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.
WHO CAN UNDERSTAND MOTHERS WAYS
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.
Dear reader, THAT IS MAI-ISM. GOD AS MOTHER, MOTHER OF ALL, LOVE, SERVICE, DEVOTION AND UNCONDITIONAL CHEERFUL SELF-SURRENDER.
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 !!
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.