Friday, November 27, 2015

NOTE 764 (A) TO (B)

Surrendering is most difficult
764-A. The very consciousness that you have surrendered yourself to Mother, is a huge dynamo in itself, creating invisible strength. Once a belief of " What Mother does is for my good, as I have surrendered, although my limited vision cannot see through " has dawned, three-fourths of your miseries disappear, and you with a smile pass through the triple fires. Surrendering is most difficult, and yet the easiest exercise. It is a stage to commence and end with. 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 Marga. The working is like the nearest man most benefited, without his own merit. God and Guru themselves play their most active parts in this case when the surrendered reduces his own part to nil. Here we are referring to the self-surrender, which is not temporary, but one of a constant permanent nature of a life-long duration, one of mentality itself so turned, with the constant above said the same attitude: "Let Thy will be done: What pleases Thee pleases me. I welcome good or evil, because it befalleth on me, by Thy Will, and because whatever Thou doest is for my ultimate good, progress and welfare, as I have surrendered myself to Thee."

    A wandering saint with a small dog and a lantern, on entering a village by night, was not given bread and driven to a distant tree. A tiger killed the dog and a hurricane broke the lantern. The next morning, he learnt that the neighbouring hostile village had raided the place, and killed each and every one of the residents. The bread-less driving out, the barking dog killing, and the betraying lantern extinguishing were for saving him!!


764-B. It is extremely interesting to see the allied ness of Sharanagati or Self-surrender and Advaitism. So much so, that the Founder calls Sharanagati to be The Mai-istic Positive Advaitism. Popular Advaitism means a belief of unreality, non-existence and delusion. Mai-istic positive Advaitism of Sharanagati is not a disbelief of the Existence or a Delusion, but the training of mind to remain uninfluenced as if nothing existed or had any existence or could happen outside and independent of Mother's Will. Mai-istic Advaitism does not originate, from the desire of evading painfulness and fear by being and making oneself invincible against all external disagreeabilities, with the drunkenness of " nothing exists, everything is only a delusion, I am myself, Brahman." It originates from a much nobler sentiment, of relinquishing one's rights and of one's own self, with every humility, and with the most emphatic assertion about God and god's working. It is the noblest self-volunteered self-victimisation, and silent self-sacrifice of one's own self for one's own most beloved Mother, and not a defiant drunkenness.

    Don't jumble up issues. An Adwaitist may as well talk about Sharanagati. But, he is then utilising the provisions of his younger brother, the Dwaitist, in a bullying manner. An Adwaitistic attitude is " Mine is mine, and yours is ours in common."- The eldest brother's "Dadagiri" attitude. Be Mother pleased to keep both brothers in each other's embrace, as both are needed for the world's welfare. We are here talking of theories and their influences in abstract thinking.

    Mai-ism does not accept the biting acidity of the belief of a delusion or non-existence, but surely does appreciate and recommend the mind-training, leading to the realisation of the fruitlessness, changefulness and deceitfulness of the world and its working. The Mai-istic positive Advaitism of Sharanagati is superior to the negative Advaitism, because it leaves no chance for an irresponsibility, misunderstanding, abuse, swollen-headedness, exaggeration of one's own masterliness, etc., resulting from the notion of non-existence and delusion.

    Further, the sweetness, joyfulness and ecstasy resulting from the belief of " The Final Disposer" is a more enjoyable thing, than the conception of a cob-web of imaginary in-actualities, partly and sometimes accepted and partly and sometimes rejected, or rather practically admitted and theoretically denied.  " Something imagined as a Whole and containing Everything", " Something about which we know and can know nothing", "Something which we only give a name to, but could not contact", " Something which is invisible inaudible untouchable and incomprehensible", "Something, which we can call as the Highest Whole; but we can deal with in actual life as Nothing of Nothings," is surely extremely hard to conceive. The highest wonderfulness is that the Realisation of That Everything is again dependent on the negation of the very nothing.

    The Founder breaks the centuries-old spell of the Delusion theory, and more than once suggests to the Mai-ists, " Nothings can't 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 Advaitism be pursued after the attainment of perfection achievable through Dwaitism."  " See that you are really approaching the Highest Whole and not the Nothing of Nothings."

    Under Mai-ism, Adwaitistic spirit has its simplest, most natural first-hand interpretation, dismissing all subsequent Scriptural complications. It means the spirit which entirely obliterates the notion of oneself being different from another, as two separate entities. One is Adwaitistic to the extent he has developed non-difference practically and theoretically. Etymologically " A " the first letter, represents the first cause, Mai. The second part "Dwaita" represents duality of every nature, complements, opposites, etc. Mai-ism does not deny the existence of dualities. They emerge from and merge into the first cause, individually and cosmically.

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