The Founder [ Mai Swarup Mai Markand ] says: " Let therebe any amount of atheism of discarding of God, religion,scriptures, etc.; so long as man has a body, he is sure to have physical suffering. So long as he has a heart, he is sure to have disquietude. So long as he has desires, he is sure to be in some pressing need. Where can the poor beggarly creature like man dependent on so many things escape? How long can he run away?
Truly capacious religious preachers have to develop their giving-power, their misery - relieving desire and the world will remain in their fists with folded hands up to the last day of the "pralaya" of the world (dissolution).
Be yourself really capacious of relieving the miseries of the world, not by tall-talks, appearances, paraphernalias, scriptural quotation, shouting tomtoms, etc., but by actually proving your capacity of relieving the sufferings of them that come to you. The whole world will be flocking around you, in temples or Ashrams. Except few blesseds, none wants God and religion but for their own self-interest. They do not love God. They love what God gives, money, wife, children, happiness, health, heaven, peace, bliss, etc. They are, in fact, loving not even those things, in the absolute sense. They are loving only themselves. We can't expect the world to be consisting of one and all on the highest plane of disinterested love and service with devotion and self-surrender. Let the animal-deity mixture with each one be only very gradually increased by truly religious persons to greater and greater strength of the Godliness-element. That is the only efficient way of dealing in Kaliyuga, with the new situation after our contact with the West.
Frowning, scolding, intimidating, and dismissing will not mend matters. Even isolating, which is the most efficacious remedy, is by now, extremely impracticable and difficult. The number of runaways increases and it is the religious schools that have finally to be closed. To be the master, one has first to serve as a servant. People have to be served in their own way. Create the feeling of gratitude and a confidence in you, your words and teachings by numerous precedents of your having helped them. It is sickening for any man to be constantly advised by mere sermons, without any practical solid help or service or sacrifice to enable the distressed to be relieved of a calamity.
People have no sense when they decry Sakama Bhakti as being a foreign thing to Religion. Even Geeta accepts the Arta and Artharthi Bhaktas in its shloka 16th of the 7th Discourse. Mai-ism admits all legitimate moral and harmless desires and their satisfaction, through Mai propitiation.
The Founder humorously says mankind and world has no direful demonish ancestral vengeance with God, Guru and Religion. When the world is roaring with "There is nothing like God. Down with this humbug of religion," it only means not an absence of belief or a disbelief in God, but a disowning, a rebelliousness just as a wayward (and therefore always miserable) son says, he has no father.
The only course left for the world is the intervention of Mother between the unrelenting father and the ever-rebellious son. This is for them that believe in both the Mother and Father. For a Mai-ist, Mother Herself is both Mother and Father. That is the only possible chance of a reconciliation or re-establishment of peace happiness and bliss. For Mai-ists who believe God himself as Mother, there is only one step, and not two, to climb. Whichever way you go, Motherhood of God is the only remedy left for the world especially in this Kaliyuga.
EXTRACT FROM : MAI-ISM
AUTHOR : MAI SWARUP MAI MARKAND MAI
MAI NIWAS, SARASWATI ROAD END, SANTACRUZ WEST, MUMBAI 400054 INDIA
17/7/2015 0 Comments
Distress relieving is not inferior
Distress relieving is not inferior
It has been the centuries-old wrong notion and mentality to consider worldly-distress-relieving work to be a much inferior variety of religious work. The highest seat would be given to one who talks Gyana, Vedas, Geeta discourses and explains different Schools of various Beliefs, Darshans and philosophies and makes astounding professional exhibitions. The next place would be given to the poor and humble Bhakta (devotee) who tries to serve the opium of devotion to create forgetfulness. The man who advises on practical-life-matters or helps or serves people in distress or helplessness is only some Mr. So and So, nothing more than a good and kind man. There are innumerable instances in Puranas, where Rishis and Munis have helped and served the world and people in their most mundane matters and have been all the more revered for their service and sacrifice, (Rishi Dadhichi for instance, who gave his bones).
But somehow, since so many years, perhaps centuries, Service and Sacrifice have lost all religious recognition. Divine knowledge and devotion-talks and ceremonious functions and ritualistic performances, temple-going, pilgrimage-running. river-bathing, saints-crowding etc. have altogether ousted both public and private source and sacrifice. Bankruptcy of inner richness is tried to be made up by creating inflated values for external easily manageable actions. Stuff-less people are always extremely particular about handsome and costly dresses. Man-to Man relationship, conduct, character and behavior etc. have been thrown in the back-ground, whereas talks of Man-to-God relationship, divine knowledge and devotion, and scripture-prescribed-religious undertakings like Yajna, Homa, Sandhya, eating, bathing, not-touching, etc. have become, practically, items of highest importance, in the matter of the definition and summation of Religion and Religiosity (as understood now). It has been most convenient both for the Guru-world and the disciple-world, to keep their eyes constantly closed towards practical ways of living life and imperfections and defects thereof.
Circus manager. Saved several lives :
Once a city was over flooded and the river-water left its bank limits. So many lives were in danger. A circus manager and proprietor engaged not only his whole staff but also elephants. All worked day and night. The proprietor was giving detailed orders and instructions. It was a terribly tiring work. He saved so many lives and so much of merchandise. Naturally he could keep up his sustaining heroic power only with alcohol. He was standing for hours together in the Sun, getting into waters. He had spread no pains. He had risked his life.
What about the religious response and recognition? The Founder heard of his drunkenness and frequent drinking and his being condemned as a drunkard twenty times more than of his bravery, service and sacrifice.
That is how people understand Religion and how they have been taught Religion.
They cannot forgive him, his drinking, while he was saving lives after lives.
Popular religion does not go beyond worshipping the gadi-patis of religious rich temples, prostrating before Gyanis in fat-fed Ashrams, enjoying prasads, and hearing or talking about philosophical teachings of Atma-Paramatma-subtleties.
To have both, the spirit of service and sacrifice, and yet the complete observance of the religious requirements as understood by people is surely most commendable. That is what these idealists insist on. But if both don't go together, Service and Sacrifice should not go altogether unrecognised as nothing. Mai-ism wants such a misunderstood notion about Religion to go. There are two extremities. One of a religious class to whom drinking as in this case is more hideous and unforgivable, even when having to do such a gigantic and risky task. The other extremity is that of an entirely irreligious class. Mai-ism wants service to humanity being recognised as not simply a good and praise-worthy act, humanity but a fully religious act, as good as feeding Brahmins ir performing a Laksha-Chandi. Here lies the difference of one type of religiosity and the other, and this is one of the main arguments mainly put forth by youngsters who have left religion, in their defense. It is not " everything same ", to call a certain act as, "merely good " and as " surely religious". The difference is this. In a religious act, God 's-Grace-propitiation and return are guaranteed. The idea of voluntariness is aptly substituted by that of a religious duty. The difference is to them alone who want to modulate and regulate their lives as per beliefs requirements and notions stated to be religious or otherwise. Mai-ism most emphatically says that Selfless service with nothing-sparing sacrifice and without any expectation of even the faintest recognition, is as religious and Mother-propitiating as Mother-worship, prasad-distribution, Mantra-repetition, etc., if not more. Who is dearer to you, if you are hungry, one who without a word prepares toilingly a dish for you and holds it before you? or one who sits in front of you reciting your praises up to the skies??
Religious effect. Cumulative effect of motions and emotions
People lose their head and commonsense when they think about religion and religious matters and religious persons. There are wrong judgments in Religious matters because mostly they are never untainted and without the contactual influence of some misunderstandings and some wrong notions and impressions. Beliefs, tendencies, likes and dislikes play a predominating part in the matter of religion and religiosity.
Unknownness, unfamiliarity, unapproachability, and mystic aloofness becomes an enchantment to some and a matter of dislike and disgust, to others. Richness, plentifulness, grandeur, impressive talks, unforgettable scenes and experiences, one's own nothingness-creating temporary atmosphere, Divinity-invoking silence and solitude, retired peaceful quietude, suitability and congenial circumstances to forget the burning worries of worldliness and worldly life etc., create an imaginary heaven for some. For some others, a certain prevalent mood, or a certain unhappy mentality spoils the whole picture. All these factors by their presence or absence play an extremely important and invisible part, most unconsciously in all religious judgments. Religious effect is the cumulative result of hundreds of unknown notions and emotions. These factors or their reverse create certain once-for-all impressions prepossessions and prejudices, which form the basis of all subsequent outlook and usual angle in the case of each and every individual dealing with Religion and Religiosity. That is a hard working. Externally the extraordinariness of so many varieties of religious persons, their talks, thoughts and ways of living, all drive thinkers' religious imagination to soar and fly in its limitless skies. So many subtle personal inherited and acquired factors of beliefs and disbeliefs, likes and dislikes, and infatuations, and disgusts rush in and most unconsciously and invisibly give their bold deep colour; to the whole vision and to the subject-matter viewed and considered. After all, what prominently counts is one's own personal individuality and experience and one's stage of development and spiritual attainment. In a word, the working of the head, the heart, and their combination in the realm of religion is extremely complicated and perplexed and baffles best psychologists and logicians.
What can be the greater proof of this universal chaotic incapacity of judgment in religious matters (with few exceptions) than that the very same religious person with the same talk and way of living, thinking, feeling, and acting, appears to some as an Avatar, to some others as a maniac and to still some others as even a cheat?? The underlying Divine Truth is that Yudhisthir and Duryodhan could not find out one single wicked man, or one righteous man, respectively, from the vast assembly of all the highest men of all types of that time. Bigotry and ignorance also occlude their common vision.
People mostly believe there can be no saintliness without certain externals and certain settled routine ways of external living and a stern unapproachability. Next to that wrong notion, is the greater blunder of believing, there is no other saint except the one whom a certain group family or person has accepted, at least none equal to the select. The common sense gets occluded and confused."
EXTRACT FROM THE BOOK MAI-ISM
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTACRUZ WEST, MUMBAI 400054 INDIA
11/7/2015 0 Comments
Divine Mother at beck and call
Markand [The Founder of Mai-ism , Saint Mai Swarup Mai Markand ] was once a famine supervisor in Baroda State [ in the year 1913 ].
There was a laid-down standard of the quantity of excavation and the daily wage in proportion to the work. The maximum rate was 4 annas a day which would help to just keep the body and soul together. After his appointment, he soon saw in about a week's time that more than 80% could not be entitled to minimum-meal wages. By starvation, the coolies became weaker and weaker and doing still less work. The vicious circle started. He was moved with pity. He became extremely liberal in his measurements and saw that every one got the minimum so as not to starve. The shortage of work of 3000 persons was gradually increasing; he hoped it will be made up, but that day never came.
A complaint had already reached the head office that he was too liberal and it was ordered that a sub-engineer should give a surprise visit and check measurements and the total amount paid. The Founder had handled over his fate in the hands of dearest Mother, after profound sorrow on hearing the report.
During this period of this suspense, His Highness visited the place. The technicalities of the work were inspected (not the finance). His Highness was quite pleased, but the Founder was trembling within his heart; "all this satisfaction will disappear on sub-engineer's report."
But there was Mother at his beck and call, ever protecting him. Three days later, Her Highness came over. She expressed great satisfaction at the healthy glow joyfulness and the minimum number of deaths and illness, etc. in the Founder's famine relief camp. She called him at her royal tents. This was the conversation : -
Her Highness said, "I find your famine work arrangement has shown the best condition of preservation in the whole of the State. What do you wish me to do for you?". "I propose distributing clothes to all your work people".
The Founder said, "They will be praying for God's blessings on your Highness more and more for the bounty. They are already more than grateful for their very lives being saved." The queen saw there was some deep meaning. She abruptly said, in fewest majestic words "Be plain." Founder said, "I have been very liberal, too liberal, in measurements." "That ought to be, is it not? The object in view is to see that poor people survive." Her Highness guessed more than half things, on looking deep into the Founder's face.
The chief engineer then, all of a sudden, came over to the queen, to pay his respects, with the executive engineer. The queen simply laughed, while interviewing them and said, "I was just talking to your supervisor; he told me he was very liberal in measurements. I said to him that he ought to be, for the object in view for which famine works have been started." When was the executive engineer to have another chance like this? He picked up the opportunity, "Your Highness, I have been constantly visiting the work and I have found him working best and I have already strongly reported recommending him to our chief Engineer Saheb here." The Chief Engineer took not a second to shake his head with an artificial smile, as if to convey he had received the report and had already issues orders which had promoted him. Said the kind-hearted queen, "That is the way of the best officers and departmental heads. No Head of a department could be happy without a truly contented staff and no discontented servant would be efficiently working," etc.
Needless to say, the Executive Engineer sent a memo to the sub-engineer to cancel the inspection and the checking of measurements.
Mother saved the Founder. " Be serving Mother's children. Mother is at your beck and call".
His Highness would be seeing " efficiency ". Her Highness would be seeing the preservation and the well-feeding of the subjects. That is the difference of God as Father, and God as Mother.
What does it matter on the whole, if out of 100 of the religious code rules only 10 are strictly observed? If men are for religion, is not religion for men as well?? Is not preservation of the religion a more vital issue than the strictest adherence to Law's orders and the things stated in the Scriptures?, and laid down centuries before??
EPISODE 2 : -
As stated in the above episode no. 1 , M.M. [ The Founder of Mai-ism , i.e. Saint Shri Mai Swarup Mai Markand ] was temporarily for a few months appointed to be a famine supervisor in Baroda state in Kathiawar ( in the year 1913 ). He was in charge of a famine work with about five to ten thousand persons working under him. One day morning a big crowd of a neighboring village of about 50 persons came to him for enlistment.
The crowd had remained hungry for three meals. M.M. immediately gave a 10 Rs. note (which was surely a good amount considering the age ). Three Annas per day was then sufficient to give a fair meal per day. M.M. had only the previous day orders from his boss not to be lavish in the matter of new enlistment. M.M. said he can help them privately with one meal but he was sorry he had orders and he could not enlist them as coolies on the work. On receiving a definite refusal, one old man and woman, who looked to be the leaders of the crowd (and it appears as if all of them had come because of their assurance of enlistment ) came into the house itself, with a young unmarried 18 years extremely beautiful daughter of theirs. Said they," We have not approached you as one of so many famine supervising officers. Here is my daughter who would tell you what dreams she had and how Kali, her worshipped Mataji gave Her command to come to you Her devotee." To M.M.'s great surprise, the parents left the place leaving her alone saying, "We shall just arrange for some meals with the money which Saheb has so kindly given".
M.M. was nonplussed. M.M anticipated some novelistic happening. M.M. could see that the parents and their companions had with purpose left alone. She was the daughter of a bard, a community in Gujarat known for its literary fluency, devotion to Goddess.
She unloosened her hair, came nearer M.M. and set as if determined to carry out her will at any cost, by arguments, influence, temptation, god-fear, beauty realization, youth, enjoyment promise. She sat determined to have her point agreed to, viz., of enlistment of about fifty people of hers to work.
M.M. could read in her eyes. She was not an ordinary woman. She appeared to have some strong supernatural powers and perhaps black-magic. Unloosening the hair has a thrilling meaning in this field.
She began," Are you determined we should all die ? " " No, no at all, but I have orders not to enlist as before." " Whose orders ? Are the orders of your boss greater importance or that of Mataji ? " M.M. pretended," I do not believe in any such Mataji Balaji ". "Are you speaking from the heart? " " Yes ". "No, you want to show me my mettle before you enlist us ". She usurped a nearer position. "Do you bet in that you will not enlist us? "
M.M. was surprised "Yes I bet whatever you say I have positive orders. ". "Orders for not enlisting as before and not for enlisting none you enlist us as the last batch. " Don't be so unguarded and say you bet whatever I say. Don't consider me to be an ordinary village girl. I am more than a match. I belong to charan and I am again a pet devotee of Kaali. Don't forget that. " " I know many things not known in your colleges or sciences here or in Vilayat (west). Money is nothing to us like you citizen slaves of enjoyments, except as means of bare living as we believe in simple living and devotional straight living. Life is nothing to us, as to you, as we have full faith in Goddess and rebirths. "
M.M. stood dumbfounded. He had never expected this sort of reparation . He kept silence. She immediately turned coquettish and said," Suppose you bet whatever I ask and I ask for your youth, would you make me happy by making me a partner of your bed ?
M.M.'s colour changed. "Never dream such a thing. Do you know? I am a straight man ? and a devotee ? "She laughed outright," Now there you are in your natural form. All artificiality washed out."
She closed her eyes. Gave further strokes to her forehead, "Would like me to tell you who you are if you are not prepared to tell me ." M.M. saw she was prepared in many arts. She said "Do you remember that black woman who saved you from robbers? Had you been to Bahucharaji in year..... And you were favoured with a dream of acceptance by Mataji?"
M.M. was thunderstruck. No palmist or astrologer however wonderful fortune-teller could have told him thus. He was hundreds of miles away. He was actually petrified. So to say he was benumbed. She had the boldness of a queen who had every right to act any way she liked with her enraged husband or unwilling beloved. She got up from the ground where she was seated and immediately with a jump and alertness sat on M.M.'s Lap. M.M. was wrathful. "What are you doing ? " "Have you any sense? Do you know what your seating like this mean? "
She was chuckling much with success and smiling. "I know everything. You are acting as per your boss orders. I am acting as per my Mataji"s orders, of which don't forget you are also a devotee." "Get up Get up. Don't be mad, you have no idea or you a bad tempting woman ".
She immediately got up and said," Orders to me from my Mataji is to be yours, whatever you desire me to be of yours, wife beloved mistress sister daughter disciple or Guru, whatever you desire me to be of yours, but yours."
She was bold like a tigress. She herself gave orders to some men standing out side. "You all go to the work. Tell the Mistry in-charge you have been sent for enlistment by Saheb. Put in the muster all the names, all the fifty sixty that we are. The crowed immediately began to walk off towards the site of work without waiting for written order or anything, as it were M.M. who had asked them to go with a regular permission and sanction for enlistment.
M.M. was stunned. He could not imagine how a woman a girl of 18 to 20 can be so bold. She was determined, she predicted. She betted, she jumped into his lap and in a way she was usurping his rights, she was acting as if she were even his master., though respectfully lovingly and obediently. M.M. clearly said there was Mother's hand in all this. How can she dare like this ?and how can she predict ? How was she as it were threatening him with a wrath of Mother if he did not enlist them?
And everything took place so suddenly there was no time to think how to act, how to drive away the girl supposing M.M. was determined how to say it out he had not ordered enlistment. It was the mischief of the girl herself. She was surely a super-woman .
Said he to himself," Leave all matters to Mother. Let her do as she likes."
In the evening when he went to work, the Mistry saluted him and showed him muster in which the new batch (gang) was enlisted, Mistry asked," Sir, full wages today or half day wages ?"
M.M. was put out inwardly but to say anything was to exposing his own weakness or foolish devotion. "Surely half day's wages."
The enlistment was made. Sheets for temporary huts were given to them by the store keeper, evening wages were given, every thing was rush up and arranged. The girl did not leave the Bungalow even while M.M. went to the site.
It was revealed to M.M. that one of the gangs was the story teller and that would give that story hearing at his bungalow.
It was surprise to see that girl was there and there alone.
" Have you not gone to the work ? " Said she," My work is here only, not that of filing each basket etc. You have worshipped Mother so much, you might have been tired., you take rest now. I will worship Mother for you Your patha of Sapta Shati I will read to Mother for you. My reading for you is as good as your own reading to Mother. "
M.M. saw it appeared as if she was determined not only to leave the Bungalow but to live on intimate terms with him., of whatever type he himself liked, whether he willed it or not. M.M. was by nature softer than wax. He can't refuse things as easily as a man refuses his towel being used by another with a frown. He was a man simply to laugh and enjoy Mother's ways and Mother's sportiveness. Said he to the cook in private, "It seems this woman would take her meals to night ". " Prepare for her."
M.M. with affected sternness asked her, "Will you tell me once for all what you want of me ? You have got your enlistment. " Said she smilingly," Yes many thanks for enlistment but what about your giving me whatever I wanted if the enlistment was fully effected?" "Let all past go. I don't want to hear you. You just tell me what you want ? "She said," I will tell you after sometime." She went into the room where there was worship room. Did some meditation which gave a glowing lustre to her face and she asked the servant to call the Saheb. When M.M. went there he saw her with a divine lustre which he never seen in the face of any woman till then. She said," Did you sometime back desire and wish to perform worshipping a living woman as Mataji ? Devi has expected me to be that woman, if you approve."
She talked with an authority which know no thrilling as it were. M.M. stood stunned." Do you understand what I meant by saying I am prepared to serve you in any capacity. Shishya in one sense, Guru in another, beloved in one sense and Mother in the other. What do you say and think about ?"
M.M. was not only immersed in wonder in action and fix, but could not see how all events had tuned. In a way he opened his heart and talked to her as if taking her into confidence and asking her to discuss and advice. Said he, " Let us thrash out the subject which you have so abruptly thrust on me and so unaware ". I am yet in the formation. I am not yet fully convinced there are deities like Mataji, etc. I believe in the highest energy call it God or Goddess which does all things as He or She desires. Your predictaments are wonderful. Your authority and authoritative tone is really most surprising as it does from an ordinary village girl. The most usual predictament viz., that I often prayed to Goddess that I had only one practice not done is correct. I had also fancied I must have a very strong practice of withstanding a woman's charm coquetry temptation and even lustful invitation or invasion.
That I am devotee of Goddess, you are saying correct. That I had the experience of black woman who saved me from robbers and that I had consoling and convincing dream at Bahucharaji, you are saying correct. Only one thing I don't understand is how you a distant village girl should know my happenings and why should Goddess talk to you about it and whether I am right in thinking worship of a living woman as Mother is the proper way. Whether I would slip down to be an immoral man once I slip in that slippery plane . All the circumstantial and circumferential things being correct the missing link may be a creation of your own. How am I to believe that Mother has deputed you for this purpose ? You may be a devotee, but how to believe in the deputation of yours by Mother ?
She stood silent for some purpose and started. If you were of the old school, you would have been satisfied by my inviting Goddess to enter me and I would give you red vermilion and would have done so many things. But you are a man who would not have an intellectual satisfaction, although you could not explain the incoming of so many things as Kunku or Chundadi i.e. red vermillion or virkum garment etc. I can therefor count upon only one thing, viz., predictament. Then be prepared to hear me , let me concentrate for fifteen minutes. Please don't mind and leave me alone. I will call you again.
M.M. left the room and returned when called." Yes, were you saved by Kali from being beaten and smashed under the whip of some strong arrogant big man? " She stopped . She stared at M.M.. And she said," And one thing more the last thing. If you then believe the whole thing or not is left to you. Were you saved from the river drowning by Mother who embraced you from behind and prevented you from falling into the river? " " I am sent to you by HER ".
This was wonder of wonders. M.M. stood amazed. His brain was whirling at the events. Said he in the most subdued tone, " Yes I accept you as the living woman to be worshipped as Mother.". "Now tell me what you propose ". Said she," I am going out now and now I will be staying with my people. My task is done. I have completed my mission entrusted me by my Goddess. I have enlisted my people and have kept them alive in that hard famine and I will be serving you. "
So saying she immediately got up and began to whirl in a frenzied manner repeating," Jay Amba Jay Kali Jay Bahuchari, " and as she moved red vermillion came out from the foot steps. M.M. stood stunned. His high imagination cannot explain how vermillion would be oozing out of her feet.
Said she while leaving the home and joining the people ," Every Tuesday night l be with you for both of us to worship Mother. I to worship you you worship me and again I to worship you. Keep all things ready for the most magnanimous and royal, grandeurful Mother's worship. ".
On every Tuesday the girl came to M.M.. They together worshipped Mother most intensely. He concentrated on her as Mother after all preliminary worship for 2 to 3 hours each night.
She trained M.M. for any temptation, to be proof against even an attack by the opposite sex of full supplication entreaty and any exposure of the beauty, any coquetry sweet smile or lustful touch. And thus helped him most throughout the life in which temptations and hell carriers are Kanak and Kanta, wealth and woman.
EXTRACT FROM THE PERIODICAL "MAI MARG " PUBLISHED BY UNIVERSAL MAI-ISM TRUST, MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ (WEST), MUMBAI 400054 INDIA
6/7/2015 0 Comments
Atheist's son recovered. Heavy rains after mahatma's prayer. Boy brought umbrella.
Once the Founder was in the house of an atheist as a guest, in South. He was given a spacious room where he was conducting his worship in a corner. The landlord who was hospitable and courteous in every way, definitely said, he did not believe in religious things. Two days later, a pet son of the man fell dangerously ill.
The boy surprisefully said to his parents, "I won't be cured unless you worship Mai, that has come to us and repeat hymns and Mantras which Baba dictates." Very strange and very ridiculous, the man who had so vehemently argued only two days before, explained the situation to the Founder.
Said the Founder, "It does not matter you have no faith. Your son has his full faith, with the divine innocence of a child and that is more than enough.
The Founder quoted an instance. "Once a Mahatma in a certain village suffering from no rains, decided to hold a prayer convening a congregation of all villagers. He had a look around and dismissed the meeting, asking only a small boy to join him in a prayer with him, two alone in solitude. The rain fell in big showers, on prayer. The boy had faith, he was the only one in the meeting, who had brought an umbrella. Others had no faith. One boy's faith was enough to move God to shower His Grace." "
Do these things for the sake of the recovery of your son. We shall see at the end how long you are retaining your atheism." The boy began to be speedily cured and the whole family became changed in matter of their outlook about Religion.
Religion is now required to be exhibited from home to home, and man to man, with SERVICE as the practical remedy of all miseries. That is the Founder's stand, without the nonsense of the superiority and inferiority of the Nishkam and Sakaam Bhakti.
EXTRACT FROM THE BOOK MAI-ISM EDITION : 1952
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST, MUMBAI 400054 INDIA
,In the year 1907, at [ the age of ] twenty-two, he [ Markand - The Founder of Mai-ism ] had the most calamitous, and yet the final hardest, hammer under which he would have succumbed, but for Mother's Grace.
He happened to read Yoga-Vasistha योगवसिष्ठ and Vedantism वेदान्त , that terrible teaching of "AHAM BRAHMA ASMI ", and his head turned. His intellect got clouded with the controversy of the new teaching. He thought he was all along under a delusion and pitiable victim of a huge cheat by MATAJI, the Maya deity. He threw away his deities, picture, scriptural Sapthasati सप्तशती , wooden seat, worshipping materials and vessels in the river Mula-Mutha-Sangam,[ Poona - Pune City मुळा-मुठा संगम, पुणे शहर,] behind his living place. He changed his course from devotion (Bhakti भक्ती ) to Divine Knowledge (Jnana ज्ञान ). He began repeating "AHAM BRAHMA ASMI" अहं ब्रह्मास्मी day and night, and interviewed so many religious teachers on the subject.
The young boy had never had to pass through a more terrible time. He experienced that, as a result of his faithless desertion of Mother, the whole world had changed to be worse or him. Even his best friends and relations disliked, displeased and deserted him. No solace, no consoling word, no happy night, no soothing idea, no kind relative, no pleasure, no relieving feature, no miraculous powers, no happy meditations, no devotional effusions, no good lucks. The whole world was, as it were, spitting on him with a contempt on dethronement. He could not bear, undergo and survive the punishments of the change. The disastrous results were much more terrible than can be described.
His morality, goodness, character, religiosity all stood before him, threatening him with leaving him as a corpse. the fire of ill-treatment of the world, his own self-contempt on gold of his self turning to base brass, and the scorching in the hot furnace of repentance as a result of having deserted Mother's protection, the contrast of his faculties before and after, all led him to the highest desperation.
One day, in Petlad ( Gujaraath ) पेटलद , he tore off his garments and sacred-thread, threw off his shirt and dhoti and cap in the street and ran away from the house as one determined to mend or end his life, to be a Sanyasin संन्यासी , or to commit suicide. What might have been the climax of his sorrow, disappointment and disgust of life and world, at twenty-two, can be better imagined than described.
He was however caught by his most revered father who ran after him with all the force he can command in the street, weeping and shouting on losing his son, and by his mother, weeping and madly running after the father. He was brought home and kept confined in a room for a week and greatly smoothened and solaced by the parents. After a promise not to be a Sanyasin, he was permitted to return to Poona [ Pune ] for studies. His mother with tears in her eyes said, "You have never been telling a lie. You never break your promise. If you are determined to be a Sanyasin, first stab me and then go. If you wish that I may live, promise me, you will not leave home."
It was this promise the remembrance of which, along with the whole scene and accident, was fresh in the Founder's mind for years together, which after so many oscillations, did not leave him undisturbed and easy, whenever he got the idea of taking Sannyasa संन्यास , especially when he was possessed with the idea, that was necessary and perhaps indispensable for the intense propaganda of Mai-ism. That is so for the main reason that it is mostly the brown robe and the tonsured head that sets religious Hindus a-thinking most seriously, concentratedly, reverentially and sympathetically, on the subject of Religion and Religious Reformation. There was often such a violent tug and pull from both sides with their respective battalions of pros and cons, that he was unable to decide what was best, in the interest of his mission. The Founder then satisfied himself with leaving matters to take place as Mother finally willed and with the remembrance of the incident and the promise he had given to his dearest mother, years before.
One idea alone, about his greatest ungratefulness to the Mother who had been protecting him all along, and without whose protection what the world would be to him, he had experienced and realized, that one monomania seized him. This one idea acted like the most violent attack of an unbearable shock. He decided to drown in the very same river unless Mother reaccepted him. In the midst of the excruciating pains he got an imaginary idea like a lightning in the darkest cloudy night, "Will not Mother save me? Will She not tell me She has reaccepted me?". All this was a matter of few hours, before determination and preparation for action. He went to commit suicide in the river.
He ran towards the river water depth with a speed which he had never before used. Just then, he was caught in the sweetest trans -heavenly Embrace of Mother - The Visible, The Infatuatingly Beautiful Mother. She admonished him strongly never to be so reckless and senseless in future and assured him he was never disowned by Her, although his head had turned. Not only that, but She told him, She was carrying him through certain experiences, which were indispensable.
Mother knew his fickle-mindedness and did the preventive needful. Retracing to his room, he expressed to himself, though most stealthily, wishing none to know it, not even his own mind to hear him, his inmost suspicion, (the devil of a suspicion), which proved his greatest ungratefulness even after Mother had been merciful enough by saving him from committing suicide.
He asked to himself, "What did I see?, What did I hear?". Is this all not a mental derangement? Is this all not a false vision because of a mental despair? (This Maya-created doubting, though most temporary, does not leave even the highest man till he attains salvation). Mother had anticipated this and She had kept the answer ready to convince him of Her embrace and Her Word and Her Promise.
Most surprisingly, on opening the room, he saw the very same deity picture, the very same scriptural book of Saptashati सप्तशती , the very same wooden seat, the very same worshipping articles at the very same place as they were and where they were before, the very same things which he had thrown away in the river with contempt, about six weeks before.
From this moment onwards, he linked himself with and riveted himself to the Mother. His conception then was a Hinduistic one, viz., that of Power (Shakti शक्ती ) although with the additional personally secured concessional advantage of Mother's protection to him as Her son. That was however just as a lioness has her love to her cub though not without devouring ferocity. He had no special attachment to a particular aspect of Hindu Mataji माताजी as Amba अम्बा , Kali काली , Bahucharajee बहुचराजी , Chamunda चामुण्डा or Bhawani भवानी . They were not different realities to him even then. As his final conclusion then went, these were only different names and forms of one and the same reality of MATAJI, Shakti (Power), the final most Power (Shakti), assuming different situations, different goals and different purposes. The word " Mataji ", apparently meaning " Mother " was however to him, an honorific name for a feminine sex deity, with no conception of a mother-and-child relationship for one and all devotees. In a word, he had not risen above the centuries-old Hindu Shakti conception, and had absolutely no conception of Mai. The form that he saw as embracing him had nothing special to characterise Her as any of these five aspects. She was not in any of Her above adopted forms. She had human-like only two arms and no weapons.
The dazzling light and crown halo around the celestial face, with the forward spreading glamour (as of a searchlight) was there. She was in Her Natural form, of the whole Universe-running-Divine-Mother, a burnished gold-coloured Divine fascinating Female Figure, which immediately convinced him about who She was.
EXTRACT FROM THE BOOK : MAI-ISM
AUTHOR : MAI SWARUP MAI MARKAND
MAI NIWAS, SARASWATI ROAD END, SANTA CRUZ WEST, MUMBAI 400054 INDIA