad and sinful acts that we do ".
If you want to be really great, create the intermediate mentality: " All my good actions are by Mother, all my bad actions are mine ". There are three mentalities for the spiritual aspirant in this connection. First," I am responsible for the good and bad actions  ", Second, " Whatever defective things are done, are done by me, whatever good is done by me is due to promptings of Mother ".  Third, " Whatever I do good or bad, that I do as prompted by Mother ". If one has arrived at the third stage, by actual wading through the experiences, by the time he reaches that stage, all evil tendencies  and passions have subsided or even vanished ."
If you have honestly reached that stage,' When you believe that everything is done by you on prompting from Mother, you soon get suspicious, about your wrong thoughts desires and actions as Mother cannot be prompting you to do evil things. Evil suggestions and decisions cannot be but yours. Suppose you have begun developing the idea that you are merely the instrument and that therefore you have left off all your censorship of your thoughts and actions. Further, suppose by the remotest chance that some undesirable actions pass through your hands; in that particular case, if you are true to your belief, you have no right to question " Why ", when you have to suffer. If your that action is of Her own will, your suffering also of Her will.

Akartritvam ( non-doership ) should not mean hand-folded sittings, irresponsibility for bad actions or injustice crying about punishment for the same. And that is so because in fact, in the womb what appears to us as a complete non-doership, there has been always invisible sub-consciousness of doership.
In religious true understanding, there are so many seeming confusions and contradictions, which are removable only by the Unseen hand, that works wonders with an extremely delicate working, which laughs at the human limitations of cause and effect, logic and reason, experiment and conclusion, proof and judgement.

The whole indefiniteness of our religious thinking arises as under 1] Opposites often lie interpenetrating 2] All our judgement are relative 3] The full data are never before us. 4] We always think with a preconceived mind. 5] We have pulled away to one extremity or another. 6] So many truths can never be realised without actual experience etc.
Each teaching has its own relative value, for a particular mentality at a particular stage and at a particular moment. A layman finds contradictions because whereas all the teachings are huddled up in a book or a talk a few hours, his mind can not transform itself to see the consequential order between the seemingly contradictory things. whenever you have religious difficulties, the best thing is to try to solve them yourself. Mostly you will succeed in finding the true solution. If you don't then place your difficulty before your Guru maintaining every decorum and delicacy with your humility approach and respectful loving attitude. When God's Grace opens up your eyes, Guru's one word becomes more than sufficient with illumination.
Hence, Mai-ism insists God and Guru both, neither God alone, nor Guru alone. It is the spiritual Chaitanya that alone works. The spirit flows from God to Guru and from Guru to Shishya.
Teaching varies not only from one teacher to another but from the same teacher to one man or another, not only that but from the same teacher to the same man, according he is at one stage or another after some progress. The underlying truth is the aspirant is gradually led from one stage to another.
Instead of spending our life in a foolish impulsive way it is desirable to follow the Guru's teachings of "Be doing righteous actions " and of " Don't leave your duties ". We should not forget that we can not remain silent or actionless even if we so determined.
But when we see the fruit which we believe to be the result of our action is adverse, we get despondent, sorrowful and dis-spirited. Here the Guru holds us up by giving us a second teaching. He says," You can't keep up your working vigourousness without the idea of fruit., and there is no certainty that every good action if yours will be unfailingly crowned with a good result. The best mid-way, therefore, is that you continue to have the consciousness of the fruit, but you dedicate away that fruit to God. " Doing once duties leaving the fruit as dedicated to God is a satisfactory and countable stage.
But the aspirant can not all the time remain satisfied, with a stop there. He gradually entertains a desire to pass from the realm of action into that of inaction. He gradually practices the renouncing the idea not only of the fruit but also the ownership and authorship and thereafter the memory of action. Gradually he begins feeling," I can do nothing ". And finally believing  " I am nothing ". He has to remain yoked to action, even while advancing in stages till actions leave him. The religious alchemy  is " dis-interested and God dedicated action "  Be doing action, yet don't permit its  action-ness to degenerate you, that requirement is secured through God-dedication."
On the soul reaching the higher stage, it is yet kept linked up with action. Then nothing can be so agreeable as taking up the work of public religious welfare.  Finally, a time comes, when the highly advanced soul's devotion and desirelessness and the consciousness of nothingness become so very overpowering, that it is impossible for him to do any miscellaneous inferior duties. It is only when that stage is reached that the teaching about ' Remain absorbed in Me " becomes applicable.
This is only a rambling specimen of various kinds of weavings that can be made out of religious highest truths.
A man with all his boasts of Science with microscopes etc. has yet remained blind and his blindness is endless. Till now, man has not been able to bring peace, happiness or goodness. Evil has not been eradicated.  Founder says," Take therefore the cash and let the credit go." Live your life as straight as you can, conquer your mind. You have to practice these principles of Love and Surrender with Service and Devotion spread around you with a universal outlook.
Regarding Akartritvam, let your prayer be: I know neither virtue nor vice, nor I can withstand the falling into the clutches of the latter. My only consolation is that  I have burnt out all my egoism of being the actor  and developed my faith in believing," I am doing what thou drivest me to do."
On 2 - 7 - 1943, in Hubli the lady whom the Founder had accompanied to Ramanashram, was discussing the subtle-most subject of Sakama Bhakti. Said the Founder," not only begging is bad, but the very offering of the demand prayer, in the first place means, you are discrediting Mother with not being able to know what is passing in your mind. Further, if you are a devotee yourself, you are discrediting Mother with a bankruptcy of Mercifulness. When we are praying with a demand we exhibit our ignorance, distrust and funkiness from self-surrender. When we are meditating, we are pulling the Formless and Attributes Mother, to be having form and attribute. When we are reciting hymns, we are trying to limit and deform the indescribable  Mother. When we say, we are going to Mother, we are denying Her omnipresence. A true devotee of a Divine Knowledge is only in a whirlpool, what to consider ' as ought to be done '.
" I only pray to Mother in that stage of helplessness, thus: " Take my mind to be Thy weakest child. Let my body be Thy temple, consider my any words to be  Thy prayers, consider my walking moment to be the holy Pradakshinaa प्रदक्षिणा circumscribing around Thee. Consider my any enjoyment to be an offering to Thee. "

" Sharanaagati " शरणागती ( Surrender ) and Mother's Karunaa करूणा  ( Mercifulness showering ) are one - exactly balanced. One thing is the other side of the other. MAI SHARANAAAGATI KARUNA EKA माई शरणागती करूणा एक  Self-surrender is the bedrock of Mother's religion. Self-surrender means " Thy Will and my joy in seeing that  Thy Will is fulfilled". Outwardly it is below all merit, but inwardly, the most efficacious remedy. As a matter of fact, self-surrender is an independent royal way as good as Karma, Gyana, Bhakti or Yoga.  


It is interesting to see the allied ness of Self-surrender and Adwaitism. Popular adwaitism means a belief of unreality, non-existence. Mai-istic positive of Sharanagati is not a disbelief of the Existence of a Delusion, but the training of the mind to remain uninfluenced as if nothing existed independent of Mother's Will.
Nothing can' be neglected. They form the basis for the realisation of  'Everything'. Let therefore the Impersonal God be thought of after you have attained Personal God. Let Adwaitism be pursued after the attainment of perfection achievable through Dwaitism.
As I grew up in years, I realised my folly raising cries in the wilderness and pouring nectar over barren lands. I feel like a scientific musician, singing behind a drop scene, unseen, and unseeing, who after exhaustion on doing his best, has found there is not a single soul as the listener or the audience. The songster is not be blamed because when he passed in through the theatre compound, he had seen vast crowds. The songster laughs at his own delusion of mistaking the pin-drop silence ( a result of the absence of listeners ) for supreme appreciation by a large audience. Anyway, the songster is none the less happy. mother has heard him and accidentally all the songs were psalms to Her. He has served Mother and that is the fullest recompense any pigmy man can aspire to.
Mother! I  find no place for me to lay my head in peace. " In my Mother's lap " was the first lecture given on the opening of the MOTHER'S LODGE. Service, surrender, with love and devotion, to the one finalmost Thee, Thy pets and Thy children of humanity, is the only remedy. I have no craving for that infatuating word "Religion" with so many prejudices attached thereto. Let the world talk of Mai-ism as a remedy and not as a religion.
Not a single day has passed, when I have not asked myself, " For whom have I been writing ? " and I have no answer. I have been only serving my most beloved Mother, to give a joy of mother enamoured idiotic child.
My mania is over. I might have hurt many. I assure all those hurt, that I have no personal ill-will, either to moderners or too bigoted to followers of Adwaitism or of followers of different saints or with those infatuated with the ways of western living or scientists, atheists or the holiest but narrow-minded orthodox people. I myself am the scion of a most orthodox Brahmin family, but I am a conglomerate of scattered bits of all varieties. In my college days, being fond of inverting things, I interpreted," Mukam Karoti Vaachaalam " मुकं करोती वाचालम् reversely and prayed to Mother," Oh Mother I want that Grace which will make me mute of chatter-box ".
My last words for my sister and brothers : So long as you have the worshipful reverence for your saints, devotees and Gurus it does not matter, if you have none for images, scriptures, temples, pilgrimage places and none for your traditions, costumes and defined  ways of living ; so long as your hearts , even though temporarily and only when overpowered with misery, turned towards Saints and Devotees, so long as you have a feeling  of having been blessed  on prostration to living Gurus, Saints and Devotees, all the spiritual victories  and finally to be won for you.
You can be happy provided you have decided to make others happy. There is no other way. Spirit is more powerful than matter. There is some inexplicable working which is making a man full of love and devotion and service, least liable, not only to disturbances from the world but to diseases, physical irregularities and various indispositions. So to say, on leading that sort of life, you become unapproachable to evils and unassailable by rude attacks of injurious men, hard situations an disagreeable circumstances.  Something generates in you which gives you an invincible power, not only intellectual, moral, religious but the very physical power of the body itself. You don't contract the disease, and if you do, you recover much sooner. You have the fewest enemies; you have the smallest perplexities of life. Believe that your happiness and misery solely depend on you. And what is your equipment for highest happiness and minimum of misery? Your virtuous life, non-attachment and celibacy on the one hand, and your devotion and surrender to God on the other, with love and service.
Superior devotees, during their hours of communion with God, get a promise-ful boon from their believed Deity. It is that a particular mode of approach and worship and a particular compilation of praiseful expression will move a particular manifestation of God to the maximum. The modern man asks," Why that preferential treatment ? ". For instance," Why Markand Mai ? and why not G -Mai ? "was once an unnerving question. What answer can the Founder give? Founder silenced the questioner, on owing defeat," Yes, She is G -Mai ". Few days passed. G would repeat Jay Mai and not Jay Markand Mai. Once he had a high fever. Having failed to get any relief, he began repeating Jay Mai; absolutely no relief; he saw a faint figure of Mother who said," My son's name is much dearer to me than my own name ". The man repeated the whole Mantra " JAY MAI JAY MARKAND MAI "; he had normality within a wonderfully short time. This is the experience known to the Founder in the year before 1935. The man wrote a letter about his illumination and sorrow for his past impudence.
To return to our subject:  a particular set up of a particular worship method, or a prayer or a Mantra or a Sadhana, in every smallest detail, has the unique advantage of innumerable multiplications, from age to age and man to man. The verbatim and literatim sameness is the greatest point. There are a certain sacredness and superbness and pureness; there remains no room for the smallest doubt or discussion about the purity and intactness. A particularly worded and a particularly detailed prayer or a worship, as once for all settled between a devotee and a particular Deity, invokes the attention of Deity. It puts the Deity in sweetest memory of the Deity's relationship with a certain devotee. There is earth and sky difference between being addressed as  "You, so and so " and " You, Mother of So and So". The Deity makes the good the first promise is given; the deity stirred up to grant the most immediate fulfilment of the desires of prayer-offerers and name-repeaters.
Universal Divine Mother has made a Nimitta, a namesake instrument of ".

Followers of Mai-ism should form their preliminary ideas first from " Mother's Message " and should thereafter go through the present book. If you have been attached to your Guru and Mother, you may undertake the repetition of " Mai-Markand - Ardha-Sahasranama ". It is the finest essence of five hundred names of the Sahasranama, as dictated in 1949 by Mother during communion, for advanced disciples who have established long-duration Guru-Shishya relationship.
For worldly man and woman, I recommend nothing so emphatically as Service and Surrender. Serve your parents, serve your Guru, serve your god,, serve your wife, children, friends, relations, serve your neighbours, serve all.No technique is required therein. Mother, Herself will lift you up. Mother has promised.  And that is Mai-ism.

Once a Master was training his disciple in Sharanagati; the Shishya had the great aptitude. After twelve years, it once happened that the Guru was out, and on prayer, the Divine Tripura Sundari appeared before the Shishya. Said She," I am pleased with your devotion, ask any boon. I would grant you even the final emancipation on your passing away". The disciple wanted not to be any the least immature disciple of his master; he wished for the glorification of the master on having trained up a worthy disciple. With this mental working, the disciple in all humility said," Oh Merciful Mother, it is majestically Merciful of Thee to grant me salvation. But I would rather prefer hell, if, by my suffering, others can be saved.". Mother blessed him with the highest happiness and disappeared. On Master's arrival, the disciple joyfully narrated the event. Said the Master, striking his hand against the forehead, " My twelve years labour over you has been wasted. Who are you to say 'give me hell' to save others? You have not yet fully understood me and my Sharanagati. My son, say, " Thy Will be done ".

A queen looked at her rear lane thrice alone in her lifetime. At her second look, she was pleased and surprised, that a girl of twelve doing the scavenging work years before had been a woman of thirty, with two children by her side. The queen felt doubtful., if this woman was the same girl, that she had seen eighteen years before. She was pleased to ask and her inference was confirmed. She told her," You became from a small girl to be a woman with children. You have been so patiently sweeping my court-yard for past eighteen years, but not a single day you have asked even the smaller thing from me ". The poor woman kept her hands folded and said,"Mother, Your Grace and glance is more than enough for me." The queen was moved; she said," You shall have no more to do this menial work. I am ordering my men to send you enough money that will enable you to live with a number of servants."
The queen managed a large sum of money to be sent over. Years passed. One evening, the queen heard some noise in the back-yard. Two sturdy young men were catching an old woman and helping her to move to be below the point of the royal terrace. The queen was disturbed. She inquired what the matter was. With humblest respects, the two men said, it was their mother," She is almost on the point of dying and her last desire has been that she should be brought over here and we have brought her.". The queen exclaimed," What is it not my Sharana? "  Said the two sons of an old woman," Yes Mother, that is your Grace-recipient Sharana. She was working here only the last Friday. She continued serving here, although she had so many servants and we, her sons promised to do the work. But she won't let us. Now we pray that Your Majesty advises and order her to lie peacefully permitting us to work here". The old woman with her tottering hands closed the mouth of her son. She could not bear the words which would mean swerving from her self-surrender. She looked up at the queen with folded hands. Tears fell from the eyes of the queen. They fell over her face. The queen passed immediate orders to her personal doctor to visit her Sharana and do all the needful to cure her. She breathlessly waited for information about Sharana getting safe. The news bearer gave the news, " On reaching home, from your Majesty, the old woman immediately expired".
This is self-surrender, Mai-ism relies upon and preaches.
The Founder while closing this book, sheds tears, the final ones to be known by the blessed readers of this sacred book. " Mother, I have danced enough at Thy bidding. take me back now  to the goal  desired by thee for Thy wicked son."
"With Thy eyes, My eyes United, Do Keep Perpetually' Remember, Don't fail, Repeating Mother, mother's make me die in Thee! Oh ! Ye !!

                                    MAI SWARUP MAI MARKAND

If Love is Mother and Mother is Love, I am Mother's and Mother is mine. Mother bless the readers. Bless Thy followers. Bless Thy surrender seeking. Be Thou pleased with anyone that repeats Thy Sacred Name. On Thyself being propitiated and pleased, let the little universe of every devotee of Thine be most pleased, satisfied, comfortable and happy.

Let it be Thy Grace that the rulers led the ruled into the righteous path. Let good befall to a lot of all. Let the Universe be happy with rains, crops, contentment and prosperity.

Make Thy devotees live in peace and bliss without fear. Make all beings to relish pleasure in attending to their duties and on attaining duties and on attaining their spiritual welfare.

Make the wicked virtuous, make the virtuous successful in attaining their peace of mind. Make tranquillized souls free from bondage. Inspire and help the freed to be taking up as their life mission, the work of helping, loving and serving others to free themselves through Thy Mercy and Guru's Grace.

May all be freed from dangers. May all understand and attain good. May all be living nobly. May all be rejoicing in the Universal spiritual good of all.

Mother! Make all happy, free from all worries and diseases and all calamities. Make each and all of us enabled to enjoy the Best, what is Divine, Sublime and Good.

Jay Mai Jay Markand Mai,

Jay Markand Rupa Mai

Jay Markand Rup Markand Mai

Saturday, September 15, 2018






  Till 1940, Mother had preserved me from the poisonous contact with the world. How can I convey to you my feelings of wonderfulness and gratefulness to Mother, for having kept me enwrapped up at the end of Her garment just touching Her heart? To protect me against the bitter blasts of the cold and heat of the worldly winds.
Will you believe I am shedding tears when I am writing now?At any rate, you can not have the mental state which I am passing through. They are tears of my ungratefulness and joy on eye-opening. I wished my eyes were never opened at all to the trickiness and wickedness of the world. What I have ultimately gained by losing my ' child-like state'? I bless the age when anyone can cheat me and triumph over me when I can be nothing like a hard nut to any one of the worlds to be dealt with anyway and even swallowed up. Why? My heart chokes to speak out: Why? My Mother in that stage of helplessness never left me away. I had my arms around Her neck and yet as if I was likely to slip, Mother was impatiently pressing me and holding with Her strong hands on my back. The moments when my small little whole self-was not stuck up and riveted with Her portion between the neck and the waist, were few. As I grew up and became too heavy, I was taught moving ; but yet such moments were only a few  and counted as when Her eyes were not at all the while after me  and at my back when I annoyingly said first to myself and, then to Mother, " I am no longer a baby, no longer a child, I am a boy can't you see ? I can take care of myself. I can think out my problem myself. I can make my own way ahead. I know how to make my progress; why should you be entanglement in my way, following me where ever I go? "
On a fine evening, full of ecstasy, why a motor was carrying the Founder, most cautiously along the fringe of a deep valley, at the dusk, with a fragment of fear as the night was approaching, the Founder was making an oblation of his tears to his dearest Mother in the valley, with these words: " गोद बिठा जब, मूल न जाना, जाना, तब नही गोद बठाना, माई कुपुत निभाना -  छोड चरण कहा जाना "
" When I was being made to sit in the lap of Thee, Oh, my Mother, I had no knowledge and idea of my blessedness. When, now, when I have an idea and craving, I am now not permitted by Thee to sit in Thy lap ". " Mother Thy ways are mysteriously unfathomable. Let Thy will be done. I only prostate to thee and pray". " Somehow because of Thy own majestic Mercifulness, tolerate Thy wicked son ".
" As unto this wide world, I went forth.  There gained ample worldly wisdom Lost sweet innocence and Thy Kingdom. And my place on Thy lap, as a wicked son. Oh Accept me as I am, Blessed one " Jay Mai Jay Mai Jay Mai.
Today hundreds sing these lines, translated by late Bro. A.S. Mundkur with other Founder's psalms. Let the tears shed in that valley carry their fruits all over the world. I do see, though most faintly, Mother's motive. She is passing me through boisterous boyhood and mischief-ful manhood, to make me more and more beloved and better and better innocent and Mother-absorbed baby. The repeated and alternate process of dipping an impure gold tablet in corrosive chemicals and velvet pieces, until it becomes full twenty-four carats gold.
It is at the end of your travel and travail, that you know how very gracious Mother had been to you, while you were cross with Her for keeping you simple enough to be cheated by the world. At the end alone you realise, that was to make you pass successfully through and turn you to be proof to any and every calamitous situation that can possibly arise. To carry you to the stage where you can challenge the world saying," So long as I have Mother's Mercy and Guru's Grace with me, come what the world can crush me with. "
Well then, equip yourself with Mother's Mercy and Guru's Grace both, through Love Service Devotion and Unconditional Cheerful Self Surrender, and begin fighting your enemy, one after another and make your headway towards the  Kingdom and Capital of Mai. Is that difficult?  No. Is that easy? No.    It is difficult or easy as Mother wishes that thing to be for you. Mother reveals Herself to such beloved ones of Hers as have their eyes opened by Her with the celestial ointment of  Divine Knowledge, on their fixing their minds on the Lotus Feet of Mother.
Proceed slowly, but steadily, most cool-mindedly. It is no a day's work. The greatest advantage with its uniqueness is that every step you gain is a permanent achievement. Start from the very alpha, even if you are at the age of sixty. Go rung by rung over the ladder. So that you don't slip. Wait and stop if you are feeling nervous and giddy. Even recede a few steps if need be.  Let not your goal be out of your site any moment of your life. Know it, sooner or later, with your maintenance of happiest relations with God and Guru, the Kingdom is bound to be yours.
A pass-ability even with grace marks, should be acquired in what is expressed as gratefulness, greatness, goodness and givingness, before a man is really fit for the further two stages of godliness and goingness.  These are the six G's of Mai-ism. By giving is meant not the mechanical parting with money as that a poor man can not do, but giving a higher return than an average man.
The man who has passed these four stages has good relations with all around him. People hear the fewest complaints and rumours about him. He has no peevishness. He is not put out as soon as there is some opposition. He has the same respect for the others and others' opinions which he expects for himself, he has the same consideration for their conveniences and comforts. If someone is wrong with him, he says," Days will pass and we shall again be friends ". He has trained himself to look at any question, placing himself in the position of the person dealt with. He is able to see things not only as himself, not only as his opponent but also as all concerned and all unconcerned. He is able to charitably view any situations from all sides and all angles. His greatness of intellect and outlook is not without goodness. His superior intellect does not make him a selfish master over others. He is not the exploiter of the less intellectual or the less experienced. He is not petty minded. He does not identify himself with his wife and children alone. He has the soft corner for every one of the humanity.
He never takes advantage of someone's helplessness. He thinks it is meanness to profit by the helplessness of others. He does not distrust others unless he has substantial grounds to distrust. He does not see bad motives. He does not believe in the inherent badness of others, even when he is actually experiencing it and even suffering. He thinks very likely he is in the wrong when he is thinking evil about others. He tolerates people hurting him, rather than he be troubling others. He takes every precaution to see that he does not take any good man to be a bad man, does not matter if he has to suffer as a result of his blunder of taking a bad man to be a good man.
Mai-ism draws a sharp distinction between religion and religiosity. Religiosity is the state of being and doing what religion asks you to be and to do.  It is the burningness and coolingness of the Sun and moon. take a high standard of understanding and outlook. To you, your Rama and Krishna or Shiva may be gods. Your Vedas and Geeta may be God's words and revelation. But what are they to the non-Hindu world? On the other hand, you live the life of duty like Shri Rama, live the life of non-attachment in the midst of all the temptations like Shri Krishna, live the life of complete renunciation like Shri Shiva. Even if you are living in midst of people whose very language you don't know your language, you will see in their eyes a love and reverence for you and a desire to intimate you. Religion without religiosity is a corpse. Your living should preach your religion and not your scriptures and loud lectures. Preachers must be witnesses and living models and neither lawyers nor professors.
Mai-ism is extremely practical. Its long and perhaps even tedious instruction should not cause any disappointment. Once Mother's Mercy and Guru's Grace are secured and retained, Mai-ism tells you, most assuredly, you are sure to pass. How many years you are required to be under the coaching is a matter of your capacities and exertions and studiousness.
Once let it be firmly established that a man deaf and a dumb, a man lame and blind, a man with no education and no schooling, can be religious under Mai-ism. Religion is to be seen in the life you live and not in words you speak or right or in some particular external ritualistic actions or observances that people call as religious.
Well then, the first prostate to your God and Guru. First, have the meditation of your deity and Guru whoever it is and invites blessings. Don't create a bad feeling around you, but make out a list of divine, demoniacal and intermediary persons, as you move amongst your relations, friends, acquaintances and strangers in the world. Just as you don't go to plague-stricken areas especially during delicate hours of night, so also make it a point to have as little to do with unsuited people as possible. With all persons except them that you select out as divine, let your relations be formal, happy, smooth, jolly, harmless or obliging as you meet a co-passenger in a train.
Those select persons are your kith and kins on the spiritual plane. You shall have to meet them so often and have dealings with them. Even though in the worldly relations you may be quite remote, you will be brought together at some Guru's, God's or Saint's place, or sometimes through correspondence etc.
So, the Founder introduces you to your God, Guru, Geeta and your gallants and gloves ( your real kith and kins ) and the globe. The life you live on your own restricted globe with your gallants and gloves is your spiritual or religious life.
Let us then have some idea as to how a religious man and an irreligious man live or seen to live, how are the temperaments of both formed. As a matter of fact, this should be the first natural question of any spiritual aspirant who wants to make a spiritual progress. This world is so much of full contradictions and hypocrisies, that is hard to distinguish one type from another.
The man, by nature, with no spiritual culture, is crafty, busy with laying snares for others, deceiving them and having his self and self-serving as the be-all and end-all. The religious man is simple-hearted. He evades all approach to and by evil, and in whatever he does, he first thinks whether his actions will be pleasing or displeasing to God and his conscience. In a matter of worldly gains, he keeps own self always in the background.
The man by nature never likes to be troubled or to be checkmated in his liberties to go his own way; he does not like to be defeated or subjugated to any control or to be obediently serving any other being. Any yet wants mastery overall others around him. The religious man considers every trouble in the pursuance of his religious course to be a definite gain which makes him harder. He does not dislike to be under a restraint and feels pleasure in serving others. He loves to be disciplined and humble.
The ordinary man has his eye always on whatever benefits him the most; whereas the religious man has a consideration about the maximum benefit to many and all. The common man runs after the fame whereas the religious man does not crave for name and fame. The usual man is trying to cover his faults and to look much higher than what he naturally is. The religious man feels no shame in being known as he is, and feels at times relieved in making his confessions with compensations to the aggrieved. The usual man loves the ease, comfort and pleasure, wishes all his desires to be immediately fulfilled and looses his balance as soon as anything contrary to his wishes takes place. The religious man weighs all things in the scale pans of eternity and is, all the while cool and quiet, being sure that he is depositing his merits in a never-failing Bank. The ordinary man is always for secrets, privacy, exclusiveness and for getting. The religious man keeps all his cards open, feels oneness with so many and gets pleasure in giving and sharing his joys with others.
The common man is all the while, looking at his body and sense and their pleasure. The religious man has his concern with soul and improvement of his mind and character. The worldly man wants to do nothing without a multiplied return. The religious man is just the reverse of nature. He does not go under the obligation of others and consider services rendered to others as his duty to his fellowmen or to the children of his God, or to the very same soul of his in other bodies.
The religious man has a greater sympathy towards virtue, innocence and Godliness; the other man towards pleasure, intellect and power. The one loves justice and truth, the other love conquest and holding his own. The usual man is always complaining of his wants and discomforts and is always discontented. The religious man cheerfully and contentedly, with hopefulness in better days to come, and with renunciation to the will of God, passes his life unhesitatingly and smoothly.
The common man needs news and thrills day-to-day. The religious man loves constancy. The usual man turns everything he can lay hands upon to his own advantage, disputes and quarrels. The other man tries to bring about a reconciliation, accepts defeat or retires. The common man revolts against Divine Will and Wisdom. The other man obeys and submits thereto.
The above is the rambling description. They alone are truly religious under Mai-ism who do or do not live as both ways narrated. Just find out your place, in view of each and every line written here.
As we go on advancing, we have to come to certain thumb-rules and formulae. It is not possible for a man to be every time fundamentally thinking every case that offers itself for forming a decision. In so many cases he has no time to think. At the same time, man can't go on experimenting all his life and inviting failures with the deplorable waste of time. He, therefore, once for all, decides, that in such and such case, he would immediately act in a particular manner. It is in this that makes a man to have certain beliefs and principles based on his own experience and study of things around him, to save his time, mental labour and trouble. Let a particular situation arise, he acts in a particular manner automatically, without weighing all the pros and cons. There arises a need for ready-made prescriptions when the demand for decisions becomes pressing.
To recapitulate, for instance, in case of Mai-ists, their first formula is Love, Service, Devotion and Self-Surrender; and the next one referring to their progress, that of gratefulness, greatness, goodness, givingness, godliness and goingness. Goingness is the same thing as merging into Mother. After a long period of godliness as its culmination point, comes the goingness. On the usual plane, it means the submergence of all diversities into the One Unity, wiping out all distinctions and differences and going away from the magnetic field of worldliness and having no desire remaining to be fulfilled, or no action remaining to be done. It is ceasing to have a separate existence, or on the highest plane, it means Emancipation or Salvation. Please note under Mai-ism, Emancipation or Salvation does not mean the extinction of the individuality of the Soul, but the perfection of the soul to the highest stage of enjoying universal conscientiousness and existence. Individuality after Individualism is gone. Just like the well-known stage of living after death. Please note the extreme subtle point of belief. Mai-ism does not believe in the unreality of the world, except only in a figurative sense, nor in the annihilation of one's soul on salvation. Mergence in Mother is not becoming nothing but is the same as Mother. The drop does not evaporate and lose its existence, but has all the attributes of the Ganges with which it unifies. 
While coming to the formulation so very necessary at the advanced stage, there are many interesting recipes by different religions, different saints and different devotees.
Kabir's simplest formula is " Pray to God and feed the poor ". Saint Tulsidas gave his formula of " Consider another's wealth as dust and another's wife as a mother ". Mai-ism says," Raise mountains of service to others and deluge rivers of love to others and be always watchful about collecting the treasure of merits or assets and creating the least demerits and liabilities. "
The important recipes which a Mai-ist would do better to have  before his are these :
(A) Religiosity has as its four foundation basic corners - Satya, Shaucha, Tapas and Dana - truthfulness, purity of thought word and deed, self-mortification and mercifulness. Self-mortification has its simplest form in the Mai-istic virtue of Service, and Mercifulness is only another word for Love.
(B) Manu advises Ahimsa, Satya, Brahmacharya and Indriya-nigraha. ( Harmlessness, truthfulness, non-stealing, celibacy  and sense control )
(C) The more general and less technical and most common things to be constantly dealt with, in case of almost every man, of what has been so very popularly called the six enemies ruling every man internally. These are Kama, Krodha, Lobha, Mata, Moha and Matsar. Kama ( काम ) or the desire is the inner urge which makes us indulge in thoughts and imaginations of certain pleasures, usually denied. Krodha ( क्रोध ) or the anger is the hot and strong feeling against somebody or something who or which comes in the way of the fulfilment of our desires, which displeases us and makes us attack, injure or destroy the disliked circumstances objects or persons. Lobha ( लोभ )or avarice is a passionate desire for possession of things , which we can not possess in usual course, without going out of the righteous and just way of things, which prompts us to be unfair, which disturbs our mind and discontent and makes us dead  to the delicate feelings in the matter of consideration for the happiness of others. Mada ( मद ) or pride is extremely exaggerated notion of ourselves, which results in contempt and ill-treatment for, and to, others inferior to us. Moha ( मोह ) or infatuation is the climax condition of a certain desire which makes you lose all your sense of judgement and action and bodily and mental control. Matsar ( मत्सर)  or jealousy is the bitterness of heart experienced on seeing others happier, better off and possessed of certain qualities or advantages more than you, which you desirous of possessing.
(D) The qualifications of the highest importance to them that have actually dedicated their lives to the spiritual development are the six helpers of success: Shama शम, Dama दम, Uparati उपरती, Titiksha तितिक्षा, Shradha श्रध्दा and Samadhana समाधान - Quiescence, Control, Relishlessness, Endurance, Faith and Contentment.
The most important recipes for the common man for daily practice and constant watchfulness are ( A ) to ( C).
Religiosity is not only an intellectual assent to a certain set of beliefs and opinions of the external observance of certain practices, labelled as religious.  It is determined effort to live once lived in a different way with different ways of thinking and a different definition of progress and a different goal.
Religiosity must be measured in terms of denying ourselves, controlling ourselves in midst of temptations, tribulations and the natural desires to run towards the objects and actions of our sensual desires, and of our being useful to others around as well. Such people as are extremely reluctant to bear any wear and tear, on account of and for any other things, are treated with indifference, antipathy and obstructions, by all around them, especially by the irreligious men. The more irreligious and self-seeking the society around you becomes, the higher is the price to be paid by a truly religious person for being permitted to progress in his different ways. That is the true situation in the newly - developed circumstances. YOU want self-improvement and facilities for a different type of achievement, whereas the world around you wants the maximum benefit from you. Love, service and sacrifice, therefore, come in demand, even though you may not recognise them as final requirement of religiosity, just by way of gagging by the mouths of irreligious obstructions around you, and securing their greatest non-interference and sympathy. In a practical sense, truly religious people are foreigners in the country of worldliness and can have a smooth running of their life with required facilities, only on rendering solid service and immense sacrifice for the natural residents of a country foreign to them.
First of all,  let there be a true picture before your eyes of what true religiosity is. No haziness. No indefiniteness. Follow and catch the truth. See for yourself, what is merely a shadow and what is the substance. That itself is the basic foundation of true religiosity.  First, from your full conception, your picture and your wish to be identified with it. Thereafter follow the ways of approaching the picture. The nearer you go you like it and love it; and more and more indifferent and relish-less you become, about all the other things around you. The more you love the more you loose yourself. The greater the loosing of yourself, the greater the extinction of all struggles, worries, anxieties and useless activities, resulting in the experience of unprecedented peace and happiness.
No haphazardness. No doing something somehow, in some manner in some moment. No half-heartedness.  No living with one foot on land and another in water, except to the extent you are pulled in and are unable to hold your own.No wrong notion of attaining true religiosity, which costs you nothing physically, mentally or financially. No exaggerated misbelief of Grace-showers without real deservedness. No dependence on, and expectation of, religious institutes and preachers around you, to keep everything ready for you. No dream of someone exerting for you and your getting the fruits.
Religious irreligiousness is much worse and more dangerous than open irreligiousness.
Hinduism and Hindu saints are welcome to have their own definitions. With them, it may be enough that a man is born in the Punyabhumi of Bharat Varsha and that he is born of sages or a Brahmin family. Mai-ism does not accept that. You must prove your deservedness, no assumption and no exception. If you are big cipher you have no right to be called religious. You have to acquire a certain stage. If you do not have it by the natural gift you must acquire it by exerting for it in a regular disciplined manner.
Make a simple chart of these recipes. Cast your eye on any window of Mai-Niwas, and you read the casting 'MAI'. Similarly, enter your room and your eyes must fall on a picture of your God, Guru and your chart, which latter you may change as you advance.
Even if you do such a simple thing, as, repeating a prayer, while you go to bed and leave your bed, that will bring a marvellous change, in less than six months. Let the prayer be in your natural language.   Repeat this : -
(1) Oh Mother, enable me to live my life with sincerity, purity, austerity and charity.( Stop at each of the four words, to enable you to form a picture of what each word means).
(2) Oh Mother, let me not utter a word of falsehood. Let me not harm anyone. Let me not covet anyone's wealth or possessions. Let me not have any sexual agitation. Let me not drifted away by my body-senses or mind to do anything which does not please Thee.
(3) Oh Mother, emancipate me from the enslavement of these six enemies over me that have taken full possession of my life - wrathfulness, pride, greed, infatuation, envy and desire.
(4) Oh Mother, teach me to be content with my lot. Let my relishness for the pleasure of the world, gradually dry away. Let me have full faith in Thy protection and help; enable me to bear my burden with every endurance.
Not only such a prayer elevating, but whether you feel pleasure and continue your prayers or feel disgusted and stop ( except when you rise higher ), is in itself an indication and a proof where you stand.
Just turn your eyes around you, like a practical man. Have not observed, how much every man is anxious to have a companion in however small an undertaking he enters? Do we not require someone to remind us in hundreds of matters? A true wife or husband, a true friend and the true Guru are the most precious possessions in life.
A wise man voluntarily establishes over himself the control fear of someone interested in his welfare, with love for him and greater experiences and capacities.  If you have no companion, all your ambitions rise at some unexpected moment and soon have their natural fall, after giving you some temporarily imaginary joyfulness.
  Mother has made man perfectly happy, provided he obeys Divine Laws and leads a good life, becomes happier and happier as he goes nearer Mother. Our obedience pleases Mother and She blesses us with greater and greater happiness as a reward. In course of time our experience shows us that pleasure does not satisfy us, we get craving more and more and we soon get tired. It makes us soft and weak and often our health also suffers. We come to the conclusion that we can get maximum happiness out of this life, only by doing what is right and avoiding what is wrong. In due course, we get a conviction that there is no action as happiness bringing as doing good to others, with Love and Service.
We often find in this world, that due reward and punishment are not dealt out to all persons in this life, where we often find the good suffer and the wicked prosper. The answer to that is, there is a future life, and this life that we live is not simply to end with our death. This life is a serious and responsible thing, not to be trifled with, as our fancies drive us.
We are bound to avoid all bad actions and thoughts. We can not always stop bad thoughts coming to us, but we can at least be displeased with them and try to banish them and refuse to yield to them. Regarding what is good or bad, and right or wrong, in the preliminary stages, it is enough if one obeys the inner voice of Mother, which people call ' Conscience '.
Even the highest man has to actually pass through a period of practice. Don't hope to get anything free without exerting hard and going through a regular practice. And even that simple practice has under Mai-ism, an importance of a Sadhana.
Although , by one's own efforts in the routine life  by frequent references on his charts as to his doings during the day and going to bed with a prayer, a creditable mastery is attained, which is on a much higher plane than that of an average man, the constant alertness and subtle understanding and its working remains at all times necessary, except for the periods he is merged in devotion. On the higher plane, after there is a mastery over the usual vices and virtues, there is the further possibility of a slip, because of strong temptations and ungovernable passions. The nature of these temptations and passions, at least generally as also in one's own particular case, should be very precisely studied.
It should upset one on being told, that even temptations are Mother sent and for making stronger and better, if you are a staunch devotee and have surrendered yourself in Her charge. Such temptations and even passions have their particular purpose to serve, in the matter of preparing the Mother's favourite to be better and better, stronger and stronger.
Provided you have handed over yourself to Mother, these temptations are also a part of the programme set up by Mother, to mature Her pets. For mother's surrendered She manages temptations. She gives the strength. She gives the failure. She gives the success and pulls Her pets up. There is nothing to be disheartened. Only mind the proviso viz., if you surrender.
It is quite a fallacious idea that if you go the end of worst experiences, you automatically, by a reaction become better. It is a satanic idea and a theory of demand head plunged in badness. I go deeper and deeper in a river, there is absolutely no guarantee of my being not drowned. The fact of facts is, you may not be drowned, only if higher power saves you. The proviso works. Once you have lost your own balance, discrimination, control and upward going force, what is more, clear than that some other force alone can save you? It may be any, your God or Guru, or your merit ( Punyam ) or your invisible better Prarabdha, or Universal Love etc.
You have to exert. You have to awaken your latent powers. You have to pass through ordeals. You have to undertake your Sadhana.
One great point however of Mother's Mercy is the Divine psychic law. Every time you succeed in overcoming a temptation, or in controlling your passion, you get many times much stronger to withstand the next temptation of many times much greater intensity. That is the way Mother trains you up by making you pass through harder and harder experiences, provided, She has taken you up on Her list of pets and surrendered.
Even man has his powers and what Mother desires of him is that he does not misuse them to the selfishness of himself and detriment of others. He has the usual powers of his body and higher powers of the mind. 'Manas - मानस  ' thinks or knows. ' Chitta  - चित्त  ' likes or dislikes.' Buddhi बुध्दी ' discriminates or decides and ' Ahankaar अहंकार  ' controls the whole function with his pure or impure and strong or weak idea of his ' I and mine '.
A man's intellect is his power of knowing and thinking.  A man's will is his power to deliberately wish or not wish certain things.Thus intellect is Manas मानस  and Will means both Chitta चित्त  and Buddhi बुध्दी.
The man has to keep a constant watch over how his mind works, how he likes and dislikes and all other emotions work. He has to turn his senses away from existing objects, he has to switch off his intellect and mind from bad things and thoughts to think of something good or better; and the last thing for him is to change his environments - if one can -  and to have a physical control over his body and its movements. It should be never forgotten that your checkmating action should be very prompt and the psychic law should be always before your mind, namely, that ones you give way, the vice, or passion or temptation, is sure to invade you on the next occasion with much more multiplied strength.
The best thing is to spend your maximum hours with God, Guru and good persons. the secret of self-improvement is " Contact with people in better society, a better environment and better atmosphere ". If you have the Guru - Shishya relationship with a worthy Guru, that problem is mainly solved.
Take as a unit the dealing-region of yourself with your God, guru, wife, life-long friend and so on. Each relationship is a unit. Take further a complex unit of yourself with your father's family, your own family, your relations, your society of friends, your professional brothers, your caste-people, your community people, your locality people, your co-disciples and your co-workers in common cause. There is a great wonderful course, that each unit exerts on an individual. The self-preservation instinct is at work. None wants to be thrown out, abandoned and cast to the winds. A man may not care for being moral and virtuous, or for being religious, but he wants the fullest sympathy of the society and of the immediately surrounding people around. Just study a few cases, of vast changes in different families coming over to reside in a big cosmopolitan city. Customs, habits, prejudices, manners, purdah-importance, jealousy, outlook-narrowness, husband-superiority, stinginess, quarrelsomeness, callousness, bluntness, ruffian-ism, in the heart within - everything change so wonderfully and in no time. The inner pinch of self-interest and self-preservation and the desire of gaining a higher and higher footing is there at full work.
Let therefore the wisest man be extremely careful about the selection of his simple units and complex units. Man can not live without some association with some human beings. Group formations and group isolation are only manifestations of human nature.
Take a complex unit. After all the additions and subtraction, that particular units have its positive attributes, say one unit has goodness, morality, virtue and religiousness; another unit has badness, immorality, vice and irreligiousness. Each group unit exerts a certain influence on every individual of a group and tries to pull and conquer the same to be nearer and nearer the central attribute. Everyone likes to be in intimate touch with others of the same ways. Everyone feels at home, ridden of all constraints in one's own group alone. Everyone gets extremely uneasy and constrained in a foreign environment, and everyone tries to be more or less like the group to which one belongs. Good individuals placed in bad units, have most helplessly to bad for self-defence. Everyone's most natural desire to go higher and higher in rank in one's society gives an acceleration. If a man is in a good society he wants to stand high with goodness; if in a bad one with badness. He wants to win a general applause. No force is as massive as a mass force. If turned to religion, it may bring back universal religiosity in a few decades. This most wonderfully working force must be before the minds of religious reformers.
'Shanti' and 'Sukha' - tranquillity and happiness - everyone wants them. These are spiritual qualities. Man's inner soul revolts, against man being turned into machines. These two attainments are indispensable for the spiritual hunger of man. In spite of all atheism and materialism, man is unable to cease to be divine, in his finalmost reality. Why is it that even the most wicked and worst persons are liked to be called righteous and good, just and kind? Why? Why are people so very anxious to cover up all their badness and falsehoods, trickeries and hypocrisies? Why that nature - inner nature - for being called benevolent, philanthropic and living one's life for the world's welfare? Go to any part of the world, of any language, any civilisation; test either the smallest child, or the most tyrannical tyrant; there, there, is the proof of the 'Divinity of Man'.
Peace can proceed in two ways only, by the satisfaction of the desires or their annihilation. If by the time your ten desires are fulfilled, twenty new desires fill their place, with yet higher forcefulness, where is the hope? Unless you turn your steps towards the self-denying path, your demand for peace and happiness is only modestly worded but it is, in reality, a demand for the world's conquest.
'Shanti' or tranquillity proceeds from 'Naishkarmya' or 'in-action'; and 'Sukha' or happiness proceeds from 'Tyaga' or relinquishment. First have the rationalistic, unclouded, unambiguous, crystal-clear understanding of God, Guru, Religion and Religiosity. Then begin the Sadhana of harmonising all the different tunes within yourself, by actual practice, be they only of simplest nature and of the smallest type. Let every worldly activity be only as an inevitable exception to your standing orders of 'Maximum observance of Inaction'. You will see the preliminary peacefulness dawning over your Soul, in your mind and heart . after fairly good harmonisation, you will be able to form a conception, an image, or a reflection in your mind.

Get mother's Mercy and Guru's Grace and fire on. Be wisest in selecting your environments, company and associations. Undertake constant watchfulness over your heart and mind, thoughts, emotions and actions.  Never be discouraged. Every failure is only a preparation for a future success. Say 'I lose nothing on trying '. Say 'Let me have a satisfaction of failing '. When there is, fortunately, an atom of success, say,' I have to exert a bit more  and let me have at least once a nominal success.' When that smallest success is there, say,'Why should I not be successful in every case, if I have been successful in one at least ' and so on. Say," Why, while so many others have succeeded, I should not succeed in every case" ? With renewed energy and renewed hope, proceed on, till you have attained a fairly high perfection.
There is no technicality about Religion and Religiosity. Every man that is born is entitled to it and knows about it.
You are dying for wealth, for woman or man and for pleasure. You have become living ghosts, for their sake. You just try for these spiritual possessions, you will similarly get them now and here. As a matter of fact, in the realm of religion, the demand is the least, if not none; and you will get the Lord or mother, for practically no price whatever. Mother is only waiting to be shouted for, or merely called.
Two Divine Truths must be constantly before your mind :
(A) Unlike worldly efforts, nothing done here is without its permanent benefit, in spite of seeming failure; because you are busy with bettering your instruments which are ever with you, to be more efficient, not only for the whole life but for lives after lives, if you believe in rebirths.
(B) There should be absolutely no feeling of drooping, on seeing the contrast of the mountain of work to be done to reach the end and your ant's working capacity. An ant or an elephant, the mightiest army or deserted individual, one and all, are under the kindliest care and observation of Mother and She gives the most handsome return for an ant's or elephant's exertion. You have to pass between two opposites. You feel the task is impossible, on the one hand; on the other, you can not succeed unless you have a faith, that you are sure to achieve it. You are drooping at the idea of your inability, and you must have the strength of will, to say that nothing is great for you. The consciousness about your weakness does not permit you to exert yourself, at your maximum possible best. Unless you have that conviction you can't succeed.
It is here that the faith of God and Guru comes in. You say to yourself,"An impossible thing is impossible so long as I have to do it. " As soon as you believe " Mother will do the work for me " and that your part therein is only the determination, devotional intensity, single-mindedness, and 'Do or die-exertion' the task becomes easy, provided you have faith in your Guru and in God about His mercifulness and His wonderful powers.
Some persons are so mentally constituted, that if a single thing worth nothing is lost and if they are searching for the same they can't turn their mind to any other thing, till the lost thing is found. Its worth is absolutely no consideration. The peculiar nature is the indicator of the faculty required for 'Sadhana' or vision or realisation of Godliness. " DEHAM PATAYAMI KARYAM SADHAYAMI - देहं पतयामी कार्यं साधयामी "  (  I achieve my object or I throw away my body ).
After the preliminary Sadhana of religious requirements described in this chapter, the Superior Sadhana leading to 'Vairagyam' has to be undertaken. This Sadhana is the practice of developing the mind to see in everything 1] temporariness 2]untruthfulness 3]changingness 4] fruitlessness etc. These are the most indispensable factors, in our vision and understanding of the world to make any real headway to go still higher. The perfection in all virtues and the best usual human faculties and capacities does not bring you to the end of your Sadhana, even if don't want to go higher than doing your best, to have the maximum happiness and minimum misery. Although the said maximum minimum is the most practical and universally acknowledged general goal of human life, the higher you climb, the higher and higher requirements press themselves on you as indispensable and inevitable.
You reach the highest apex of devotion ( Gauna Bhakti ). So long as that has not ripened itself to PARABHAKTI  पराभक्ती with Gnana ज्ञान achievement, the culmination point of Divine Love is not reached and the highest bliss is not experienced. Till that final stage is attained, you remain constantly weeping and laughing, and begging and thanksgiving. Where is the end?
Here the Gnaninज्ञानी, the Vedantin वेदान्ती come in and say," Crush your mind to pieces. Annihilate it all together. It is this hopeless mind that shows you heaven and hell, and gives you happiness and misery. ". Follow the teaching and train your mind to the point of annihilation of the mind.
Developing your virtues, character and your usual human faculties and living harmoniously and harmlessly with all in the world is the first great thing. It is not that Bhakti or Gnana are not higher things. But without feet and belly and hands what is the worth of your life with only a sweetheart and sound head? You can feel most nobly; you can think most ingeniously, but in practical life, you are a big cypher. What is the use? Hence strict abidance to the order of development is most useful, hence the importance of " Love and Service to All " is the highest, especially in this age of reversed ways and values.
An ordinary man, without devotion or gnana ज्ञान, but with character, love and sacrifice, is much happier than and superior to a so-called ordinary Bhakta भक्त  or Gnanin ज्ञानी without character. The former has secured at least the world's sympathy and co-operation from the world itself and has a vast storage of Punyam  पुण्य because of his meritorious actions under the Divine give-and-take arrangement. Remain therefor extremely intent upon enriching your treasury of Spiritual wealth of Punyam पुण्य, utilising and even seeking opportunities of loving and serving Mother's children.
You are moral, good, rational, harmless etc., that is your first step. It means you are saved from 80 per cent of miseries, that can befall you if you are otherwise. But there are miseries, say, the faithlessness of wife, or sudden death of your only son or the sinking of a Bank in which your monies are deposited. How to meet such shocks? There is no other healing remedy, except devotion, saint's contact or public service. The last thing means, turning your mind from misery-ful worldly subjects. Saint's contact mostly means self-forgetfulness; whereas devotion means the transferring of heart and head to Divinity itself.
First character, then devotion ( Gauna गौण  )and then Divine knowledge; then, the alternate innumerable layers of  Service , Bhakti and Gyana ज्ञान , till they interpenetrate, and finally, the Parabhakti पराभक्ती ( Supreme Divine Love ), in which character with action, devotion, and Divine knowledge are all in perfect harmony and of the highest order.

We are here, for explaining the Gnana ज्ञान  aspect. Don't bring in Theologies and philosophies. Be extremely practical. Vedantism वेदान्ती  and Adwaitism  अद्वैती are names intelligible to Hindus alone. What is common to all and of any religion? It is the annihilation of the mind. This expression is too hard. I would be satisfied with the " the conquest of mind ". I won't mind to give me the nectar-sweetness of devotion. It is enough for me if the mind stands up or sit down, as my finger goes up and down. And that is Sadhana साधना, which we are dealing with here.
That you must have the amplest leisure and strongest energy is the first requirement of any Sadhana साधना. Your occupation with worldliness should be the minimum. Start with an antagonistic contradiction of your mind. Rightly or wrongly, just be the opposite side of the mind. Mind says," This dish is tasteful "; you say immediately," No it is injurious to health ". Your mind talks to you: " Make your senior officer to retire soon; you will get his post and you will be happier ". You immediately snub your mind with,"No, you fool, have you no idea of or concern of my senior's family ?" Even when the mind says true matters, make a practice of your opposite stand. Why do I insist on the opposite stand even when the mind is right? The mind is an expert cheat. It will carry you by the way along which you will have no objection and it will over topple you in your moment of in-alertness. So let your first practice be to be able to set your mind at defiance.
The greatest benefit of this mental practice is that the mind is not itself happy and ease-ful enough to be sitting on any pleasure for long, to be enamoured thereof and then to pull you in, towards pleasures, with its deceitful pictures of virtue, truth, goodness, duty, respectability etc. For some time, therefore, be a living enemy of your mind. If the mind says " Let us go in the north", you begin to walk in the south and so on, till the mind is finally conquered.
If the mind adjusts your visual angle to think things from your point of view, you begin to see, how matters will start to see in the eyes of your antagonists, others concerned and others unconcerned.
What is the final result? Nothing takes root, nothing sets in, nothing catches you, nothing entangles you, nothing blindfolds you, nothing sprouts, nothing takes shape, nothing gets firm. Substantially, you are simply shattering whatever comes before you good or bad.
Gradually the vision of temporariness dawns. what is this world? What are so-called good or bad things? Flashlights of four seconds. the whole world is only dream-like, nothing of the dream exists when you wake up. You must have suitable instances before you. You have only some purpose to achieve  - to train your mind to be thinking in a particular manner, to get a certain conviction about certain truths. The world has all the things. Take up only what helps you and reject the rest.
Coming next, after temporariness to truthfulness, if you have the highest definition of truthfulness, there is nothing in the world except downright cheating. The highest cheat is your own infatuation and the infatuation. Just be an unconcerned witness, as dry and immovable as a rock and go on studying the world-process of cheating.
The Sadhaka says to himself," If everything in substance is not what it seems to be on the surface, why not say and believe in general unprecise flinging and partial-truth- speaking manner that the world is unreal? And why not go a step further and say in a disgustful spirit that the world does not exists at all. Is it anything else than only a bit exaggerated superlative term or expression for 'Temporariness' and 'everchanging ness' and 'deceptiveness'?
Gnanis  ज्ञानी have their 'Maya' माया. Devotees have their 'Leela' लीला  and worldly people have their 'Prarabdha' प्रारब्ध. All three are different words for one thing alone viz.,," Unknowable ness of the unknown, nameable and thinkable '.
Let us make a definition convenient for us and for our purpose. Let us say,  " Whatever is temporary, changing, untruthful, unfruitful, is unreal and non-existent". A little figurative personification and we come to the well-known 'Maya' माया.
Our mind can be trained to think of changefulness and fruitlessness. With changefulness the trust and the faith disappear; changefulness may sometimes give you a temporary feeling of pleasure, but in absolute weighing, the notion of non-stability results in a disquietude. The pleasure of getting the thing, due to changefulness, has on its reverse side, the painfulness of loosing it. The Sadhaka साधक  sees both sides and does not fall a pray.
Mai-ism duly appreciates the indispensability of training the mind of Adwaitistic principles and theories but only in the sense explained. However, Mai-ism does not agree with the interpretation of unreality to mean, non-existence.Unrealism in the sense of non-existence, or a delusion, can be accepted only in a figurative or exaggerated sense. Otherwise, the whole working of the world will be topsy-turvy.  I would venture to state that the unrealism of the Adwaitist is also a temporarily accepted mind-belief, for passing through a particular stage. After realism to unrealism, there is again returned to realism. When we reach a stage of a realisation of the highest truth, viz. that everything is Mother, if Mother exists, everything has also its existence. What is non-existence or unreal is the distinction and difference? Ishwara-Srishti ईश्वर सृष्टी   ( God's creation ) is real. Jeeva-Srishti जीव सृष्टी  ( soul's creation ) is unreal. The most blessed one who, after passing through the temporarily accepted unrealism, reaches the stage of " Everything is Mother " again return to the belief in Realism.

The WORLD so often runs to saints for consolation. But her crookedness, selfishness, jugglery, intrigues, falsehoods, faithlessness etc.have fully tired them out. The saints are so much disgusted with her hypocrisy and ungratefulness, that they get terrorized at her very shadow and at her approach. The saints fly away to live in caves, mountains, forests, on riverbanks and on sea-coasts, as far away from her as possible. They make rules and regulations of never touching and seeing the world, women and wealth. If still by chance she comes nearer, they raise a huge cry.
The WORLD  once most bitterly wept out her distress to Mother. Said the WORLD," In spite of so many splendours, wealth, education, civilization, learning, this discovery and that discovery of science etc., I am sick at heart, I am miserable. People also talk that the world is full of miseries.  " Mother advised, " Why don't you go Saints? "  The crafty reply was," Yes, I like them, I worship them, I follow their teachings, I supply them their requirements. I was once going to them, but they too have fled away. " The game playing WORLD  cheated even  Mother. She did not breathe a syllable about her own crookedness being the cause of their flying away.
Mother fully knew what was wrong, but after all, the WORLD  was Her own Creation and Daughter. She was moved with pity. She thought, " Let Me now create a new type of MOTHERLY SAINTS, saints who do hate or run away from, or who do not see temptation in world, wealth or woman, saints who do not renounce the world but who remaining therein sacrifice all their for world itself. " She called several high souls. All were shrewd enough to guess the purpose. they knew how terrible and bothersome it was to be the Guru of the WORLD shrew. All escaped; but one, inexperienced layman, half saintly half worldly, a non-professional soul was caught in the Mother's net. Mother called Her daughter and with every scolding, advice and warning said," I give you the fittest Guru. It is now up to you, how to make yourself consoled and happy forever."
Do you think the WORLD, full of so much vice, mischief and evil changed her nature? No. She had much greater value for the unapproachable, awe-inspiring saints, of whom she would be at least somewhat afraid. This Guru she placed in her pocket and continued her life as before, putting forth the twisted techniques of the new Guru in defence of her still greater increasing waywardness.
The inexperienced semi saint constantly complained to Mother. Mother cooled him down," What have you to do with that? Why? Don't you forget all the ill-treatment, slight, ridicule, condemnation and everything in my presence? Why do mind those things? Are you not dearest to Me? Why don't you keep my love to you always before your mind? Can you not remain in the world itself and yet remain unwet - unwetted, untired, undisgusted?

One day, timidly and trickily, the semi-saint talked to Mother. " I myself quite immature and imperfect, not even one-tenth of even nominal saints. Your daughter is now quite happy.  She is now sufficiently prepared to take care of herself. I may now turn, to the work of furthering my own spiritual progress. "  No sooner were these words heard, than Mother's face changed. Said She, "What? Tricks with me? Do you dare think, I myself can't make you perfect merely by My Will? You too want to follow the self-centred selfish spirituality of your predecessors? "

The semi-saint full of repentance for having broached the subject, full of depression, was merged in despair and was drooping. He began to remember certain facts of his life and his own experiences. He had been to two saints, Sri SAI BABA श्रीसाईबाबा and Sri SWAMI SIDDHARUDHA स्वामी श्री सिध्दारूढ. He had most solicitously prostrated for ' Guru-mantra ' गुरूमन्त्र and ' Diksha ' दीक्षा . He was passed over by both, with, " You have yourself to do a different type of religious work. You can not be given Mantra or Diksha."
On this thought establishing its mastery, in every atom of his brains, the only thing that remained possible  for the semi saint was to fall prostrate on the ground before Mother's image . He surrendered himself  with an apologetic pledge-bound shouting expression ," Mother ! Thy Will be done. I only beseech Thee. Never forget however weak, wicked, worst I may be , I am for ever Thine ; forget that never ".
The walls echoed. The ' Pancha -Pranas ' पंच प्राण [vital airs]  within him, the Shariras पंच शरीर  [bodies], and the ' Pancha - Koshas '  पंच कोष [sheaths] echoed. The MERCIFUL MOTHER'S IMAGE  echoed : " N E V E R ".
 Jay Mai Jay Mai Jay Mai