When the sum total of desires goes down, the infatuation, the temptation, and even the value of wealth and woman, go down

Let us think of the third stage:and please note that as Dwaitism and Adwaitism are not different schools, but the latter is continuation of the former, so here, too,any higher stage is attainable only after the lower stage is gone through, even though for an extremely short period and most progressively. After ' not hating and evading ' (first stage), ' Killing all desires ' (second stage), comes the third stage: " Why not ask Mother to kill the demon for you? You be doing what mother bids you to do, but let Mother kill the demon ". That is the secret of secrets and remedy of remedies and that is Mai-ism.

Next fourth stage.Don't entertain inimical feelings even for your foibles. Deal with them gently, but resolutely, successfully and conqueringly. Beside the laborious way of killing desires though Gnana, there is the further devotional way of love and sweetness all around with non-attachment and surrender. When you become inmate of Mother's Mansion and a child of a Royal palace, you are safe.

In the normal course, without special effort and practice one can come to a high level of character; but at a higher stage, he requires God, Guru, Divine Knowledge, devotion, religion etc. for these reasons. So often the turn of circumstances shows, as if the world were seeking out good and virtuous men to be easiest victims of their exploitation. There are so many miseries for which a good man is not responsible. After several sad experiences he concludes, there is something higher than mere acquisition of virtues, strong character and goodness. He sees vast difference between man and man. He has become an inmate interested with Universe and whole humanity. He studies stages of evolution of men.

The first stage man is happy. If he gets bodily happiness and attaches highest value thereto. that is only avenue of happiness to him.

The second stage man wants the pleasures of his organs of action and sense in addition to what the first stage man wants.

The third stage man wants intellectual pleasure as well.

The fourth stage man wants the pleasures of heart and sublime emotions as well.

The fifth stage man wants the pleasures of the highest type of philosophy, spirituality and religiosity, in which God, Guru, Self, Religion, Universe etc. the major-most elements, have their highest part and play.

The advance man realises the importance of the training of the mind.He takes it up, and there the street man and the higher man come in. There the distinction of sinlessness and sinfulness, good and evil, truth and falsity,action and inaction, righteousness and wickedness, all get in before him, with their so many different shades and various coloured illuminations.

For the man who is seriously intent upon making a substantial progress, guidance and grace of Guru, Mother's Mercy and the most intimate and subtle knowledge of spiritual lore become indispensable. Guru will lead you to Mother. Mother will send you back to the Guru and by repetitions of such alternate swinging, you would be rising higher and higher.

God, Guru and Disciple are practically one. Guru-Shishya relationship is a personal one of love, service, devotion and surrender.Guru in the real sense can not at time more than one. Guru's Grace is to be understood exactly like the grace marks in an examination. the minimum should always be there, to justify the grace marks being given. Love, faith and one-ness are the main requisites for the best results of the relationship.

The most practical definition of Guru in this age of greatest struggle is this. He is your guru, from whom, you get teachings about approaching Almighty, whose given Mantra you repeat, to whom you fly for spiritual help and Divine consolation and by whose hand placed on your head you feel blessed. There are no registration offices for, and no documents of, guru- disciple relationship. It is true living in day to day life of that relationship, that does the work and that is indispensable. The nature and extent of mutual dealings decide the nature of relationship; not mere words and mere appearances.

Oneness with reference to which there is the greatest ignorance, light - heartedness or duplicity, even in high-class educated devotional circles, Mai-ism emphasises. One God, one Guru, one Method, one Mantra, one Scriptural Authority and one Guide - has its own wonderful working force, which few can realise. There is a living psychological working underneath which very few can see, and which is an indispensable requirement for Sadhana. Tulsidas and Meerabai never bowed their heads to any other incarnations of the very same God, save and except the one they were worshipping, although it would be foolishly ridiculous to suppose that the sameness was not known to them. A lover of God or Guru says," I will starve but won't beg anyone except my own beloved Mother ". A still higher lover is more forceful and he says," Does not Mother know that I am starving? Is She not ashamed to bring me down to beg of Her? " A yet higher lover says, with every cheerfulness," Let Her please Herself My love and surrender will not budge an inch."

You can not be tolerated putting your wedding diamond ring in the box meant for your shoes, shaving materials and pant-clips. This love between a Devotee and a Deity, or between Guru and Shishya is of an extremely high voltage and its action and also reaction is of wonderfully supreme nature. You are sure to repent if you trifle therewith. Nothing is more punishable in God's eyes than ' Guru-droha ' (Faithlessness or treachery to the Guru). Some truths are truths for all times. Let us however take recent instances and experiences.

A Guru had an extremely pet Shishya, staying with him since childhood. The Guru left no occult or divine art or mantra or science, untaught and nothing of his personal life unfold. The Guru had negative imperfection. The devotional world around, cherished and spread the belief that their Maharaj lived on milk and fruit only.The consensus became too strong which impelled him to revere and accept this fanciful, popular idea and the Guru began to take his meals at midnight unknown to all except the disciple. Said he," I need not break their faith and love. I am not harming anyone directly. If anyone directly puts me the question, I will never tell a lie." The popularity increased, leaps and bounds, but the Satan of jealousy crept his way into the heart of the Shishya. On a suitable huge night festival, the Shishya saw an opportunity for the Guru's exposure and ground-dusting his Guru in midst of vast crowds. He put an agitating powder in his food which excited vomiting and on such vomiting, brought forth all the substance eaten.The Shishya furtively invited the attention of some; and the talk, with amazement, ridicule and contempt spread like a wild-fire.The Guru was stunned and saw through the mischief. Said he cool mindedly to the Shishya, almost weeping, " My child, what you have done? If you had only breathed a word to me, I would have left this disciple world to you, as my successor and would have gone away somewhere. Confess immediately.My forgiving is already there. I am not wrathful but broken-hearted. I will be left alone in my old age. Speak, Oh speak out, earliest in time, so that God's wrath may not overtake you. Little time is left for me and for you to pray together to move our Deity to forgive you ". The Shishya was however overwhelmed and could not decide all at once how to act. The greater his Guru pressed the point with feverish haste, the greater was his confusion, obstinacy and petrifaction. Immediately after an hour, the Shishya had a painful vomit and he suddenly died of heart-failure. The Guru wept immensely beating his breast and forehead all the way to the " Smashaan Yaatraa " स्मशान यात्रा (funeral procession). He left the place all at once and retired in the deepest solitude., in one of the caves in the banks of the sacred river [ Narmada नर्मदा ] with a life-long resolution, never to entertain any Shishya and never to be the Guru of any shishya.

Mankind is usually selfish. Where there is just ordinary merry-making while going crowd saints, men are as loud as hawkers. where something substantial is to be gained as from true saints and true Gurus, they do not want competitors and sharers. Spiritual jealousy religious passion of monopolisation, preclusion of all others desirous of approaching a true Saint or a Guru, and even the displeasure at the idea of one's own Guru getting more and more popular, are all at least imaginable things for the modern man, with no knowledge an depth about the unknown waters of the Guru - Shishya, or deity - devotee love relationship. The greatest of the world's folly is seen, when it judges a saint's true worth by uncontrollable rush of visitors and heaps of garlands. Be on the safe side. Surely over crowded saint is a high saint, but don't reject the saintliness that you see in some obscure saint, simply because there is no astounding paraphernalia around him. Your decision about a jewel should not be based on the jewel box.

Every saint is by himself a spiritual lake and the healthiness or unhealthiness of the waters depends on the all told cumulative degree of purity or impurity of its residents and users; the saint himself remains an uncontaminable Lotus Leaf. Deity's, Saint's or Guru's Grace is like an overflow in a canal with slopes on both sides, over which dry stones are lying for years, with Love and Service to God, Guru and Saint. Greater the volume of Grace, the greater the height of the deluged slope, stones lying whereon get wetted and transformed. Nearer to the bottom a stone on the slope is, the quicker the chance for the stone to be transformed. A still higher relationship is there, when the Shishya surrenders himself to the Guru, remaining in the constant contact, when the Guru is so much moved with the love and service of the Shishya, he actually sits down with the chisel and a hammer, to caret his own image on the individuality of his Shishya. Rarest cases.

We have practically finished with the training of mind and we broach the subject of still higher nature - the nature of man.

All best things said and done, man is the production and development of elements that have their limits, exhaustions, reactions and situations of helplessness. man is surely Divine, but never forget, only potentially. Man shows climaxes of virtues temptation-proofness, but there is a limit. On degeneration determined forces getting stronger, the imitation gold begins to show. An artificial effort, a substantial watchful untiring force has been always required to maintain the highest level.

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

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

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

Few people understand why in Mai-ism, Love is so much valued and why the first requirement is " Love all ".

All goodness, happiness and peace of mind results from Love - Love of all different selves in and with Mother and one's own self. It is Love that develops a particular admirable emotion, character and behaviour. Love helps, give, prays, feels grateful, appreciates and returns, give and shares. Love results in trust, faith, cheerfulness, contentment, forbearance. magnanimity, mercy, forgiveness, confidence, honesty, dignity, charity etc.

Love is liking, being attracted to, feeling pleasure in, being ready to sacrifice for,, wishing to be nearer to, burning withe desire of embracing and being embraced by, absorbing and being absorbed in, pulling and being pulled in by intense living. Love has its symptoms: Mahatva महत्व, Mamatva ममत्व, Sankocha-Rahitva संकोचरहित्व, Sevaa सेवा, Samaagama समागम and Samarpana समर्पण [ Overvaluing, felling of myness, non-difference feeling, service, desire of constant contact and self-surrender ].

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

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

Regarding Karunaa, the Founder's daily prayer to Mother is," I have grown up to be what I am, by the mercifulness of the world and one and all helped me.It is purely only out of Thy Majestic Mercifulness, that I have got Thee as my Mother.Let it therefore be, by Thy Grace, that even though my act of any mercifulness involves me in any distress or misery right unto death, my mercifulness does not waver a whit. "

Pray to Mother Mai." I do not want riches, nor pleasures, nor do I ask from Thee, the boon of being exempted from all miseries of so many lives to come. What I want is that the afflictions and the torments of the worldly people be reduced, on their talking to Thy speediest path of Love, Service, Devotion and Surrender." Say to Mother,"Let me only devoted to Thee, resorting to Thee, and enjoying the happiness of serving Thee and Thy children."

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

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

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

Self-surrender of the distressed is a case of Artaprapatti अार्तप्रपत्ती. Against this no hypocrite of Nishkama Bhakti निष्काम भक्ती (devotion without desire) should take objection, unless he is really a theoretical Pandit पण्डीत (scholar). Mai-ism admits and accepts Sakama Bhakti सकाम भक्ती (Devotion with desire), or better still, it concedes and changes the definition of ' Necessities ' and ' desires '. The Bhakti is Sakama (with desire) or Nishkama (without desire), not by the point blank fact of making or not making a demand. The demand may be for a necessity or a desire. A necessity is something which you can not pull on without, and which not only you but all around you, would call a reasonable necessity. Under Mai-ism the demand for necessity is not Sakama सकाम. It is only variety of Artaprapatti.

There are two other issues which decide the nature to be the one or the other. According as you remain agitated or unagitated, always occupied or least occupied with anxiety about the thing demanded an according as how you take the consequences in case the demand is not fulfilled, your Bhakti is Sakama or Nishkama.

Everything depends, on what you make your God to be to you, and your relationships with your God and your stage. If God is Mother to you, then, there is no meaning in the belief of pleasing Her, with a loveless sycophant's servile recitation of Her virtues and glories in an intellectual ornamental manner. None acts that way with one's own Mother.There is every right for a child to demand enough food to satisfy hunger and to be protected against actual calamities and to demand and enforce Her not leaving you during your illness and hardest calamities. To be running to Her and weeping out all ebullitions of one's grief in Her lap; to be making every confession of one's folly and misdeed with every confidence or fearlessness; to be seeking protection and to be praying to be accepted, however wicked: - this is every child's claim on Mother. Y our rights and claims on your Mother are proportionate to and based on your love, service, devotion and surrender to Her as your Mother.

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

Regarding Akartritvam अकर्तुत्वम [ non-doership], (KARTRITVA-BHAAVANAA-VIHINATVAM कतृत्व-भावना-विहीनत्वम), the irreligious man jumps and pounces and argues: " In that case we are not responsible for all wrong, bad and sinful acts that we do ".

If you want to be really great, create the intermediate mentality: " All my good actions are by Mother, all my bad actions are mine ". There are three mentalities for the spiritual aspirant in this connection. First," I am responsible for the good and bad actions ", Second, " Whatever defective things are done, are done by me, whatever good is done by me is due to promptings of Mother ". Third, " Whatever I do good or bad, that I do as prompted by Mother ". If one has arrived at the third stage, by actual wading through the experiences, by the time he reaches that stage, all evil tendencies and passions have subsided or even vanished."

If you have honestly reached that stage,' When you believe that every thing is done by you on prompting from Mother, you soon get suspicious, about your wrong thoughts desires and actions as Mother can not be prompting you to do evil things. Evil suggestions and decisions can not be but yours.Suppose you have begun developing the idea that you are merely the instrument and that therefore you have left off all your censorship of your thoughts and actions. Further suppose by the remotest chance that some undesirable actions pass through your hands; in that particular case, if you are true to your belief, you have no right to question " Why ", when you have to suffer. If your that action is of Her own will, your suffering also of Her will.

Akartritvam (non-doership) should not mean hand-folded sittingness, irresponsibility for bad actions or injustice crying about punishment for the same. And that is so because in fact, in the womb what appears to us as a complete non-doership, there has been always invisible sub-consciousness of doership.

In religious true understanding, there are so many seeming confusions and contradictions, which are removable only by the Unseen hand, that works wonders with an extremely delicate working, which laughs at the human limitations of cause and effect, logic and reason, experiment and conclusion, proof and judgement.

The whole indefiniteness of our religious thinking arises as under: 1] Opposites often lie interpenetrating 2] All our judgement are relative 3] The full data are never before us. 4] We always think with preconceived mind. 5] We are pulled away to one extremity or another. 6] So many truths can never be realised without actual experience etc.

Each teaching has its own relative value, for a particular mentality at a particular stage and at a particular moment. A layman finds contradictions because whereas all the teachings are huddled up in a book or a talk a few hours, his mind can not transform itself to see the consequential order between the seemingly contradictory things. whenever you have religious difficulties, the best thing is to try to solve them yourself. Mostly you will succeed in finding the true solution. If you don't then place your difficulty before your Guru maintaining every decorum and delicacy with your humility approach and respectful loving attitude. When God's Grace opens up your eyes, Guru's one word becomes more than sufficient with illumination.

Hence, Mai-ism insists God and Guru both, neither God alone, nor Guru alone. It is the spiritual Chaitanya that alone works. The spirit flows from God to Guru and from Guru to Shishya.

Teaching varies not only from one teacher to another, but from the same teacher to one man or another, not only that, but from the same teacher to the same man, according he is at one stage or another after some progress. The underlying truth is the aspirant is gradually led from on stage to another.

Instead of spending our life in a foolish impulsive way it is desirable to follow the Guru's teachings of "Be doing righteous actions " and of " Don't leave your duties ". We should not forget that we can not remain silent or action less even if we so determined.

But when we see the fruit which we believe to be the result of our action is adverse, we get despondent, sorrowful and dis-spirited.Here the Guru holds us up by giving us a second teaching. He says," You can't keep up your working vigourousness without the idea of fruit., and there is no certainty that every good action if yours will be unfailing crowned with a good result. The best mid-way therefore, is that you continue to have the consciousness of the fruit, but you dedicate away that fruit to God. " Doing once duties leaving the fruit as dedicated to God is a satisfactory and countable stage.

But the aspirant can not all the time remain satisfied, with a stop there. He gradually entertains a desire to pass from the realm of action into that of inaction.He gradually practices the renouncing the idea not only of the fruit but also the ownership and authorship and thereafter the memory of action. Gradually he begins feeling," I can do nothing ". And finally believing " I am nothing ". He has to remain yoked to action, even while advancing in stages till actions leave him. The religious alchemy is " dis-interested and God dedicated action " Be doing action,yet don't permit its actionness to degenerate you, that requirement is secured through God-dedication."

On the soul reaching the higher stage, it is yet kept linked up with action. Then nothing can be so agreeable as taking up the work of public religious welfare. Finally a time comes, when the highly advanced soul's devotion and desirelessness and the consciousness of nothingness becomes so very overpowering, that it is impossible for him to do any miscellaneous inferior duties. It is only when that stage is reached that the teaching about ' Remain absorbed in Me " becomes applicable.

This is only a rambling specimen of various kinds of weavings that can be made out of religious highest truths.

Man with all his boasts of Science with microscopes etc. has yet remained blind and his blindness is endless. Till now, man has not been able to bring peace, happiness or goodness. Evil has not been eradicated. Founder says," Take therefore the cash and let the credit go." Live your life as straight as you can, conquer your mind. You have to practice theses principles of Love and Surrender with Service and Devotion spread around you with a universal outlook.

Regarding Akartritvam, let your prayer be: I know neither virtue nor vice, nor I can withstand the falling into the clutches of the latter. My only consolation is that I have burnt out all my egoism of being the actor and developed my faith in believing," I am doing what thou drivest me to do."

On 2 - 7 - 1943, in Hubli the lady whom the Founder had accompanied to Ramanashram, was discussing the subtle-most subject of Sakama Bhakti. Said the Founder," not only begging is bad, but the very offering of the demand prayer, in the first place means, you are discrediting Mother with not being able to know what is passing in your mind.Further, if you are a devotee yourself, you are discrediting Mother with a bankruptcy of Mercifulness. When we are praying with a demand we exhibit our ignorance, distrust and funkiness from self-surrender. When we are meditating, we are pulling the Formless and Attributes Mother, to be having form and attribute. When we are reciting hymns, we are trying to limit and deform the indescribable Mother.When we say, we are going to Mother, we are denying Her omnipresence. A true devotee of a Divine Knowledge is only in a whirlpool, what to consider ' as ought to be done '.

" I only pray to Mother in that stage of helplessness, thus: " Take my mind to be Thy weakest child. Let my body be Thy temple, consider my any words to be Thy prayers, consider my walking moment to be the holy Pradakshinaa प्रदक्षिणा circumscribing around Thee. Consider my any enjoyment to be an offering to Thee. "

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

It is interesting to see the alliedness of Self-surrender and Adwaitism. Popular adwaitism means a belief of unreality, non-existence.Mai-istic positive of Sharanagati is not a disbelief of the Existence or a Delusion, but the training of the mind to remain uninfluenced, as if nothing existed independent of Mother's Will.

Nothing can' be neglected. They form the basis for the realisation of 'Everything'. Let therefore the Impersonal God be thought of after you have attained Personal God.Let Adwaitism be pursued after the attainment of perfection achievable through Dwaitism.

As I grew up in years, I realised my folly raising cries in wilderness and pouring nectar over barren lands. I feel like a scientific musician, singing behind a drop scene, unseen,and unseeing, who after exhaustion on doing his best, has found there is not a single soul as the listener or the audience. The songster is not be blamed because when he passed in through the theater compound, he had seen vast crowds. The songster laughs at his own delusion of mistaking the pin-drop silence (a result of absence of listeners) for supreme appreciation by a large audience. Anyway the songster is none the less happy. mother has heard him and accidentally all the songs were psalms to Her. He has served Mother and that is the fullest recompense any pigmy man can aspire to.

Mother! I find no place for me to lay my head in peace. " In my Mother's lap " was the first lecture given on the opening of the MOTHER'S LODGE. Service, surrender, with love and devotion, to the one finalmost Thee, Thy pets and Thy children of humanity, is the only remedy. I have no craving for that infatuating word "Religion" with so many prejudices attached thereto. Let the world talk of Mai-ism as a remedy and not as a religion.

Not a single day has passed, when I have not asked myself, " For whom have I been writing? " and I have no answer.I have been only serving my most beloved Mother, to give a joy of mother enamoured idiotic child.

My mania is over. I might have hurt many. I assure all those hurt, that I have no personal ill-will, either to moderners or to bigoted to followers of Adwaitism or of followers of different saints or with those infatuated with the ways of western living or scientists, atheists or the holiest but narrow-minded orthodox people. I myself am the scion of a most orthodox Brahmin family, but I am a conglomerate of scattered bits of all varieties. In my college days, being fond of inverting things, I interpreted," Mukam Karoti Vaachaalam " मुकं करोती वाचालम् reversely and prayed to Mother," Oh Mother I want that Grace which will make me mute of chatter-box ".

My last words for my sister and brothers: So long as you have the worshipful reverence for your saints, devotees and Gurus it does not matter,if you have none for images, scriptures, temples, pilgrimage places and none for your traditions, costumes and defined ways of living; so long as your hearts, even though temporarily and only when overpowered with misery, turned towards Saints and Devotees, so long as you have a feeling of having been blessed on prostration to living Gurus, Saints and Devotees, all the spiritual victories and finally to be won for you.

You can be happy provided you have decided to make others happy.There is no other way.Spirit is more powerful than matter. There is some inexplicable working which is making a man full of love and devotion and service, least liable, not only to disturbances from the world, but to diseases, physical irregularities and various indispositions. So to say, on leading that sort of life, you become unapproachable to evils and unassailable by rude attacks of injurious men, hard situations an disagreeable circumstances. Something generates in you which gives you an invincible power, not only intellectual, moral, religious but the very physical power of the body itself. You don't contract disease; an dis you do, you recover much sooner. You have the fewest enemies; you have the smallest perplexities of life. Believe that your happiness and misery solely depend you. And what is your equipment for highest happiness and minimum of misery? Your virtuous life, non-attachment and celibacy on the one hand, and your devotion and surrender to God on the other, with love and service.

Superior devotees, during their hours of communion with God get a promise-ful boon from their believed Deity.It is that a particular mode of approach and worship and a particular compilation of praiseful expression will move a particular manifestation of God to the maximum. The modern man asks," Why that preferential treatment? ". For instance," Why Markand Mai? and why not G -Mai? "was once an unnerving question. What answer can the Founder give? Founder silenced the questioner, on owing defeat," Yes, She is G -Mai ". Few days passed. G would repeat Jay Mai and not Jay Markand Mai. Once he had high fever. Having failed to get any relief, he began repeating Jay Mai; absolutely no relief; he saw a faint figure of Mother who said," My son's name is much dearer to me than my own name ". The man repeated the whole Mantra " JAY MAI JAY MARKAND MAI "; he had normality within a wonderfully short time. This is the experience known to the Founder in the year before 1935. The man wrote a letter about his illumination and sorrow for his past impudence.

To return to our subject: a particular set up of a particular worship method, or a prayer or a Mantra or a Sadhana, in every smallest detail has the unique advantage of innumerable multiplications, from age to age and man to man. The verbatim and literatim sameness, is the greatest point.There is a certain sacredness and superbness and pureness; there remains no room for the smallest doubt or discussion about the purity and intactness. A particularly worded and a particularly detailed prayer or a worship, as once for all settled between a devotee and a particular Deity, invokes the attention of Deity.It puts the Deity in sweetest memory of the Deity's relationship with a certain devotee. There is earth and sky difference between being addressed as " You, so and so " and " You, Mother of So and So ". The Deity makes the good the first promise given; the deity stirred up to grant the most immediate fulfilment of the desires of prayer-offerers and name-repeaters.

Universal Divine Mother has made a Nimitta, a namesake instrument of Mai-Markand to declare MAI-ISM. Mai Markand is 300 % aware of his incapacity and so he tells Mother, " Which devil is going to hear to me? The only possible way is that you should be showering Mercy and Grace on who-so-ever approaches you through " Mother's Message ", " Mai Sahasranama " or " Mai-ism ".

Followers of Mai-ism should form their preliminary ideas first from " Mother's Message " and should thereafter go through the present book. If you have been attached to your Guru and Mother, you may undertake the repetition of " Mai-Markand - Ardha-Sahasranama ". It is the finest essence of five hundred names of the Sahasranama, as dictated in 1949 by Mother during communion, for advanced disciples who have established long-durated Guru-Shishya relationship.

For worldly man and woman, I recommend nothing so emphatically as Service and Surrender. Serve your parents, serve your Guru, serve your god,, serve your wife, children, friends, relations, serve your neighbours, serve all.No technique is required therein. Mother Herself will lift you up. Mother has promised. And that is Mai-ism.

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

A queen looked at her rear lane thrice alone in her life-time. At her second look she was pleased and surprised, that a girl of twelve doing the scavenging work years before had been woman of thirty, with two children by her side. The queen felt doubtful., if this woman was the same girl, that she had seen eighteen years before. She was pleased to ask and her inference was confirmed. She told her," You became from a small girl to be a woman with children. You have been so patiently sweeping my court-yard for past eighteen years, but not a single day you have asked even the smaller thing from me ". The poor woman kept her hands folded and said,"Mother, Your Grace and glance is more than enough for me." The queen was moved; she said," You shall have no more to do this menial work. I am ordering my men to send you enough money that will enable you to live with a number of servants."

The queen managed a large sum of money to be sent over. Years passed. One evening, the queen heard some noise in the back-yard. Two sturdy young men were catching an old woman and helping her to move to be below the point of the royal terrace. The queen was disturbed. She inquired what the matter was. With humblest respects the two men said, it was their mother," She is almost on the point of dying and her last desire has been that she should be brought over here and we have brought her.". The queen exclaimed," What, is it not my Sharana? " Said the two sons of old woman," Yes Mother, that is your Grace-recipient Sharana. She was working here only the last Friday. She continued serving here, although she had so many servants and we, her sons promised to do the work. But she won't let us. Now we pray that Your Majesty advises and order her to lie peacefully permitting us to work here". The old woman with her tottering hands closed the mouth of her son. She could not bear the words which would mean swerving from her self-surrender. She looked up at the queen with folded hands.Tears fell from the eyes of the queen. They fell over her face. The queen passed immediate orders to her personal doctor to visit her Sharana and do all the needful to cure her. She breathlessly waited for information about Sharana getting safe. The news bearer gave the news, " On reaching home, from your Majesty, the old woman immediately expired".

This is self-surrender, Mai-ism relies upon and preaches.

Dear reader, THAT IS MAI-ISM. GOD AS MOTHER, MOTHER OF ALL, LOVE, SERVICE, DEVOTION AND UNCONDITIONAL CHEERFUL SELF-SURRENDER.

The Founder while closing this book, sheds tears, the final ones to be known by the blessed readers of this sacred book. " Mother, I have danced enough at Thy bidding. take me back now to the goal desired by thee for Thy wicked son."

"With Thy eyes, My eyes United, Do Keep Perpetually' Remember, Don't fail, Repeating Mother, mother's make me die in Thee! Oh! Ye!!

MAI SWARUP MAI MARKAND

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

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

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

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

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

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

Jay Mai Jay Markand Mai,

Jay Markand Rupa Mai

Jay Markand Rup Markand Mai