There is no technicality about Religion and Religiosity. Every man that is born is entitled to it, and knows about it

You are dying for wealth, for woman or man and for pleasure. You have become living ghosts, for their sake. You just try for these spiritual possessions, you will similarly get them now and here. As a matter of fact in the real;m of religion, the demand is the least, if not none; and you will get the Lord or mother, for practically no price whatever. Mother is only waiting to be shouted for, or mere called.

Two Divine Truths must be constantly before your mind:

(A) Unlike worldly efforts, nothing done here is without its permanent benefit, in spite of seeming failure; because you are busy with bettering your instruments which are ever with you, to be more efficient, not only for the whole life, but for lives after lives, if you believe in rebirths.

(B) There should be absolutely no feeling of drooping, on seeing the contrast of the mountain of work to be done to reach the end and your ant's working capacity. An ant or an elephant, the mightiest army or deserted individual, one and all, are under the kindliest care and observation of Mother and She gives the most handsome return for an ant's or elephant's exertion. You have to pass between two opposites. You feel the task is impossible, on the one hand; on the other you can not succeed unless you have a faith, that you are sure to achieve it. You are drooping at the idea of your inability, and you must have the strength of will, to say that nothing is great for you. The consciousness about your weakness does not permit you to exert yourself, at your maximum possible best. Unless you have that conviction you can't succeed.

It is here that the faith of God and Guru comes in.You say to yourself,"An impossible thing is impossible so long as I have to do it. " As soon as you believe " Mother will do the work for me " and that your part therein is only the determination, devotional intensity, single mindedness, and 'Do or die-exertion' the task becomes easy, provided you have faith in your Guru and in God about His mercifulness and His wonderful powers.

Some persons are so mentally constituted, that if a single thing worth nothing is lost and if they are searching for the same they can't turn their mind to any other thing, till the lost thing is found.Its worth is absolutely no consideration. The peculiar nature is the indicator of the faculty required for 'Sadhana' or vision or realisation of Godliness. " DEHAM PATAYAMI KARYAM SADHAYAMI - देहं पतयामी कार्यं साधयामी " (I achieve my object or I throw away my body).

After the preliminary Sadhana of religious requirements described in this chapter, the Superior Sadhana leading to 'Vairagyam' has to be undertaken.This Sadhana is the practice of developing the mind to see in everything 1] temporariness 2]untruthfulness 3]changingness 4] fruitlessness etc.These are the most indispensable factors, in our vision and understanding of the world to make any real headway to go still higher. The perfection in all virtues and the best usual human faculties and capacities, does not bring you to the end of your Sadhana, even if don't want to go higher than doing your best, to have the maximum happiness and minimum misery. Although the said maximum minimum is the most practical and universally acknowledged general goal of human life, the higher you climb, the higher and higher requirements press themselves on you as indispensable and inevitable.

You reach the highest apex of devotion (Gauna Bhakti). So long as that has not ripened itself to PARABHAKTI पराभक्ती with Gnana ज्ञान achievement, the culmination point of Divine Love is not reached and the highest bliss is not experienced. Till that final stage is attained, you remain constantly weeping and laughing, and begging and thanksgiving. Where is the end?

Here the Gnaninज्ञानी, the Vedantin वेदान्ती come in and say," Crush your mind to pieces. Annihilate it altogether. It is this hopeless mind that shows you heaven and hell, and gives you happiness and misery. ". Follow the teaching and train your mind to the point of annihilation of the mind.

Developing your virtues, character and your usual human faculties and living harmoniously and harmlessly with all in the world is the first great thing. It is not that Bhakti or Gnana are not higher things. But without feet and belly and hands what is the worth of your life with only a sweet heart and sound head? You can feel most nobly; you can think most ingeniously; but in practical life you are a big cipher. What is use? Hence strict abidance to the order of development is most useful, hence the importance of " Love and Service to All " is the highest, especially in this age of reversed ways and values.

An ordinary man, without devotion or gnana ज्ञान, but with character, love and sacrifice, is much happier than and superior to a so called ordinary Bhakta भक्त or Gnanin ज्ञानी without character. The former has secured at least the world's sympathy and co-operation from the world itself and has a vast storage of Punyam पुण्य because of his meritorious actions under the Divine give-and-take arrangement.Remain therefor extremely intent upon enriching your treasury of Spiritual wealth of Punyam पुण्य, utilising and even seeking opportunities of loving and serving Mother's children.

You are moral, good, rational, harmless etc., that is your first step.It means you are saved from 80 per cent of miseries, that can befall you if you are otherwise. But there are miseries, say, the faithlessness of wife, or sudden death of your only son or the sinking of a Bank in which your monies are deposited. How to meet such shocks? There is no other healing remedy, except devotion, saint's contact or public service.The last thing means, turning your mind from misery-ful worldly subjects. Saint's contact mostly means self-forgetfulness; whereas devotion means the transferring of heart and head to Divinity itself.

First character, then devotion (Gauna गौण)and then Divine knowledge; then, the alternate innumerable layers of Service, Bhakti and Gyana ज्ञान, till they interpenetrate, and finally, the Parabhakti पराभक्ती (Supreme Divine Love), in which character with action, devotion, and Divine knowledge are all in perfect harmony and of the highest order.

We are here, for explaining the Gnana ज्ञान aspect.Don't bring in Theologies and philosophies. Be extremely practical. Vedantism वेदान्ती and Adwaitism अद्वैती are names intelligible to Hindus alone. What is common to all and of any religion? It is the annihilation of the mind. This expression is too hard. I would be satisfied with the " the conquest of mind ". I want mind to give me the nectar-sweetness of devotion. It is enough for me if the mind stands up or sit down, as my finger goes up and down. And that is Sadhana साधना, which we are dealing with here.

That you must have the amplest leisure and strongest energy is the first requirement of any Sadhana साधना. Your occupation with worldliness should be the minimum. Start with an antagonistic contradiction of your mind. Rightly or wrongly, just be the opposite side of mind. Mind says," This dish is tasteful "; you say immediately," No it is injurious to health ". Your mind talk to you: " Make your senior officer to retire soon; you will get his post and you will be happier ". You immediately snub your mind with," No, you fool, have you no idea of or concern of my senior's family?" Even when mind says true matters, make a practice of your opposite stand. Why do I insist on the opposite stand even when the mind is right? The mind is an expert cheat. It will carry you by the way along which you will have no objection and it will over topple you in your moment of in-alertness. So let your first practice be to be able to set your mind at defiance.

The greatest benefit of this mental practice is that the mind is not itself happy and ease-ful enough to be sitting on any pleasure for long, to be enamoured thereof and then to pull you in, towards pleasures, with its deceitful pictures of virtue, truth, goodness, duty, respectability etc. For sometime therefore, be a living enemy of your mind. If mind says " Let us go in the north ", you begin to walk in the south and so on, till the mind is finally conquered.

If the mind adjusts your visual angle to think things from your point of view, you begin to see, how matters will start to see in the eyes of your antagonists, others concerned and others unconcerned.

What is the final result? Nothing takes root, nothing sets in, nothing catches you, nothing entangles you, nothing blindfolds you, nothing sprouts, nothing takes shape, nothing gets firm. Substantially, you are simply shattering whatever come before you good or bad.

Gradually the vision of temporariness dawns. what is this world? What are so called good or bad things? Flashlights of four seconds. the whole world is only dream like, nothing of the dream exists, when you wake up. You must have suitable instances before you. You have only some purpose to achieve - to train your mind to be thinking in a particular manner, to get a certain conviction about certain truths.The world has all the things. Take up only what helps you and reject the rest.

Coming next, after temporariness to truthfulness, if you have the highest definition of truthfulness, there is nothing in the world except downright cheating. The highest cheat is your own infatuation and the infatuator. Just be an unconcerned witness, as dry and immovable as a rock and go on studying the world-process of cheating.

The Sadhaka says to himself," If everything in substance is not what it seems to be on the surface, why not say and believe in general unprecise flinging and partial-truth- speaking manner that the world is unreal? And why not go a step further and say in a disgustful spirit that the world does not exists at all. Is it anything else than only a bit exaggerated superlative term or expression for 'Temporariness' and 'everchangingness' and 'deceptiveness'?

Gnanis ज्ञानी have their 'Maya' माया. Devotees have their 'Leela' लीला and worldly people have their 'Prarabdha' प्रारब्ध. All three are different words for one thing alone viz.,," Unknowable ness of the unknown, nameable and thinkable '.

Let us make a definition convenient to us and for our purpose. Let us say, " Whatever is temporary, changing, untruthful, unfruitful, is unreal and non-existent". A little figurative personification and we come to the well-known 'Maya' माया.

Our mind can be trained to think of changefulness and fruitlessness.With changefulness the trust and the faith disappear; change fulness may sometimes give you a temporary feeling of pleasure, but in absolute weighing, the notion of non-stability results in a disquietude.The pleasure of getting the thing, due to changefulness, has on its reverse side, the painfulness of loosing it. The Sadhaka साधक sees both sides and does not fall a pray.

Mai-ism duly appreciates the indispensability of training the mind of Adwaitistic principles and theories but only in the sense explained. However Mai-ism does not agree with the interpretation of unreality to mean, non-existence.Unrealism in the sense of non-existence, or a delusion, can be accepted only in a figurative or exaggerated sense.Otherwise the whole working of the world will be topsy-turvy. I would venture to state that the unrealism of the Adwaitist is also a temporary accepted mind-belief, for passing through a particular stage. After realism to unrealism, there is again returned to realism. When we reach a stage of a realisation of the highest truth, viz. that every thing is Mother, if Mother exists, everything has also its existence. What is non-existence or unreal is the distinction and difference. Ishwara-Srishti ईश्वर सृष्टी (God's creation) is real. Jeeva-Srishti जीव सृष्टी (soul's creation) is unreal. The most blessed one who, after passing through the temporarily accepted unrealism, reaches the stage of " Everything is Mother " again return to the belief of Realism.

The WORLD, so often runs to saints for consolation. But her crookedness, selfishness, jugglery, intrigues, falsehoods, faithlessness etc.have fully tired them out. The saints are so much disgusted with her hypocrisy and ungratefulness, that they get terrorized at her very shadow and at her approach. The saints fly away to live in caves, mountains, forests, on riverbanks and on sea-coasts, as far away from her as possible.They make rules and regulations of never touching and seeing the world, women and wealth. If still by chance she comes nearer, they raise a huge cry.

The WORLD once most bitterly wept out her distress to Mother. Said the WORLD," In spite of so many splendors, wealth, education, civilization, learning, this discovery and that discovery of science etc., I am sick at heart, I am miserable. People also talk that the world is full of miseries. " Mother advised, " Why don't you go Saints? " The crafty reply was," Yes, I like them, I worship them, I follow their teachings, I supply them their requirements. I was once going to them, but they too have fled away. " The game playing WORLD cheated even Mother. She did not breathe a syllable about her own crookedness being the cause of their flying away.

Mother fully knew what was wrong, but after all, the WORLD was Her own Creation and Daughter. She was moved with pity. She thought, " Let Me now create a new type of MOTHERLY SAINTS, saints who do hate, or run away from, or who do not see temptation in world, wealth or woman, saints who do not renounce the world but who remaining therein sacrifice all their for world itself. " She called several high souls. All were shrewd enough to guess the purpose. they knew how terrible and bothersome it was to be the Guru of the WORLD shrew. All escaped; but one, inexperienced layman, half saintly half worldly, a non professional soul was caught in the Mother's net. Mother called Her daughter and with every scolding, advice and warning said," I give you the fittest Guru. It is now up to you, how to make yourself consoled and happy for ever."

Do you think the WORLD, full of so much vice, mischief and evil changed her nature? No. She had much greater value for the unapproachable, awe-inspiring saints, of whom she would be at least somewhat afraid. This Guru she placed in her pocket and continued her life as before, putting forth the twisted techniques of the new Guru in defense of her still greater increasing waywardness.

The inexperienced semi saint constantly complained to Mother. Mother cooled him down," What have you to do with that? Why? Don't you forget all the ill-treatment, slight, ridicule, condemnation and everything in my presence? Why do mind those things?Are you not dearest to Me? Why don't you keep my love to you always before your mind? Can you not remain in the world itself and yet remain unwet - unwetted, untired, undisgusted?

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

The semi-saint full of repentance for having broached the subject, full of depression, was merged in despair and was drooping. He began to remember certain facts of his life and his own experiences. He had been to two saints, Sri SAI BABA श्रीसाईबाबा and Sri SWAMI SIDDHARUDHA स्वामी श्री सिध्दारूढ. He had most solicitously prostrated for ' Guru-mantra ' गुरूमन्त्र and ' Diksha ' दीक्षा. He was passed over by both, with, " You have yourself to do a different type of religious work. You can not be given Mantra or Diksha."

On this thought establishing its mastery, in every atom of his brains, the only thing that remained possible for the semi saint was to fall prostrate on the ground before Mother's image. He surrendered himself with an apologetic pledge-bound shouting expression," Mother! Thy Will be done. I only beseech Thee. Never forget however weak, wicked, worst I may be, I am for ever Thine; forget that never ".

The walls echoed. The ' Pancha -Pranas ' पंच प्राण [vital airs] within him, the Shariras पंच शरीर [bodies],and the ' Pancha - Koshas ' पंच कोष [sheaths] echoed. The MERCIFUL MOTHER'S IMAGE echoed: " N E V E R ".

Jay Mai Jay Mai Jay Mai

ABRIDGED MAI-ISM

CHAPTER XII

MAIMILAN BHUKTI MUKATI

JAY MAI JAY MAI JAY MAI

The Founder had an abundant practice of self-control in his college career, which he has so strongly recommends, as indispensable, before a man takes to a religion in all seriousness.The first thing he invites attention to, is the clear constant remembrance, which he had viz., that he was neither the body, nor the senses, nor the mind. He was only a side spectator of all the different plays that were being exhibited on the stage of his individuality, under the rich maintenance and lurid right of his own soul.

Regarding his parents brothers, sisters, wife and children, either he was a guest in midst of them or anyone 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 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 about 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 than 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 an 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 ".

Your 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 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.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 actions.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 sin. Ant-crushing is sin and burning of germs while you ignite 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 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 desultory unsystematic manner. You make a point say, you want to master your wrathfulness. Let there be a definite programme, say, for 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. At 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 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 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 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 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 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 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 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 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 woman and to identify resistance power with man. Man have no idea of 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.