Jay Mai Jay Mai Jay Mai

Till 1940, Mother had preserved me from the poisonous contact with the world. How can I convey to you my feelings of wonderfulness and gratefulness to Mother, for having kept me enwrapped up in the end of Her garment just touching Her heart? To protect me against the bitter blasts of the cold and heat of the worldly winds.

Will you believe I am shedding tears when I am writing now?At any rate you can not have the mental state which I am passing through.They are tears of my ungratefulness and joy on eye-opening.I wished my eyes were never opened at all to the trickiness and wickedness of the world.What I have ultimately gained by losing my ' child-like state '? I bless the age when anyone can cheat me and triumph over me, when I can be nothing like a hard nut to any one of the world to be dealt with any way and even swallowed up. Why? My heart chokes to speak out: Why? My Mother in that stage of helplessness never left me away. I had my arms round Her neck and yet as if I was likely to slip, Mother was impatiently pressing me and holding with Her strong hands on my back. The moments when my small little whole self was not stuck up and riveted with Her portion between neck and the waist, were few. As I grew up and became too heavy, I was taught moving; but yet such moments were only few and counted as when Her eyes were not at all the while after me and at my back when I annoyingly said first to myself and, then to Mother, " I am no longer a baby, no longer a child, I am a boy can't you see? I can take care of myself. I can think out my problem myself. I can make my own way ahead. I know how to make my progress; why should you be entanglement in my way, following me where ever I go? "

On a fine evening, full of ecstasy, why a motor was carrying the Founder, most cautiously along the fringe of a deep valley, at the dusk,with a fragment of fear as the night was approaching, the Founder was making an oblation of his tears to his dearest Mother in the valley, with these words: " गोद बिठा जब, मूल न जाना, जाना, तब नही गोद बठाना, माई कुपुत निभाना - छोड चरण कहा जाना "

" When I was being made to sit in the lap of Thee, Oh, my Mother, I had no knowledge and idea of my blessedness. When, now, when I have an idea and craving, I am now not permitted by Thee to sit in Thy lap ". " Mother Thy ways are mysteriously unfathomable. Let Thy will be done. I only prostate to thee and pray ". " Somehow because of Thy own majestic Mercifulness, tolerate Thy wicked son ".

" As unto this wide world, I went forth. There gained ample worldly wisdom Lost sweet innocence, and Thy Kingdom. And my place on Thy lap, as a wicked son. Oh Accept me as I am, Blessed one " Jay Mai Jay Mai Jay Mai.

Today hundreds sing these lines, translated by late Bro. A.S. Mundkur with other Founder's psalms. Let the tears shed in that valley carry their fruits all over the world. I do see, though most faintly, Mother's motive. She is passing me through boisterous boyhood and mischief-ful manhood, to make me more and more beloved and better and better innocent and Mother-absorbed baby. The repeated and alternate process of dipping an impure gold tablet in corrosive chemicals and velvet pieces, till it becomes full twenty-four carats gold.

It is at the end of your travel and travail, that you know how very gracious Mother had been to you, while you were cross with Her for keeping you simple enough to be cheated by the world. At the end alone you realise, that was to make you pass successfully through and turn you to be proof to any and every calamitous situation that can possible arise. To carry you to the stage where you can challenge the world saying," So long as I have Mother's Mercy and Guru's Grace with me, come what the world can crush me with. "

Well then, equip yourself with Mother's Mercy and Guru's Grace both, through Love Service Devotion and Unconditional Cheerful Self Surrender, and begin fighting your enemy, one after another and make your headway towards the Kingdom and Capital of Mai. Is that difficult? No. Is that easy? No. It is difficult or easy as Mother wishes that thing to be for you. Mother reveals Herself to such beloved ones of Hers as have their eyes opened by Her with the celestial ointment of Divine Knowledge, on their fixing their minds on the lotus Feet of Mother.

Proceed slowly, but steadily, most cool-mindedly. It is no a day's work. The greatest advantage with its uniqueness is that every step you gain is a permanent achievement. Start from the very alpha, even if you are at the age of sixty. Go rung by rung over the ladder. So that you don't slip. Wait and stop if you are feeling nervous and giddy. Even recede a few steps if need be. Let not your goal be out of your sight any moment of your life. Know it, sooner or later, with your maintenance of happiest relations with God and Guru, the Kingdom is bound to be yours.

A pass-ability even with grace marks, should be acquired in what is expressed as gratefulness, greatness, goodness and givingness, before a man is really fit for the further two stages of godliness and goingness. These are the six G - s of Mai-ism. By giving is meant not the mechanical parting with money as that a poor man can not do, but giving a higher return than an average man.

The man who has passed these four stages has good relations with all round him. People hear fewest complaints and rumors about him. He has no peevishness. He is not put out as soon as there is some opposition. He has the same respect for the others and others' opinions which he expects for himself, he has the same consideration for their conveniences and comforts. If some one is wrong with him, he says," Days will pass and we shall again be friends ". He has trained himself to look at any question, placing himself in the position of the person dealt with. He is able to see things not only as himself, not only as his opponent, but also as all concerned and all unconcerned. He is able to charitably view any situations from all sides and all angles. His greatness of intellect and outlook is not without goodness. His superior intellect does not make him a selfish master over others. He is not the exploiter of the less intellectual or the less experienced. He is not petty minded. He does not identify himself with his wife and children alone. He has the soft corner for every one of the humanity.

He never takes advantage of someone's helplessness. He thinks it is meanness to profit by the helplessness of others. He does not distrust others, unless he has substantial grounds to distrust. He does not see bad motives. He does not believe in inherent badness of others, even when he is actually experiencing it and even suffering. He thinks very likely he is in the wrong, when he is thinking evil about others. He tolerates people hurting him, rather than he be troubling others. He takes every precaution to see that he does not take any good man to be a bad man, does not matter if he has to suffer as a result of his blunder of taking a bad man to be a good man.

Mai-ism draws a sharp distinction between religion and religiosity. Religiosity is the state of being and doing what religion asks you to be and to do. It is the burningness and coolingness of the Sun and moon. take a high standard of understanding and outlook. To you your Rama and Krishna or Shiva may be gods. Your Vedas and Geeta may be God's words and revelation. But what are they to the non-Hindu world? On the other hand, you live the life of duty like Shri Rama, live the life of non-attachment in the midst of all the temptations like Shri Krishna, live the life of complete renunciation like Shri Shiva. Even if you are living in midst of people whose very language you don't know your language, you will see in their eyes a love and reverence for you and a desire to intimate you. Religion without religiosity is a corpse. Your living should preach your religion and not your scriptures and loud lectures. Preachers must be witnesses and living models and neither lawyers nor professors.

Mai-ism is extremely practical. Its long and perhaps even tedious instruction should not cause any disappointment. Once Mother's Mercy and Guru's Grace are secured and retained, Mai-ism tells you, most assuredly, you are sure to pass. How many years you are required to be under the coaching is a matter of your capacities and exertions and studiousness.

Once let it be firmly established that a man deaf and a dumb, a man lame and blind, a man with no education and no schooling, can be religious under Mai-ism. Religion is to be seen in the life you live and not in words you speak or right or in some particular external ritualistic actions or observances that people call as religious.

Well then, first prostate to your God and Guru. First have the meditation of your deity and Guru whoever it be and invite blessings. Don't create a bad feeling around you, but make out a list of divine, demoniacal and intermediary persons, as you move amongst your relations, friends, acquaintances and strangers in the world. Just as you don't go to plague-stricken areas especially during delicate hours of night, so also make it a point to have as little to do with unsuited people as possible. With all persons except them that you select out as divine, let your relations be formal, happy, smooth, jolly, harmless or obliging as you meet a co-passenger in a train.

Those select persons are your kith and kins on the spiritual plane. You shall have to meet them so often and have dealings with them. Even though in the worldly relations you may be quite remote, you will be brought together at some Guru's, God's or Saint's place, or sometimes through correspondence etc.

So, the Founder introduces you to your God, Guru, Geeta and your gallants and gloves (your real kith and kins) and the globe.The life you live on your own restricted globe with your gallants and gloves, is your spiritual or religious life.

Let us then have some idea as to how a religious man and an irreligious man live, or seen to live, how are the temperaments of both formed. As a matter of fact, this should be the first natural question of any spiritual aspirant who wants to make a spiritual progress. This world is so much of full contradictions and hypocrisies, that is hard to distinguish one type from another.

The man, by nature, with no spiritual culture, is crafty, busy with laying snares for others, deceiving them and having his self and self serving as the be-all and end-all. The religious man is simple-hearted. He evades all approach to and by evil, and in whatever he does, he first thinks whether his actions will be pleasing or dis-pleasing to God and his conscience. In matter of worldly gains, he keeps own self always in the background.

The man by nature, never likes to be troubled or to be checkmated in his liberties to go his own way; he does not like to be defeated or subjugated to any control or to be obediently serving any other being. Any yet wants mastery overall others around him.The religious man considers every trouble in the pursuance of his religious course to be a definite gain which makes him more hardy. He does not dis-like to be under a restraint and feels pleasure in serving others. He loves to be disciplined and humble.

The ordinary man has his eye always on whatever benefits him the most; whereas the religious man has a consideration about the maximum benefit to many and all.The common man runs after the fame where as the religious man does not crave for name and fame.The usual man is trying to cover his faults and to look much higher than what he naturally is. The religious man feels no shame in being known as he is, and feels at times relieved on making his confessions with compensations to the aggrieved. The usual man loves ease, comfort and pleasure, wishes all his desires to be immediately fulfilled and looses his balance as soon as anything contrary to his wishes takes place. The religious man weighs all things in the scale pans of eternity and is, all the while cool and quiet, being sure that he is depositing his merits in a never-failing Bank. The ordinary man is always for secrets, privacy, exclusiveness and for getting. The religious man keeps all his cards open, feels oneness with so many and gets pleasure on giving and sharing his joys with others.

The common man is, all the while, looking to his body and sense and their pleasure. The religious man has his concern with soul and improvement of his mind and character. The worldly man wants to do nothing without a multiplied return. The religious man is just the reverse of the nature. He does not go under the obligation of others and consider services rendered to others as his duty to his fellowmen or to the children of his God, or to the very same soul of his in other bodies.

The religious man has a greater sympathy towards virtue,innocence and Godliness; the other man towards pleasure, intellect and power. The one loves justice and truth, the other loves conquest and holding his own. The usual man is always complaining of his wants and dis-comforts and is always dis-contented. The religious man cheerfully and contentedly, with hopefulness in better days to come, and with renunciation to the will of God, passes his life unagitatingly and smoothly.

The common man needs news and thrills day-to-day. The religious man loves constancy. The usual man turns everything he can lay hands upon to his own advantage, disputes and quarrels.The other man tries ti bring about a reconciliation, accepts defeat or retires. The common man revolts against Divine Will and Wisdom. The other man obeys and submits thereto.

The above is rambling description. They alone are truly religious under Mai-ism who do or do not live as both ways narrated. Just find out your place, in view of each and every line written here.

As we go on advancing, we have to come to certain thumb-rules and formulae. It is not possible for a man to be every time fundamentally thinking every case that offers itself for forming a decision. In so many cases he has no time to think. At the same time man can't go on experimenting all his life and inviting failures with deplorable waste of time. He therefore, once for all, decides, that in such and such case, he would immediately act in a particular manner. It is in this that makes a man to have certain beliefs and principles based on his own experience and study of things around him, to save his time, mental labor and trouble. Let a particular situation arise, he acts in a particular manner automatically, without weighing all pros and cons. There arise a need for ready-made prescriptions, when the demand for decisions becomes pressing.

To recapitulate, for instance, in case of Mai-ists, their first formula is Love, Service, Devotion and Self-Surrender; and the next one referring to their progress, that of gratefulness, greatness, goodness, givingness, godliness and goingness. Goingness is the same ting as merging into Mother. After a long period of godliness as its culmination point, comes the goingness. On the usual plane, it means the submergence of all diversities into the One Unity, wiping out all distinctions and differences and going away from the magnetic field of worldliness and having no desire remaining to be fulfilled, or no action remaining to be done.It is ceasing to have a separate existence, or on the highest plane, it means Emancipation or Salvation. Please note under Mai-ism, Emancipation or Salvation does not mean the extinction of the individuality of the Soul, but the perfection of the soul to the highest stage of enjoying universal conscientiousness and existence. Individuality after Individualism is gone. Just like the well-known stage of living after death. Please note the extreme subtle point of belief.Mai-ism does not believe in unreality of the world, except only in a figurative sense, nor in the annihilation of one's soul on salvation. Mergence in Mother is not becoming nothing, but being same as Mother.The drop does not evaporate and lose its existence, but has all the attributes of the Ganges with which it unifies.