Introduction to Mai-ism book edition 1952

  MAI-ISM 

JAY MAI JAY MARKAND MAI 

" IN APPRECIATION " 

(FROM N.S. LOKUR )

( Retired Judge of the Bombay High Court, President, Railway Rates Tribunal, Madras and Chairman, Air Transport Licensing Board, Delhi. )

It is indeed a pleasurable coincidence that I am writing this Appreciation of my friend Mai-Markand’s soul-stirring work, on the auspicious day of the 20th anniversary of the Mother’s Installation by him on the 2nd of September 1932. I had the good fortune to meet him six years later when we were both serving in Poona. He was then Rao Saheb M.R. Dholakia, L.C.E., Land Acquisition Officer. Even when he was still in Government service, he had long been convinced that his mission in life was to teach and preach Mai-ism, and he set about publishing brochures on the subject. One of the most eloquent brochures he gave to the world is “ Mother’s Message “ of Mai-ism, which was published in 1944. Mai-ism has its origin in the Motherhood conception of God Almighty and that conception has been elaborately developed in his present volume. This has necessarily involved a good deal of labour, but the author has succeeded in explaining every aspect of Mai-ism in great detail. He has developed the subject by citing his own personal experiences even when he was a mere schoolboy. In fact, the book is full of instances of personal experiences which go to convince the reader. He himself says in paragraph 727 (p. 642):-“The Founder has one peculiarity. He mostly writes or speaks his own experience only, because they are matters of his  own full conviction, regarding which, he can speak to others with self-confidence and penetrating-ness”.

His Motherhood conception of the Almighty is intended to be and is capable of being, adopted by everyone, whatever his creed, caste, nationality, or birth-religion. Even one who does not believe in the existence of any God may be a Mai-ist if he believes in the ideal of loving and serving all selflessly. Mai-ism lays emphasis on “love, service, devotion, and self-surrender”. The author says (p.456), “If you want a religion of only one word, it is that of SHARANAGATI (self-surrender)”, a very noble idea indeed!! On p. 570, he says:

 “Religion is to be seen in the life you live, and not in the words you speak or write or in some particular external ritualistic actions or observances, that people call as religion”.

This is the pith of Mai-ism. What is Emancipation or Salvation, according to Mai-ism, is dealt with in paragraph 677 (page 579), and the various ways to attain it, as laid down by different religions and different philosophers and saints, are described in the succeeding paragraphs. But the author’s message is contained in paragraph 773 (p. 729)

“For worldly man and woman, I recommend nothing so emphatically as Service and Surrender. If they don’t know even the A.B.C. of that most formidable thing spoken of as “Religion”,they need not droop in despondency. Serve your parents, serve  your Guru, serve your God, serve your wife, children, friends and  relations, serve your neighbors, serve all. No technique is required therein. Mother, Herself will lift you up. Mother has Herself  promised. And that is Mai-ism”.

To a casual reader, the book may appear to contain a frequent repetition of certain ideas, but the obvious object of the author is to impress those ideas on the mind of the reader, and make him imbibe the doctrines of Mai-ism and realize the truth of the precept given on page 690:-

 “Your rights and claims on your Mother are proportionate to and based on your love, service, devotion, and surrender to Her as your Mother”.

The author has brushed aside importance to, or the indispensability of, mere external methods or names or forms of worship, rituals, prayers, or need for any limited isolated groups or folds or any particular places or shrines and he has, in his broadest view and mind, deeply touched the Universally-needed essential of living in thought, word and deed, a life of “Love to all, Service to all”, “Devotion to and cheerful unconditional Self-Surrender to the Supreme” by whatever name one may call or conceive the Supreme for oneself. Not only that, he has throughout tried successfully to live such a life, in spite of severe ordeals, hardships and not by any means affluent and congenial circumstances in life as a worldly man. The author prescribes as the most practical ordinary and simple psychological conception of God and Religion- that of “Mother and Child”- with the minimum or practically no qualifications, requirements, or “Sadhana”, or rituals or ceremony needed, for this straight, simple and direct approach to the Highest Almighty. “Love and Mercy” attributes of God are deeply emphasized. “God is not to be feared, but loved”.

In particular, to the common worldly man, the author openly declares that, under Mai-ism, prayers for legitimate help and needs in one’s Samsaric (worldly) material or mundane life, and for relief from misery, calamity, dangers, fears, and sufferings, are quite proper and rational; and he declares that any theoretical theology or philosophy or religious talks which rule out prayers for Divine aid, or which do not take note of the actual problems of the human worldly life (individual or national) are unhelpful and irrational and cannot be convincing or appealing to the generality of mankind. Even the worst sinner and criminal have a right to look up to Mai for his reform and redemption. “The weakest child is the most cared for and dearest to its mother”.

The posterity (as in the case of all Saints and Incarnations, in the past) would decide how to profit by or how to receive and accept “Mai-ism” and the author’s sayings and his life’s work. Today, no one is known to have revolted against its tenets of quite Universal wide outlook and application. Several who look upon the author as a (Motherly) Saint or Sat-Purusha, (however with no Saintly robes), are his devotees, followers, and disciples; some there are who regard him as perhaps an Incarnation of Divine Mother, next to Sri Ramakrishna Paramahamsa and call him “Mai-Kaka”, “Mai-ji”, “Mai-Swarup” and “Mai-Markand”. But, unquestionably, most who regard him as a very good-natured, kind-hearted, generous friend and guide; they go to him for consolation, sympathy, words of cheer and hope, for blessings and for his prayers to Mai in their personal worldly troubles of various sorts- such as, sickness, unemployment, marriages, debts, poverty, calamities, troubles in family life, in their jobs, etc.

One can easily appreciate that the author is passionately thirsting for readers and listeners and has a plenty to narrate and impart for the “awakening” of, or for the benefit of, everyone who is interested. Perhaps, the tenets of “Mai-ism” are not entirely new or novel; but its particular one-pointed emphasis and concentration on the simple Mother-Child conception, on Universality, on love, mercy and service to all (in actual life, thought, word and deed), on the proper attitude towards worldly duties, women and wealth, amongst others, are quite distinct and unique, and are bound to be highly valuable to the modern conditions and times, in bringing about a greater measure of peace, goodwill, contentment, happiness and prosperity to the world, individuals, countries and nations.

This book is to be highly commended for its thought-provoking explanatory elucidation of the said tenets of Universal application, and for the inner revelation of the spiritual experiences of the author and is meant for the benefit of English-knowing persons of all creeds, communities, and nationalities.

Before concluding, I must express my gratitude to Shri: A.C.S. Chari, B.A., B.L., Advocate, for the pleasure he gave me in discussing some aspects of Mai-ism. The charm of Mai-ism lies in its simplicity, and the public owes a debt of gratitude to the author for expounding it in such an elaborate manner in this book.

May the Divine Supreme Mother bless this book, its saintly author, its readers and all of us.

(Sd.) N.S. LOKUR

“Adyar House”

MADRAS-20

2nd September 1952.  

Extract from the MAI-ISM book edition 1952.

                                                                      

CELEBRATION DAYS

 

JAYA MAAI JAYA MARKAND MAAI

CELEBRATION DAYS 

Mai-ism scripture is simple. It consists of Six words only: Mother, Love to Mother and Her Children, Universality, Service, Devotion and Self Surrender. (Please Part I). see pages 56, 57, of "Mai Sahasranama" Vol. 1,

The first word 'Mother' ' indirectly and implicitly Includes the principle or the word of spiritual co-equal status of man and woman.

Of course practice will take time but at least the scripture is over. In practical life the spirit of spiritual coequal status of man and woman in addition to the four concepts of love, service, devotion and self-surrender are also to be rigidly observed. In every thought, action and desire, keep these Six words before you. If the practice is observed with full austerity, your life is crowned with success by Mai's Grace resulting from your devotion to Her. Relief from misery, happiness and finally salvation are easily attained. Even if there is no conviction about God, Mai-ism has the broadest vision and the words of devotion and surrender should be applied to one's master husband, employer, guardian, parents, patrons etc.

Just practice for a year and you will find you are transformed. Practise it at least one day (Mai days being Friday, Saturday, Tuesday and Sunday in the order of importance), or one day in a month say the full moon day, or once in a year, say your birthday or once in your life on your death-bed and mark the miraculous change.

As detailed in " Mai Sahasranama" (1940). Mother's Day is the day of practice. Do not be wrathful on this day. Do not utter lies. Do not cheat. Do not assume or abuse superiority. Do not exploit helplessness, ignorance or misunderstanding. Do not refuse possible service to the needy. Do not indulge in pleasure. Do not behave naughtily. Do not seek luxury. Do not pervert the truth. Do not misconstrue, misinterpret or take an uncharitable view. Do not think or believe or harbor bad thoughts. Do nothing bad Do not crush the poor and weak.

None needs being taught what should be done and what not. Be religious and truly religious on that day at least. Do fast to the extent your vitality permits. Keep silence as long as possible. What goes out of your mouth is often more dangerous than what goes inside through the mouth. All other days are again yours to lead a free life as your agitated mind chooses. Do what little you can. However little in good thing done is much higher than however great the work but only intended or merely desired to be done but actually not done at all. For a Mai-ist a little is better than nothing and it is a matter of satisfaction for himself and encouragement to and example for others. Don't trust the next occasion or moment for beginning any good and meritorious work. Done is done in spite of any imperfection and incompletion Not done is not done in spite of hundreds of justifications for not doing. Any good work once begun, increases in its goodness as time passes.

Temples are there;) scriptures are there, worships by hundreds are there, pandits are there. What is not there is the altruistic, benevolent, devotional spirit, the understanding, the outlook, the sincerity, the faith, the service, the sacrifice and selflessness or in one word, the perseverance and practice of living a self-controlled righteous, and goodness-dedicated life. The said improvement of the mentality itself takes place and progresses with religious and spiritual purest thinking, virtuous living moral environments, varied experiences, etc., although say with a snail or an ant's speed. The miraculous unbelievable transformation however, with an aeroplane's speed has however only one source and remedy and that is only the most sincere surrender to God and Guru which as well governs the said avenues of improvement.

The special days are to be observed as described above to the extent of one's increasing capacities, and the subject of celebration and celebration days has been described elementarily on Page 139 of "Mai Sahasranama" Vol. II under "Falashruthi" (Recollection of benefits arising from Mai Devotion). It is more than clear to all Mal-ists that in respect of observance, the same principle as explained in the case of sacraments holds good. (1) A Mai-ist must observe as far as possible the undermentioned days, (2) that such observance is more than enough, although (3) any Mai-ist is entirely free to make additions according to one's own personal wishes or the suggestions of one's family, society, community or religion, ancestral tradition or hereditary customs.

Very generally speaking, in addition to the days mentioned below, one should select a particular day representing the day of his individual select adoption and loved religion and similarly a day of his own personal religious initiation, Guru worship and any other day which one's society holds sacred or popular.

It need not be stated here that the most predominant humanity portion from which Mai-ism has drawn admirers, followers, devotees, votaries and adherents is that of Hindus, though Mai-ism has so many advocates and admirers belonging to other religions as well. One thing is true, viz. that Mai-ism has not any other religionists than Hindus who take full part in the worship and that is so very natural.

There should be no misunderstanding or any wrong conclusion or delusion arising from the statement of the stated Hindu predominance. Any Mai-ism literature reader can immediately see that, if there be sufficient minimum number of Mai-ists of any other religions, Mai-ism has so often proclaimed in writing its Willingness to accept any newly suggested or newly  composed prayer series, etc. of any other religion, a new method of worship to be followed by them as say Jain Mai-ists, Christian Mai-ists, Muslim Mai-ists, etc. (Please read "Mai Sahasranama" Vol. II page. 222 - 'Details of Mother Worship'.)

If we penetratingly analyze, the general religious mentality of the modernized Hindus, even though they have joined or taken part in Mai-ism, is interesting. (although the analysis has been subject to a rigid standard.) It is made clear hereunder.

As it is, the modern world is practically living quite a materialistic life. Most of the Hindus have very little interest in religion now. Naturally unless they are in need of any religious or divine help they would not like to be dislodged from their safe and silent saddle of living nominally but under the denomination of "Hindus". Full of lethargic inertia, especially in the matter of higher pursuits, they do not like to undergo any deviation from the trodden religious path, in virtue of the only reason of their association with Mai-ism, if that association is merely nominal, theoretical temporary or only as a need satisfying measure.

There is another class of 'religious' styled Hindus which has an academical, intellectual interest especially in scriptures and philosophers and they have not realised the internal ecstasies of devotion. Such ones agree to be appreciative of Mai-ism but nothing further thereafter.

Just on a little religious higher plane there is again the routinistic or self-centred orthodox class, some ones of which do actually feel the need of some reformation and change. However most of the religious persons of this class, while they covertly appreciate Mai-ism, have  all their enthusiasm evaporated under their self

pride with the inward feeling of "our own religion" of "Hinduism" is only the best, '"the highest best".

Some of their bear feeling of resentment against Maiism in as much as is surely and admittedly indebted to Hinduism, It is a decision as bureaucratic

under the ancestral roof, even though in the midst of all Illiteracies, poverty, and possibly all heterogeneities, for the only reason that he has been born in that family, They exclude all considerations except the parental birthright over the son,

There are others who are yet more aggressive, They desire that any healthy reform would be welcomed by them but they should be placed before the world, as approved and sanctioned by their own acknowledged religious authorities and under the name of "Hinduism'. And this they would expect without the smallest sympathy, encouragement, assistance or co-operation

Yet another class is that of the "lurking thief" which is Maiji's favourite expression. It is getting into a house either as a friend or a guest or a lurking thief during day-time, the thief concealing himself in the corner, observing every detail of possessions, etc, in the day-time and awaiting nightfall or moments of weakness when everything is to be shattered or snatched under the threat of the brutal knife.

All these classes of Hinduism deter the general Hindu mass from associating with Mai-ism, which would naturally create the idea of unification of Hinduism with Mai-ism.

Practically therefore only such fractions of the whole Hindu world have greatest attractions for Mai-ism as are from their full heart fully religious but whose conscience is not satisfied or constantly experiencing that the Hindu life lived actually and factually is entirely different from what is required to be as depicted in theory and speech.

The late Ernest Kirk, the author of "The World's Need and Mai-ism", under the Chapter 'Maiji', a Man of Destiny, has explained this very idea in these words:

"Maiji is born in the family of orthodox Nagar Brahmins, equivalent to, say a Namboodiri in Malabar, or an Acharyar in Madras. This gave Maiji a schooling in Hinduism (orthodox Hinduism), with all its rites, ceremonies and scriptural studies. He was however, brought face to face with the actual struggles and difficulties that confront those in Hinduism, and indeed in every religion, who are feeling the need for something more, real and satisfying than is being offered to them."

Thus even though the Hindu class is as large as an ocean, it is only a particular fraction therefrom which feels the constant need of Divine protections and religious joys and which has not been successful in finding their own joys and misery-relieving means that have rallied round Mai-ism. The greatest uniqueness of Mai-ism is that with only a small preliminary idea of the most important principles of life, it at once starts with the devotion, Mai-Worship, Guru-contact, Mantra repetitions etc. Thus the test of the pudding being in the eating thereof, almost everyone has been a staunch Mai-ist who has already tasted the fruits in solid form, of Mai-Devotion.

It is the only most practical way for general all round happiness and peace, which every human being is in search of and lives for. Mai-ism lays special emphasis not simply on so called arbitrary grounds of religion but even from the viewpoint of psychology, on the continued practice of day to day and hour to hour of maintaining the mental attitude and religious spirit of devotional attachment, in the midst of different moods through various modes of keeping oneself, as much engrossed and absorbed as possible during one's life, in occupations of daily programmes of devotion, benevolence, services wherever needed without any differences, and with universal outlooked love. The monotony of the daily programme needs being wiped out for renewal of enthusiasm and energy, and that is being done through the particular points of time and periods in the eternal run of one's lifetime.

The said celebration days to be observed with rigidity and self-control, self-purification etc. as described before, serve as bench-mark points of new refreshing on the long way. Each year, for a Mai-ist, is supposed to complete by the end of the victory day of Dusserah when as far as possible, the convening of a Mai convocation, large or small, royal or rare with a special day for a Sisters' Social for all women, of any religion is desirable. If unfortunately money, men, material etc. are not coming forth, let such Mai Convocations be held once in two, three, five or even ten years. But let it be most fixedly riveted in the minds of Mai-ists that Sisters' Socials and Mai Convocations, the former representing the Mai-ism principle of the spiritual co-equal status, and the latter the universality, are the two special unique unparalleled, unprecedented features as a Religion of the Universal Mai-ism.

It may be just casually noted here that a pair of Jain religionists who had so many proofs of Mai's Grace came down to Bombay from Saurashtra and took their Oath. Naturally enough they must have full freedom to follow their own religion so far as that does not conflict with the universal truths and they too must have the happiness of selecting their own day for their own God and religion. The same thing is true surely for every religionist and it has been so very clearly mentioned at different places in Mai-ism literature as well as during Convocations that Mai-ism is fully and ever prepared to permit quite a different programme and method of prayer, ceremony, devotion etc. whenever followers of any other religions beside Hinduism join Mai-ism and propose a certain uniform set for them to follow, as say Jain Mai-ists, Zoroastrian Mai-ists, Christian Mai-ists etc. On a smaller scale this freedom has been fully granted even for the sub-classes of Hinduism as will be seen from the full liberty given to every Hindu to repeat specific mantras of one's deity as also to worship one's own deity. The subtlest point one has always to bear in mind is that whereas one's religion is an individual religion most suited to oneself, Mai-ism is the Universal Religion with Universal God for Universal Purpose in order to bring all different religious persons and forces together.

So much introduction being considered enough for the present purpose, we next take up the details and description of celebration days all of which must be observed in the manner described as far as practicable.

(1) Mai was installed on 2-9-1932. This particular day is primarily important.

(2) Good Friday. Mai-ism has considered this Christian day as a special day and a select day for convening meetings, taking oaths etc.

(3) Due to Mai's command in a dream, the first Sisters' Social was convened in Poona on 9-10-1932, Dusserah Day. So many other Sisters' Socials were held on Mai's command on Dussera days in Poona, Madras, Calicut. Trichur, Trivandrum and Ernakulam. Thus Dusserah day is very important as the day of victory for the outspread of universal Mai-ism.

(4) After Dussehra day ranks 23rd December, the birthday of Maiji on full moon Poornima Day of Margashirsh, stated to be the best of all months according to the Bhagavad Gita. This is also the Dutta Jayanti day. It may easily be seen that this day almost immediately precedes Christmas which falls on 25th December, which also should naturally be a celebration day. In a word, if possible, all three days viz. 23rd, 24th and 25th of December, should be observed as special days.

(5) The next most important day is Gudi Padva or the first day of Chaitra Navaratri, the day on which Mother's Lodge was founded for the outspread of Universal Mai-ism. (27-3-1933). It then had the denomination of 'Mother's Lodge' which gave inspiration to the opening of several Mai Mandals (equivalent Gujarati denomination) in Gujarat, principally through the devotional exertions of Keshavlal Pandya in Nadiad (Gujarat) and Mai Kalapi in Rajkot (Saurashtra) who have been working for Mai devotion outspread, as in-charge of a temple in each place, constructed through their collections. There are in all more than one hundred and thirty Mai Mandals and some of them are also in Africa, Mombassa etc. Please read pages 60 to 66 of "Mai-ism" regarding the details of the first devotee, Keshavlal's initiation in Poona and the widest sublimation of the Hindu Mataji conception to the Universal Mai conception in Gujarat and Saurashtra.

All these Mai Mandals principally started and practically supervised and guided by devotee Keshavlal of Nadiad, are from the practical viewpoint and test, religious, devotional centers of Hindu Mai-istic nature, and represent the variety of the combination of the 

universal conception of Mai with all the rest of the devotional old mentality of the Hindu Mataji's devotion, with notions, beliefs, traditions and customs etc. of the ancestral type, principally including the notions of possession, quickest pleasing-ness or wrathfulness etc., with which every Hindu is quite familiar. In fact any impartial spectator of the working there will not be far from right if he concludes that except the change in the name of "Mataji" to "Mai'', and a theoretical acceptance of the truth viz. that Mai is the Mother not only of Hindus, but of the whole world, there is very little of modern rational outlook or actual sublimation of the traditional mentality to attain the higher plane as desired, required and preached under strictly clear, purest Mai-ism or say as visualized and understood by educated and religious persons of an entirely clean slate nature.

All the same, most doubtlessly, they are pieces and parcels of Mai-ism, as Mai-ism has a welcoming heart for Hindu Mai-ists as well. A subtle distinction however, is pointed out here, viz. that they represent the Hindu Mai-istic variety which Mai-ism fully welcomes and accepts.

A change in the religious mentality is the hardest task to achieve and the necessary time for its achievement has to be most patiently reckoned in terms of a century and its quarters. The seed once sown in a suitable land never dies. Mai-ism feels fully confident, with a certainty that the routinistic no-change Mai-ists of the said Mai Mandals, after some more decades and years, with greater spiritual development and experience and after much higher considerations, contacts and concentrations, will not fall back into the old marshy mud pools, but will especially hasten to sublimate their narrowed down mentalities and run up to declare themselves as most homogeneous parts and parcels of the parent whole of the unadulterated Universal Maiism. Nothing can be more clear on this subtlest issue as the constant expression of Maiji viz. that Mal-ism is surely Hinduism in its absolute aspect but not Hinduism alone.

After about a long period of say twenty-five years, the seeds of Mai-ism developed into much stronger roots with an unbelievable slow but steady invisible growth. The institutional conception of enlarged itself into the more disciplined advanced and staunchly devoted shape and organized form of Mai Adherents' Institute with the actual construction of Mai temples named 'Mai Viddyut' and 'Mai Kripa' at Trichur and Perintalmanna respectively, both in Kerala State. Mai-ism has Mai Adherents' Institutes in Trichur, Perintalmanna, Madras, Poona and Bombay. It is quite a happy memorable point of noting that Poona is the birthplace of Mai and Mai-ism and the first Sisters' Social. The province of Madras has its own unique reputation of staunch religiosity; and before it was subdivided with the creation of the states of Andhra and Kerala was the birth province of different Acharyas of scriptural profound learning. Bombay has been the central headquarters from where the founder transmits his spiritual messages for the propagation of Universal Mai-ism. The last but not the least is the last sweetest morsel of the mention of the Kerala State which is the real home of Mai's mother and child devotion. Kerala with its higher education and respected rights of the woman, wife and mother has been the natural home of Mai.

To return to the principal commonplace ordinary, straight route issue, wherefrom this bifurcation took place, viz. the enumeration of the celebration days. For reasons explained, Gudi Padva day is a celebration day. This day as also Dusserah day are important Hindu days as well and principal days of Chaitra and Ashvin Navaratra, Navratri being the nine days' period for the propitiation of the Hindu Mother. The former Navaratra has just after its end, the most popularly religious Ram Navami day and the latter is immediately followed by the victorious Dussehra day.

For Mai-ists, any year, for the purposes of Mai-ism devotion and activity may be generally taken from one Dusserah day to another or for them that are staunchly attached to Mai and Mai-ji both from the date of 23rd of December of one year to that of the other i. e. practically from Christmas to Christmas.

(6) As already referred to on Page 139 on "Falashruti" Friday, Saturday and Tuesday of every week and full moon days are important.

(7) Birthdays of oneself, one's parents and especially of one's mother and before one's marriage, the birthdays of one's sisters and brothers; and after marriage, the marriage day and the birthdays of one's husband or wife and children.

(8) From the viewpoint of spiritual success, the day of one's Diksha or also the day when there is spiritual illumination due to Guru Kripa or any wonderful experience, the day of the demise of one's parents, Guru, husband or wife are considered important.

(9) Days of prayers and thanks-giving for welfare and success or desire to be achieved or already achieved.

(10) Finally, most naturally enough, the days of illness and calamities, days of special grace for particular attainments, undertaken periods of Vrata or Anustan or Purashacharan i. e. vow devotional continuation period and determination to finish a certain number of mantras etc.

(11) As desired or decided by any Mai-ist, any special day with suitable programme calculated to be most welcome to, and expected to be fully participated in by all neighboring and nearest Mai-ists may also be included in the list of celebration days.

As said earlier, on all the celebration days one should remain religious, truly religious, and if one's vitality permits, observe fast, keep silence as long as possible, repeat Mai names and conduct especially in the night Mai worship. Particularly on the celebration days one must practice love, service, devotion and self-surrender.

Most religious persons, saints and sages have always repeated the truth viz., that there are times when the very same meritorious actions bear maximum fruits. There must be a fixed time, day and period for everything holy to gain the maximum benifit of self elevation, removal of calamity, poverty, misery, etc. There must be a fixed time for breaking the lethargic monotony, for refreshing and revitalising energy. There must be a place for everything to maintain orderliness and a time for increasing discipline and personal merit. It may be casually observed that leaflets have been often printed regarding the instructions as to how to observe NAVARATRA. In Trichur, the spiritual strength consolidated during NAVARATRI fast periods has always brought victory to Mai convocations.

The above stated celebration days should be observed on similar lines to the extent of one's practicability.

MAI BLESS ALL

MONOLOGUE OF THE FOUNDER OF MAIISM IN HIS BOOK OF PHALASHRUTI

 

RENDERINGS OF

FOUNDER'S FAVOURITE EXTEMPORE PSALMS

In undisturbable solitude. With one's own world drowned in the

vast infinitude of this universe. With self submerged in Mother's

Immeasurable Love.

While prostrating to Mother in the Full Moon, with all the best

that the material world can give, from the palatial terrace.

While gazing at the starry dark nights from mountain-

plateaus. With surges of joyfulness on complete self-

surrender. With the conviction of one's nothingness from the

sea-beach.

Miraculous Mother !!!. Thou hast made two things which

have made me most pitiably miserable, wicked and pain-

burnt. My heart which is rebellious and uncontrollable and

my mind which is ever perverted and always unsympathetic.

My eyes are blind and my wings are broken. I have been

undermined and ground-dusted.

Merciful Mother !! Pity me. Save me. Shower Thy Grace andMercy.

Thy Mercy none knows. None in all the worlds. Neither the

scriptures nor the deities nor the angels. Neither the Trinity nor

tee Shiva-Shakti Di-ad Not even the Narayani the Creator of the

universe. Why to speak of others? Thou Thyself hast not known

Thy Mercy's measure.

They in whose hearts there abides the love for Mother and

Mother's Universe; their barges are safe even though entangled in the whirlpools of hundreds of calamities.

They in whose hearts there is faith in Mother, their single hair is undisturbable for the worst tyrants even if they hold out blood-thirsty swords from all sides over the faithful's head and neck.

They that have learnt the art and live after having died in Mother, let them roam wherever they wish. Wherever they go, in a forest or a desert, places and persons, circumstances and environments: all things are miraculously metamorphosed before they reach and they find there, heavens and blissful gardens of Immortal Life and Immeasurable Love.

Eyes alone change. The world does not change. The very same sun and moon. The very same ill-omenous owl and the sweet consoling she-parrot, (Maina). The very same pleasures and pains. The very same happiness and sorrow. The very same givings and takings, the very same actions and reactions.

Eyes do not change unless the heart and mind change. The change-secret ever remains a mystery without Mother's Mercy. Wait patiently for that Mercy, as a renounced and a surrendered shelter-seeker in Mother's Lotus Feet, and live out thy life without being soiled with the slightest tinge of any colour in midst of all kinds of contacts and colours.

Mother is all smileful and smilefulness-conferring. The night of incessant weeping has passed away. Impurities have been wept out from eyes, and swept out from heart. Mother has kept Herself therein, in both.

Mother weeps with Her beloved child whenever the child weeps. Knowing this wonderful truth, Oh, Mother-loving child ! be thou determined, never to weep, but to ever smile and laugh to see that Mother may not have to weep and may smile and laugh with thee.

They that brought about the unification of mine with my Mother; and they that deceitfully, fraudulently and vehemently obstructed and resisted; Both be happy. Weeping has now become mine. Transfer you all !! Your weepings to me; I shall weep for you. They that consider me as their friend; Mother confer on them, eternal welfare. They that consider me as their enemy. My full blessings go to them. Digest all distinctions and differences. There is no good and no evil. When I identified the sandal-wood and the rubbing stone, then alone my Mother met me. Mother gives me such reliefs as I do not want. Not to relieve me of my real pain is Her pleasure. I bless my heart full of unbearable ulcers. Though ever discontented and even paining; Be my heart happy for it is therewith alone that I am loving my Mother.

Mother if Thou being a mother becomest heartless and merciless. !!!

Be Thou and all Thy freaks and fancies, also Happy.

When and where do we meet next ? 

Beloved Mother !!

Markand

THY

 Thee-in-me and me-in-Thee

over fondled child

Mother is remover of any difficulty

 

Her devotees are delivered from mental and physical fears in any difficulty, even in the battle and hence, Mother is called Durgaa, i.e., The Deliverer. 

[Durgaa दुर्गा - Remover of any difficulty whatsoever.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 190]

Durgaa is the aspect of Mother, which in a way perfects all imperfections, who closely watches the working of different Shaktis and sees that every work is speedily and rightly progressing to success and the goal, and removes all difficulties whenever , while different works are going on, there is some obstruction somewhere.

Durgaa is the director who, while appearing as inactive, is responsible for leading the whole process of evolution of a devotee from beginning to end.

During meditation in the Mai worship, therefor, after the three energy Mothers of Desire. Knowledge and action are contemplated upon, the fourth meditation is that of Durgaa.

A nine year aged girl also is called Durgaa. There is a process in the Shaakta Maarga, which is called Kumaari Poojaa or worship of Shakti, through girls below twelve in public, or in the midst of family members, in which the devotee and his wife would worship the unmarried girls below the teens. This practice, though a routine ceremony, can be utilized for practicing, looking upon every woman as Shakti, and for wiping out all pride due to differences in status due to high or low birth, richness or poverty, literacy or illiteracy, handsomeness or deformity, etc. 

Though the statement may look strange it must be remembered, that Maai's path is immensely practical. You have to rub out all your angularities, against and over the most rugged ground with full faith and humility. There is no Royal Road but practice, under Grace and Guidance . Simple talk and mere thinking does not help.

Extract from the book : Mother and Mother's Thousand Names Edition: 1939

Mantra for repetition: JAI DURGA MAI JAI MARKAND MAI 

जय दुर्गा माई जय मार्कण्ड माई 

Mother sets thing right in no time.

 

Where is again the pleasure and joy in lovability shown by others to us if it is under compulsion ??

I order every child of mine must prostrate to me on leaving the bed.

Is there any real pleasure in having such prostrations?

The joy proceeds when you leave them to act as they like and someone prostrates.

The pleasure of prostration is when there is no compulsion and no automatic mechanical prostration.

~ Mai-ism Note 346 Page 299

Mother accepts and adopts standard which you yourself lay down

 JAI MAI JAI MARKAND MAI

 

Once you have established relationship with Mother, it is your choice to set up the standard for give and take or postponement. Mother's speed to your call will depend on the intensity and impatience with which you offer your thanksgiving. Mother accepts and adopts standard which you yourself lay down.

It is serving one's own interest to see that the connection once given is not cut off. Every wise man must have before his mind , while dealing with religious matters and Divine aid , this fact viz., that such relations are quite delicate  and therefor extremely tender as a flower , fragile like glass and quickly falling from invaluableness to value-less-ness  as a pearl. Further, 

we remain in the dark as to when Mother's Grace is withdrawn.  

~ MAI-ISM  

Translation in Guajarati language : 

એક વાર માઇ સાથે તમારો સંબંધ સ્થપાયો પછી આપકરવાનાં

અથવા મુલત્વી રાખવાના ધોરણની પસંદગી તમારે કરવાની છે.

તમે માઇને બોલાવો અને એ કેટલી ઝડપથી મદદે આવે છે

તેનો આધાર તમે કેટલી ઉત્કટતાથી અને કેટલા ઉત્સાહથી તમે આભાર પ્રદર્શિત કરો છો તેના પર અવલંબે છે.

તમે પોતે જ જે ધોરણો નક્કી કરો તેને માઇ સ્વીકારી લે છે અને અપનાવે છે.

એક વાર સંબંધ બંધાયો એ તૂટી ના જાય એ જોવાનું માણસના પોતાના હિતમાં જ ઉપયોગી છે.

ધાર્મિક બાબતો સાથે અને દૈવી સહાય સામે જયારે કામ પાર પાડવાનું હોય

ત્યારે દરેક શાણા માણસે પોતાના મનમાં આ વાત યાદ રાખવી જોઇએ કેમકે,

આવા સંબંધો ખૂબ નાજૂક હોય છે

અને તેથી તે પુષ્પો જેવા કોમળ, કાચની જેમ સહેજમાં તૂટી જાય એવા

અને મૂલ્યવાન સ્થિતિમાંથી ખૂબ જલ્દી મૂલ્ય રહિતની સ્થિતિમાં સરકી જાય એવા મોતી જેવા હોય છે.

વધુમાં માઇ પોતાની વિશિષ્ટ કૃપા ક્યારે પાછી ખેંચી લે છે તે બાબતે આપણે અંધારામાં જ રહેતા હોઇએ છીએ.

Let at least Thy devotees not suffer for no fault of theirs

The Founder of Maiism ( Mai Swarup Mai Markand i.e. Markand Ratanlal Dholkia  )  has an inward satisfaction when he knows Mother's Full Grace continuously showering on him. Mother gives dreams visions and messages to others and directly or indirectly informs others as if to say, Mai and Mai-Swarup are nearest, if not Mother and Son, or if not same and one, as some (Devotees or Adwaitins) may believe.

 But, then comes an extremely sorrowful wave of a lament-ful and yet turbulent mood. He goes to Mother and talks to Her "What have I to do with my recognition!!! Is that my goal or happiness?? No. I want the world to come forth with whatever sacrifice each one can make, to work with me, to spread Thy Glory and to revise the world's understanding of true religiosity, or, in other words, to spread Thy simple and straight Religion, make people of a better moral caliber, infuse true religiosity, make man-to-man relationship of a much superior order. There, I find a great cipher. Don't cheat me with hollow words of people's praises and prostrations. I want substantial results in life, Morality, Religiosity, peacefulness, security, stability, smoothness and all that is most sublimely beautiful and blissful in the living of mankind in general. 

Raise the minimum, something showered freely and mercifully on all persons even though they have no qualification of theirs except that they have life, except that they breathe in and out, like a blacksmith's bellows.

 I don't mean dabbling with the Divine Law of give and take, and of more progress, bliss and happiness to more deserving. 

Let that remain unconstrained and unaltered. Though effortless and unearned, yet everyone lives most mechanically a better life than the present one. Raise the minimum smoothness and peacefulness of average life of mankind. 

Let the happiness and misery, at the two extremities be much more heightened if that is necessary and inevitable, for exceptional few. 

Let there be wars, epidemics devastation diseases destruction etc., if people lose their divine sense and brains and throw all solicitations of thy devotees to winds with indifference and ridicule, and if suffering is the only way of bringing men to their senses, but let the neutral man live a much better life, with Thy Grace of raising the minimum. 

Let at least Thy devotees not suffer, for no fault of theirs, a for the only reason that they happen to be in the midst of the world's self-invited destruction and misery all around them.

 "If segregation or isolation is the only salvation remedy, if things can be made more smooth by a re-classification, do that. Do anything but let the world be much happier than now."

~ Maiism Note 69 Page 55-56 

 

MARKAND RATANLAL DHOLKIA 

(1885-1966)

SAINT MAI SWARUP MAI MARKAND 

THE FOUNDER OF UNIVERSAL RELIGION MAIISM 

About the religious Ideal and Maiism

   

The Founder has expressed his views about what a true religion should be :

The task for a religious reformer is hard in a hundred ways. He has to make the world realize that it can not be happy without religion. He has to strengthen the belief both ways. Not only showing how religion has come  to the aid of mankind, but how the highest civilizations not based on religion have been swept away, under the degenerating and decaying influence of time. For the modern age , a mere statement of his about truth is enough. He has to introduce the Universal outlook in every individual religion. He has to consolidate the wisdom of the past, extracting its essence to the irreducible minimum size. He has to establish proper values for essentials and non essentials of every religion. He has to minimize abuse and exploitation. He has to strengthen  the cultural moral background. He has to lay down the best life routine. He has to interweave considerations of the world below and the world above. He has to open the World's eye to the same One life , animating one and all.

The religious ideal which can suit the modern world is one that can take the whole humanity in its embrace, which can respect and give a free play to Conscience, Reason, Experience and Science, which would allow every man to live well and teach letting others live well, which will ensure a perfect freedom for every soul to work out its own salvation in its own way, which will teach maintaining sense of proportion and proper evaluation of essentials and non-essentials of a religion, which would develop the faculty of judging all actions and actors, not by their positional values, but by the tests of the fundamental they satisfy, which would guide without intimidation and mental enslavement, which would make one free from the poison of the over-consciousness of superiority and inferiority of man to man, and lastly, which would develop the spirit of practical sisterhood and brotherhood in the daily routine of life.

A popular religion to suit the modern world should have the following characteristics :
(1 ) Religion must have a definite form and should not be an idealistic, incomprehensible, chaos-creating, airy and hazy something. Religion must provide for pruning from age to age. 
(2) Religion should not be a source of superstition.

 (3) Relation of man to man must be hundred times much better. Be we first a man, then a brother and there after alone, a religious man.

(4) Religion should be recognized to mean the essence and the experience of life lived.

(5) Every one should be, and should be considered under the direct protection and guidance of God.
(6) Preachers are to be Witness and not lawyers or professors.
(7)  As few limitations as possible, should be set on the conception of God and on the innocent harmless and free latitude  and living of men.
(8) All adornments and adjuncts should be gradually slackened and even removed, as soon as,  at the stage when they are found to be obstructive , is reached.
(9) Religion should be accommodative, constructive and progressive. Religion must provide for pruning from age to age.
 Mai-ism is the psychological religion for one and all of any religion or no religion without caste, creed or color. With full reverence to and while following one's own religion, one can be a Mai-ist. Mai-ism is one's own personal religion to be adopted after the age of discretion and not merely one's ancestral religion of one's birth.

Mai ( Mother ) is not Maya or the illusion creator, nor Shakti or Power requiring a separate Controller, not Father's Wife, nor the Fifth Hindu Deity, not Mother Kali, not Mother Mary, not God's handmaid, not Demon's slayer, not Mother that is pleased with animal or human sacrifices, not Mother of thieves and dacoits, not Mother of rebels revolutionaries, not Mother of Black-Magicians, Ughra-Sadhaks , Ghat-Kanchuki Dev-dasis or Vamachars.

Mother is essentially the Ocean of Infinite Love and Mercy, Mother is human mother vested with Omnipresence, Omniscience and Omnipotence and raised to infinity and Godhood . Mai is to the Mai-ists what a human mother is to her child.
(A) Mai-ism is the psychological religion for one and all of any religion or no religion without caste, creed or color. With full reverence to and while following one's own religion, one can be a Mai-ist. Mai-ism is one's own personal religion to be adopted after the age of discretion and not merely one's ancestral religion of one's birth.
( B ) Under Mai-ism, there is no place, by its very postulates, for the condemnation of Harijans as ' Untouchables, Woman's subjugation by Man or condemnation by routine religion as " Narakasya Dwaram "( Hell's Gate ) has no room, as every Mai-ist is expected to look upon every woman ( except his own wife )  as representative form of Mother and as under Mai-ism the co-operation of man and woman in the Mother worship is the highest spiritualizing force. The spirit underlying the words " Heathen ", " Kafir ", " Mlechcha " " Durvan ", etc., has no existence under Mai-ism.
(C) One who does not believe in God, but who does believe in the common tie of humanity and practises service and extends Love to all, is a " Mai-ist ", because he is the follower of Mai in one of Her aspects as One Universal Soul, One Universal Consciousness or One Universal Cosmos, like unto the continuous string through rosary beads subjecting every one of the Universe to the slightest influence anywhere in the whole.
If the Universe is to be made hatredless happy home and if love, mercy and other qualities of heart, ( the bankruptcy of which has been so keenly felt in the present world ) are to reappear, Motherhood conception of God is the most favorable aspect and conception.
A universal evil need a universal remedy, and the Grace of Universally acknowledged  common Parent of one and all. The Merciful-Mother-Parent. The Universal Mother.
A universal prayer offered to a universally-conceived, universally-acknowledged universal Almighty, has its own undreamt-of miraculous efficiency, which followers of individual delimited vision can never imagine.

A universal call alone can have a universal response.
The six tenets of Mai-ism are :-
1) God is more merciful when approached as Mother;
2) Mother is mother of all, without caste, creed or color;
3) Mother smiles, on one's trying to love All, to one's best;
4) Mother saves, on one's trying to serve All, with one's best;
5) Mother shows (Her Grace) on one's devotion to Her
6) Mother serves, on one's living the life of universal Love and Service, with Devotion to Her and Unconditional, Cheerful, Self-Surrender to Mother's Divine Will.
Mai-ist's devotional ideal :
' Practice feeling that you are a child - a child whom Mother could not but accept, however wicked. You automatically get confidence, you regain your innocence, purity and sincerity and you raise yourself above world-wormness, sexuality and selfishness. You are off your cares, time is eternity for you and life is lightened. Be Mother's child and Her lap shall be thrilling and throbbing to have you on itself.'

BASIC BELIEFS OF A MAI-IST ARE : - 

(1) Unity of all religions.
(2) Universal relation of all human beings as members of one family.
(3) No communalism. No provincialism. No nationalism and no racialism.
(4) For Mother's Love, Grace, Devotion and Mercy, the daily practice of universal sisterhood  and brotherhood, an indispensable requirement.
(5) Every one to have the right of selecting one's own line of evolution.
(6) Precise evolution of essentials and non-essentials of one's religiosity, with test-stones of fundamental and eternal truths.
(7) Religion not to be permitted being made a cause for disunion, domination, prejudice, exploitation or superstition, and not to fail respecting science, reason, conscience, experience, human psychology and individual merits and demerits.
(8) One's own superiority to be least thought of, being trivial, transitory, circumstantial and not single-handedly earned.
(9) Not making most of little differences of high and low, which are often prejudicial and sometimes even imaginary.
(10) One's cheerfulness never to be lost as nothing is irreparable or unachievable under Mother's Grace.
(11) Be ever optimistic. The highest difference between man and a man is nothing compared to what Mother's Grace can make him in a moment.A sinner can be saint at the second moment and a saint may turn to be a devil after a day.
(12) Destruction is for re-construction, doubting for believing, evil for good,  sinfulness for sinlessness.
(13) Rise above all superstitions.There is no 'choo-mantar'(magic) for a true Mai-ist except repetition of  ' Jai Mai ' , Guru's Grace, Mother's Mercy, one's own highest exertion and world's sympathy.
(14) Mai-ist's highest initial grounding - Motherhood of God, Universality.
(15) Mai-ist's highest life-maxims - Love, Service, Devotion, unconditional and cheerful self- surrender to Mother's Divine Will.
(16) Mai-ist's highest sin - Loveless-ness and Harmfulness to another, by thought, word or deed.
(17) Mai-ist highest merit - Serving another onwards towards the spiritual goal or through temporal difficulties, in every moral, legal, legitimate and harmless manner.

Some of the practical measures for practical Mai-ists are : - 

(1) Holding common prayers, Bhajans or Kirtans of God in any name or form and of any saints or devotees, holding classes, delivering lectures and undertaking tours for the general spiritual uplift.
(2) Introducing common prayers in Schools,Colleges and in masses.
(3) Holding Mother worship, personal or impersonal in any form, as may be agreed upon by one and all.
(4) Convening social of sisters or brothers or combined or of families, without caste, creed or color.
(5) Promulgation of common religious and allied literature and encouragement of studies of all religions by individuals of different religions. Publication of extracts from sacred books of all religions.
(6) Helping poor or bereaved families, deserving students, orphanages, opening celibate Mai-ist Schools , starting widow-homes, offering medical aid to he needy, guiding wedded pairs to-wards spiritual matrimonial living, praying for the peace of the departing or departed souls etc.
(7) Promotion of immensely practical universal  sisterhood and brotherhood in daily life.
(8) Abolition of racial , national, provincial, social and religious prejudices and intercession for bringing about  honorable peace and equitable compromise.
(9)  Constructing, opening or encouraging to open Mother's Lodges, temples, Homes and Colonies under any denomination religious, national or communal, of any people, in any place.
The process of evolution of Mother's followers on attainment of Guru's Grace and Mother's Mercy is as under : - 
(1) Acquisition of merit ( Punya ) by doing religious acts , japa, worship, charity, services etc. which will lead in the first instance to the fulfillment of legitimate and moral desires, next to patience and proofness, and then to the appreciation of the virtuous, religious and saintly people and their ways of living.
(2)  The actions and qualities of Love, Service, Devotion and Self surrender having fairly matured by practice, Mother will so bring about circumstances and opportunities that the follower will be lifted up from his routine and worldly life and will be ushered into the company of virtuous, religious, devotional and saintly people.
(3) Constant contact of religious people, and their Service, their Imitation and their Grace will create a good understanding of good and evil, truth and untruth, righteousness and unrighteousness etc. , and these will introduce one to godliness after sufficient practice and disciplinary training in goodness, virtue etc.
(4) This introduction to godliness will ultimately result in the great liking for godliness, virtuous, devotional, unselfish and higher living and finally in the germination of Love towards God.
(5) Devotion to and Love of God will perfect the true understanding about soul-knowledge and will bring the Supreme Self of God and the individual self of the follower much nearer, through faith and conviction strengthened by Mother, often through miraculous Grace.
(6) Love of God will result in the Love of God's creation.
(7) Feeling the finger and hand of  God in all arrangements, getting the sight of God occasionally, feeling oneness with God on self-surrender and inward satisfaction of  ' having been accepted '.
(8) Establishing a perpetual relation with God  and helping God in all grand work with Power and Love which God is pleased to confer.
(9) Merging in Mother.
The Founder's greatest sorrowful observation is, there is no systematisation, although the richest substance  of true religiosity is here in India. Right understanding in its absolute essence, sense and practice is hopelessly missing. Discretion and discrimination about the indispensable elements or significant and insignificant factors is conspicuous by its absence.

~ Extract from the Book : MAI-ISM 

Author : MAI SWARUP MA MARKAND 

Publisher : Mai Niwas, Saraswati Road End, Santa Cruz West Mumbai 400054 India.