Thursday, July 2, 2015

NOTE 134 TO 146

134. What can be the greater proof of this universal chaotic incapacity of judgment in religious matters (with few exceptions) than that the very same religious person with the same talk and way of living, thinking, feeling, and acting, appears to some as an Avatar, to some others as a maniac and to still some others as even a cheat?? The underlying Divine Truth is that Yudhisthir and Duryodhan could not find out one single wicked man, or one righteous man, respectively, from the vast assembly of all the highest men of all types of that time. Bigotry and ignorance also occlude their common vision.

    People mostly believe there can be no saintliness without certain externals and certain settled routine ways of external living and a stern unapproachability. Next to that wrong notion, is the greater blunder of believing, there is no other saint except the one whom a certain group family or person has accepted, at least none equal to the select. Common sense gets occluded and confused."

135. Whom to approach and with what mentality for one's spiritual progress is also a perplexing problem. The Founder has discussed this matter at length in Mai Saharanama  2nd  volume. Both the advantages, as a Pushpa Bhramar and a Kumud Bhramar (roaming in Saints and confining in one as Guru) should be secured and his advice is, "Revere and serve all saints; but be, in addition to revering and serving, loving obeying and sacrificing your full self in respect of your own Guru. Make a clear distinction of a saint and a Guru. It is foolish to be wandering from saints to saints like a rolling stone gathering no moss, without making someone as your Guru. But it is more foolish to be belittling all others except your own Guru.

136. Even in the matter of calling a particular saint as Guru, people must have insight enough to bear it in mind that the real "gurushishya" relationship does not merely mean a flying wish of some Tom Dick and Harry to call some Puri Anand or Bharti to be his Guru. There must be the initiation, the giving and taking of Mantra, and instructions and a particular programme and a continued personal contact through visits, letters, communications, mental telepathy, dreams, visions, etc.

    Reversing the position, where there is initiation-giving and taking of a Mantra and instruction and periodical programme and a continued personal contact through visits, letters, and communications, etc., the initiator is Guru, in the eyes of Almighty, whether the initiator and the initiated declare or accept the Guru-Shishya relationship or not. Non-acceptance of the Initiator, as one's Guru, after the selfish ends are served is the culmination-point of ungratefulness and is one of the highest sins, punishable with financial misfortune, repeated illness, and secret invisible rebelliousness at home in the family life.

137. To revert to the subject under consideration, it is not that Nishkama Bhakti, is not preached or held in higher reverence than Sakama Bhakti by the Founder. It would be simply foolish to conclude that way. The fact of facts is that the Founder has accepted "Stooping to conquer" like a mother "as She is really the mother that has no hesitation and takes no time to descend to the plane of her children when the latter are entirely disabled to climb up plane by plane to meet her."

138. This is what the Founder explains as " Practical spiritual diplomacy " in his comments under "Sarva Mantra Swarupini" on page 142, Mai Sahasranama  part II, Vol. I, which reads thus: "Mantras have their laudable uses when, 1. they serve magnetic healing or abating of diseases or for very general removal of miseries, 2. for ornamental grandeur, decency, poetry, sublimity, purification of place and mind, inviting a deity or seeking grace, or 3. as spiritual diplomacy. This diplomacy adopted especially by some few religious teachers is to pull out a disciple from the barbed-wire and mud-mire of worldliness by offering baits under the temptation of benefits, gradually introducing him to the higher world of God, Guru, Devotees, etc, (although through the disciple's selfish motive to start with) and making him ascend the spiritual ladder, rung after rung".

139. Some villagers have some strange notions about cities like Bombay; they think there is such a dearth of sons with rich men in Bombay that any outsider who is a bit brisk is immediately taken up as an adopted son and with that notion they act in a frantic sense when they step in Bombay. They are fondly hoping a large inheritance for just a little show of briskness, gentlemanliness, goodness, and intellect-(windfalls). Exactly so, even most educated and most religious and saints-familiar people have ridiculously strange notions, and a penny-heaven-buying mentality, regarding religion. They wind up their common sense and roam about leaving one saint after another in religious realms, aimlessly irresponsibly arguing illogically and acting insensibly, with extremely ridiculous and poor notions about the work labour and struggle, service and sacrifice, required to be gone through to rise by even the smallest height in true and solid religious development. If we ask any educated man about his opinion about a certain matter or a certain man, in the usual run of life, he would say, "He has not thought about it or has no personal experience"; but the very same man when he deals with religion not only forms his judgment about anything and everything and anyone and everyone without any basis but is extremely determined and desirous of making others accept his beliefs. He loses his balance as soon as he sees a contradiction; and, a failure of winning over the opponent not seldom leads him to be saturated with contempt for him. Since the world began, there is no subject of so much interest, so much talked over, and yet so much misunderstood, as Religion.

140. In a word, therefore, the Founder is of opinion that the preliminary grounding of the people entering religion is extremely poor in matter of the true understanding and the necessary requisites and that people immediately run to be trained in colleges before they have mastered their primer; and that creates the greatest chaos, misunderstanding inefficiency insincerity bitterness and finally the misleading idea of nothingness or a nonsensical humbug about religion. People demand and usurp the same place in religion, as they have in their most fortunate otherworldly positions. Political leaders are most aggressive and formidable in this respect. There is no systematization, no goal, no discipline, no definite procedure, no law, and no order for many of them that call and consider themselves as religious or whom people call religious. And earlier that anarchical situation is ought and worked out to be removed, the sooner will be the real solid progress in full commensuration with the sacrifice which people are surely making in the matter of attainment of true religiosity.

141. The substance of the Founder's mentality is this. God Guru and Religion are going down and down from day-to-day as selfishness, individualism, materialization agnosticism and atheism has been increasing by leaps and bounds. People want debates and proofs of sunrise and sunset. What they really want is " Khulja Sisam " relief from all their miseries and greater happiness of the type they conceive. Scripture's teachings, rules, and regulations have almost miserably failed. Let us then meet people on their own ground. Let Mohammed go to mountain. The Founder has very funny experiences how people can be brought round to a recognition of religious living on being shown their miseries can be and are removed by undertaking a certain religious process for the removal of a certain misery. When people get sickened about a religion because it is too old, and shut their doors, its external colors should be changed and it should be poured from the roof-sky-holes. That is what a Mother and a Mother's Religion alone would do, just as doctors manage artificial feeding through injections, etc.

142. Once the Founder was in the house of an atheist as a guest, in South. He was given a spacious room where he was conducting his worship in a corner. The landlord who was hospitable and courteous in every way, definitely said, he did not believe in religious things. Two days later, a pet son of the man fell dangerously ill. The boy surprise fully said to his parents, "I won't be cured unless you worship Mai, that has come to us and repeat hymns and Mantras which Baba dictates." Very strange and very ridiculous, the man who had so vehemently argued only two days before, explained the situation to the Founder. Said the Founder, "It does not matter you have no faith. Your son has his full faith, with the divine innocence of a child and that is more than enough. The Founder quoted an instance. "Once a Mahatma in a certain village suffering from no rains, decided to hold a prayer convening a congregation of all villagers. He had a look around and dismissed the meeting, asking only a small boy to join him in a prayer with him, two alone in solitude. The rain fell in big showers, on prayer. The boy had faith, he was the only one in the meeting, who had brought an umbrella. Others had no faith. One boy's faith was enough to move God to shower His Grace." "Do these things for the sake of the recovery of your son. We shall see at the end how long you are retaining your atheism." The boy began to be speedily cured and the whole family became changed in a matter of their outlook about Religion. Religion is now required to be exhibited from home to home, and man to man, with SERVICE as the practical remedy of all miseries. That is the Founder's stand, without the nonsense of the superiority and inferiority of the Nishkam and Sakaam Bhakti.

143. The Founder says: "Let there be any amount of atheism of discarding of God, religion, scriptures, etc.; so long as man has a body, he is sure to have physical suffering. So long as he has a heart, he is sure to have disquietude. So long as he has desires, he is sure to be in some pressing need. Where can the poor beggarly creature like man dependent on so many things escape? How long can he run away? Truly capacious religious preachers have to develop their giving-power, their misery-relieving desire and the world will remain in their fists with folded hands up to the last day of the "pralaya" of the world (dissolution). Be yourself really capacious of relieving the miseries of the world, not by tall-talks, appearances, paraphernalia, scriptural quotation, shouting tomtoms, etc., but by actually proving your capacity of relieving the sufferings of them that come to you. The whole world will be flocking around you, in temples or Ashrams. Except few blesseds, none wants God and religion but for their own self-interest. They do not love God. They love what God gives, money, wife, children, happiness, health, heaven, peace, bliss, etc. They are, in fact, loving not even those things, in the absolute sense. They are loving only themselves. We can't expect the world to be consisting of one and all on the highest plane of disinterested love and service with devotion and self-surrender. Let the animal-deity mixture with each one be only very gradually increased by truly religious persons to greater and greater strength of the Godliness-element. That is the only efficient way of dealing in Kaliyuga, with the new situation after our contact with the West.

144. Frowning, scolding, intimidating, and dismissing will not mend matters. Even isolating, which is the most efficacious remedy, is by now, extremely impracticable and difficult. The number of runaways increases and it is the religious schools that have finally to be closed. To be the master, one has first to serve as a servant. People have to be served in their own way. Create the feeling of gratitude and a confidence in you, your words and teachings by numerous precedents of your having helped them. It is sickening for any man to be constantly advised by mere sermons, without any practical solid help or service or sacrifice to enable the distressed to be relieved of a calamity.

145. People have no sense when they decry Sakama Bhakti as being a foreign thing to Religion. Even Geeta accepts the Arta and Artharthi Bhaktas in its shloka 16th of the 7th Discourse. Mai-ism admits all legitimate moral and harmless desires and their satisfaction, through Mai propitiation.

146. The Founder humorously says mankind and world have no direful demonish ancestral vengeance with God, Guru, and Religion. When the world is roaring with "There is nothing like God. Down with this humbug of religion," it only means not an absence of belief or a disbelief in God, but a disowning, a rebelliousness just as a wayward (and therefore always miserable) son says, he has no father. The only course left for the world is the intervention of Mother between the unrelenting father and the ever-rebellious son. This is for them that believe in both the Mother and Father. For a Mai-ist, Mother Herself is both Mother and Father. That is the only possible chance of a reconciliation or re-establishment of peace happiness and bliss. For Mai-ists who believe God himself as Mother, there is only one step, and not two, to climb. Whichever way you go, Motherhood of God is the only remedy left for the world especially in this Kaliyuga.

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