677. To recapitulate, for instance, in case of Mai-ists, their first formula is Love, Service, Devotion and Self-Surrender; and the next one referring to their progress, that of gratefulness, greatness, goodness, givingness, godliness and goingness. Goingness is the same thing as merging into Mother. After a long period of godliness as its culmination point, comes the goingness. On the usual plane, it means the submergence of all diversities into the One Unity, wiping out all distinctions and differences and going away from the magnetic field of worldliness and having no desire remaining to be fulfilled, or no action remaining to be done. It is ceasing to have a separate existence, or on the highest plane, it means Emancipation or Salvation. Please note under Mai-ism, Emancipation or Salvation does not mean the extinction of the individuality of the Soul, but the perfection of the soul to the highest stage of enjoying universal conscientiousness and existence. Individuality after Individualism is gone. Just like the well-known stage of living after death. Please note the extreme subtle point of belief. Mai-ism does not believe in the unreality of the world, except only in a figurative sense, nor in the annihilation of one's soul on salvation. Mergence in Mother is not becoming nothing, but being same as Mother with the highest perfection. The drop does not evaporate and lose its existence, but has all the attributes of the Ganges with which it unifies.
678. While coming to the formulization so very necessary at the advanced stage, as stated above, there are so many most interesting recipes by different religions, different philosophers and different saints and different devotees. We start from the simplest the more complex things.
Kabir's simplest formula is " Pray to God and feed the poor ". Saint Tulsidas gave his formula of “Consider another's wealth as dust and another's wife as a mother ". Mai-ism says," Raise mountains of service to others and deluge rivers of love to others and be always watchful about collecting the treasure of merits or assets (Punyam) and creating the least demerits and liabilities (Paapam). "
Mai-ist’s highest sin is Lovelessness and Harmfulness to another, by thought, word and deed. And Mai-ist’s highest merit is serving another onwards, towards the spiritual goal or through temporal difficulties in every moral, legal, legitimate and harmless or religious manner.
679. It is not, that bone religious thinker sits down with the ancestral scriptural lore and tries out to specialize some different recipe, but he takes life as a field of his independent search and forms his independent conclusions, based on the study of the Universe and his personal experience. It only happens to be later, to the great joy of others interested in the comparative study by different thinkers, that the conclusions are often found to be the very same as already arrived at in the past, in different ages by different men. From time to time the same truth in different garbs and languages, with different intensities, orders and details, are proclaimed with new spiritual force, whenever lifelessness and putrefaction completely nullifies the previous proclamation. It is further a happy thing to note and experience, that the remarkable development of anyone virtue brings in that of all others, one after another – just as a friend of any single Prince in a palace, automatically becomes friendly with every member of the Royal family.
680. The important recipes which a Hindu Mai-ist would do better to have before his eyes, in the order of importance, are these (A to D below):
(A) Religiosity has as its four foundation basic corners - Satya, Shaucha, Tapas and Dana - truthfulness, purity of thought word and deed, self-mortification and mercifulness. Self-mortification has its simplest form in the Mai-istic virtue of Service, and Mercifulness is only another word for Love.
It is interesting to note the allied ness in Geeta in the Shloka 67th in the last Discourse while concluding the nectar teachings. It is still more interesting to note that it says something immediately, after the promise of liberation that Bhagwan holds out in Shloka No. 66th. It is a negative commandment, and therefore, all the more important, in deducing the contrary qualities, viz., the virtues that go to make for religiosity. Instruction about “Don’t do this” are often derived from much greater depths of wisdom and experience, than about “Do this”. Geeta says,” Don’t divulge my teachings to them who are not for austerity, devotion, service, and who bare ill-will to Me.” In Geeta, four elements have been referred to here, as disqualifications to religiosity. It has given the Founder greatest joy to see the allied ness, between these four and the Mai-istic virtues. Service and Devotion have been directly referred to. Ill-wishing is suggestive of its being the converse of “Love” and Self-surrender is only another name for cheerful self-suffering or austerity
(B) Manu advises Ahimsa, Satya, Asteya, Brahmacharya and Indriya-nigraha.[Harmlessness, truthfulness, non-stealing, celibacy and sense control.]
(C) The more general and less technical and most common things to be constantly dealt with, in case of almost every man, are, of what have been so very popularly called the six enemies ruling every man internally. These are Kama, Krodha, Lobha, Mata, Moha and Matsar. – Desire, Wrath, Greed, Pried, infatuation and Jealousy.
Kama ( काम ) or the desire is the inner urge which makes us indulge in thoughts and imaginations of certain pleasures, usually denied. Krodha ( क्रोध ) or the anger is the hot and strong feeling against somebody or something who or which comes in the way of our fulfilment of our desires, which displeases us and makes us attack, injure or destroy the disliked circumstances objects or persons. Lobha ( लोभ )or avarice is a passionate desire for possession of things , which we can not possess in usual course, without going out of the righteous and just way of things, which prompts us to be unfair, which disturbs our mind and discontent and makes us dead to the delicate feelings in the matter of consideration for the happiness of others. Mada ( मद ) or pride is extremely exaggerated notion of ourselves, which results in contempt and ill-treatment for, and to, others inferior to us. Moha ( मोह ) or infatuation is the climax condition of a certain desire which makes you lose all your sense of judgement and action and bodily and mental control. Matsar ( मत्सर) or jealousy is the bitterness of heart experienced on seeing others happier, better off and possessed of certain qualities or advantages more than you, which you desirous of possessing.
(D) The qualifications of the highest importance to them that have actually dedicated their life to the spiritual development are the six helpers of success: Shama शम, Dama दम, Uparati उपरती Titiksha तितिक्षा, Shradha श्रध्दा and Samadhana समाधान - Quiescence, Control, Restlessness, Endurance, Faith and Contentment.
The most important recipes for the common man for daily practice and constant watchfulness are ( A ) & ( C). Mai-ism says,” Don’t remain under delusion that you are religious, nor rush ahead in higher realms of Karma, Bhakti, Gyana, or Yoga etc. until you have acquired at least passability, even with grace marks, in preliminary grounding.
681. These four recipes are quite enough for Mai-ist. I don’t mind bombasticity-lovers laughing at me when I talk the simplest things. They have no idea what the important part the trivials play. If they read any western literature which is written with a view to teaching they would see, how very detailed it is, leaving not even a smallest thing, that plays beneficial or vitiating part, untold. That is the truest way of learning and teaching. Detailed thoroughness. “Closing the door against winds, while you are experimenting” would also not remain unsaid. That is the way a man has to set himself for the work of religious progress. Mai-ism says: “Without a spirit of sacrifice, service, serenity, and sincerity, don’t pollute the words “Religion”, “God”, or “Guru”. With a boy of six or eight, if he joins a school, you will find a timetable in his room. How seldom have we seen any charts or proofs of religious studiousness in the house any religiousness– tom tomming-man?? The school going boy immediately strikes out certain hours, as, not for play. We have struck off not a single hour, with a determination of “no playing and rambling than allowed.” A schoolboy has a certain amount set apart for his fees, books, for his sundry expenses to keep up companionship with other students, etc. We set apart nothing like that. Religion must cost us nothing. You have neither the chart nor a set-apart certain hour. You have no money set apart for this purpose, though you spend a lot over your other expenses and pleasures. Your serenity?? If you are in the midst of work with religion, as soon as anyone comes, you leave God and Guru and religious work, there and then. Your money?? You are getting religious books from others, even though you are sufficiently rich, and for never returning them. You have no idea what to read or what not to read. You have no guide,, whom you are prepared to respect and follow. You have no particular fix direction, in which to go. You have no particular love for a particular conception, of a particular deity. There is no particular school to which you are attached; there is no particular class teacher for you, there is no particular subject as your own. There is no certain textbook, there is no timetable, there is no fixed hour, there is no money spending, readiness and there is no self-submission to a certain discipline.
What sort of religiosity, is the man of the aforesaid type, aspiring to, and what sort of religiosity ahs he acquired, which he is so loudly tom-tomming about?? Does mere residence in the area in which a school is situate, make him a student? Or, does the cramming up of a dictionary make him a scholar? Is attending and dancing, in new types of fancy fairs, under the pseudo name of Religion, with all luxuries and provisions, a true religiosity? Are we not playing with Religion, Guru, and God as dolls??
Religiosity is not only an intellectual assent to a certain set of beliefs and opinions of the external observance of certain practices, labelled as religious. It is determined effort to live once life in a different way with different ways of thinking and a different definition of progress and a different goal, and a different definition of progress and happiness.
Religiosity must be measured in terms of denying ourselves, controlling ourselves in midst of temptations, tribulations and the natural desires to run towards the objects and actions of our sensual desires, and of our being useful to others around as well. Such people as are extremely reluctant to bear any wear and tear, on account of and for any other things,(be they reading Geeta, be they strict vegetarians, etc.) are treated with indifference, antipathy and obstructions, by all around them, especially by the irreligious men. The more irreligious and self-seeking the society around you becomes, the higher is the price to be paid by a truly religious person for being permitted to progress in his different ways. That is the true situation in the newly - developed circumstances. YOU want self-improvement and facilities for a different type of achievement, whereas the world around you wants the maximum benefit from you. Love, service and sacrifice, therefore, come in demand, even though you may not recognize them as final requirement of religiosity, just by way of gagging by the mouths of irreligious obstructions around you, and securing their greatest non-interference and sympathy. In a practical sense, truly religious people are foreigners in the country of worldliness and can have a smooth running of their life with required facilities, only on rendering solid service and immense sacrifice for the natural residents of a country foreign to them. Either leave, or live with much greater love, Service, and Sacrifice. That is the only way for foreigners.
The Founder says: First of all, let there be a true picture before your eyes of what true religiosity is. No haziness. No indefiniteness. No falling from the sameness of your belief and faith (today or twenty years after). Follow and catch the truth. See for yourself, what merely a shadow is and what is the substance, what is only a reflection and what is the reality. That itself is the basic foundation of true religiosity. First, from your full conception, your picture and your wish to be identified with it. Thereafter follow the ways of approaching the picture. The nearer you go you like it and love it; and more and more indifferent and relish-less you become, about all other things around you. The more you love the more you lose yourself. The greater the loosing of yourself, the greater the extinction of all struggles, worries, anxieties and useless activities, resulting in the experience of unprecedented peace and happiness.
No haphazardness. No doing something somehow, in some manner in some moment and with any or some result, as anything or something comes or happens. No desultoriness. No rambling. No half-heartedness. No living with one foot on land and another in water, except to the extent you are pulled in and are unable to hold your own. No wrong notion of attaining true religiosity, which costs you nothing physically, mentally or financially. No exaggerated misbelief of Grace-showers without real deservedness. No dependence on, and expectation of, religious institutes and preachers around you, to keep everything ready for you and to be in readiness for you. No dream of someone exerting for you and your getting the fruits.
No delusion of your living like an “Uncontaminated family man”. No talk about your living “ JALAKAMALVAT”(like a lotus in midst of waters), No “Janaka-Videhi” justification and no dancing of a crow imagining himself to be a peacock. No drunkenness of the Buddha’s renunciation, on old-age-retirement from the actual earning life after having handed over the last pie, fair and foul earned, to your wife and children. Religious irreligiousness is much worse and more dangerous that open irreligiousness.
682. Hinduism and Hindu saints are welcome to have their own definitions. With them, it may be enough that a man is born in the Punyabhumi of Bharat Varsha and that he is born of sages and rishis or a Brahmin family. Mai-ism does not accept that. You must prove your deservedness, no assumption and no exception. If you are a big cipher you have no right to be called religious, you have to acquire a certain stage. If you do not have it by natural gift you must acquire it by exerting for it in a regular disciplined manner, as you go through, in “schooling”. “I know nothing and I am nothing”, is the first qualification for a spiritual aspirant.
683. Make a simple chart of these four recipes. Cast your eye on any window of Mai-Niwas, and you read the casting 'MAI'. Similarly, enter your room and your eyes must fall on a picture of your God, Guru and your chart, which latter you may change as you advance. Remove all those meaningless ideas of “no leisure”, “no time”, “no money”, “no convenience”, “no space”, etc. Where there is a will, there is a way. Just study the lives of a few great men. They have found leisure in their busiest hours of lives. Remain no longer, in delusion, cast over you by certain catch phrases _ “It is a human nature”, ”Be in my position”, “ I am better than so many others”, etc. If you have not developed a liking, for that sort of living, be bold and plain. Don’t cheat others, at least not yourself.
684. Even if you do such a simple thing, as, repeating a prayer, while you go to bed and leave your bed, that will bring a marvellous change, in less than six months. Let the prayer be in your natural language. Don’t insist on Sanskrit. In what language, do you actually think? If that is English, welcome English. Let that be any language. Welcome, that one.Repeat this: -
(1) Oh Mother, enable me to live my life with sincerity, purity, austerity and charity. ( Stop at each of the four words, to enable you to form a picture of what each word means).
(2) Oh Mother, let me not utter a word of falsehood. Let me not harm anyone. Let me not covet any one's wealth or possessions. Let me not have any sexual agitation. Let me not drifted away by my body-senses or mind to do anything which does not please Thee.
(3) Oh Mother, emancipate me from the enslavement of these six enemies over me that have taken full possession of my life - wrathfulness, pride, greed, infatuation, envy and desire.
(4) Oh Mother, teach me to be contented with my lot. Let my relishfulness for the pleasure of the world, gradually dry away. Let me have full faith in Thy protection and help; enable me to bear my burden with every endurance.
Not only such a prayer elevating, but whether you feel pleasure and continue your prayers or feel disgusted and stop (except when you rise higher), is in itself an indication and a proof where you stand.