Differentiation between common man and religious man

Well then, first prostate to your God and Guru. First have the meditation of your deity and Guru whoever it be  and invite blessings. Don’t create a bad feeling around you, but make out a list of divine, demoniacal and intermediary persons, as you move amongst your relations , friends , acquaintances and strangers in the world. Just as you don’t go to plague-stricken areas especially during delicate hours of night , so also make it a point to have as little to do with unsuited people as possible.With all persons except them that you select out as divine , let your relations be formal, happy, smooth, jolly, harmless or obliging  as you meet a co-passenger in  a train.

Those select persons are your kith and kins on the spiritual plane. You shall have to meet them so often and have dealings with them. Even though in the worldly relations you may be quite remote , you will be brought together at some Guru’s , God’s or Saint’s place , or sometimes through correspondence etc.

So, the Founder introduces you to your God, Guru, Geeta and your gallants and gloves ( your real kith and kins ) and the globe.The life you live on your own restricted globe with your gallants and gloves, is your spiritual or religious life.

Let us then have some idea  as to how a religious man and an irreligious man live, or seen to live, how are the temperaments of both formed. As a matter of fact, this should be the first natural question of any spiritual aspirant who wants to make a spiritual progress. This world is so much of full contradictions  and hypocrisies, that is  hard to distinguish one type from another.

The man, by nature, with no spiritual culture, is crafty, busy with laying snares for others, deceiving them and having his self and self serving as the be-all and end-all. The religious man is simple-hearted. He evades all approach to and by evil, and in whatever he does , he first thinks whether his actions will be pleasing or dis-pleasing to God  and his conscience . In matter of worldly gains , he keeps own self always in the background.

The man by nature, never likes to be troubled or to be checkmated in his liberties to go his own way; he does not like to be defeated or subjugated to any control or to be obediently serving any other being. Any yet wants mastery overall others around him.The religious man considers every trouble in the pursuance of his religious course  to be  a definite gain which makes him more hardy. He does not dis-like to be under a restraint and feels pleasure in serving others . He loves to be disciplined and humble.

The ordinary man has his eye always on whatever benefits him the most; whereas the religious man has a consideration about the maximum benefit to many and all.The common man runs after the fame where as the religious man does not crave for name and fame.The usual man is trying to cover his faults and to look much higher than what he naturally is. The religious man feels no shame in being known as he is, and feels at times relieved on making his confessions with compensations to the aggrieved. The usual man loves ease, comfort and pleasure, wishes all his desires  to be immediately fulfilled  and looses his balance as soon as anything contrary to his wishes takes place. The religious man weighs all things in the scale pans of eternity and is, all the while cool and quiet, being sure that he is depositing his merits in a never-failing Bank. The ordinary man is always for secrets , privacy, exclusiveness and for getting. The religious man keeps all his cards open, feels oneness with so many and gets pleasure on giving and sharing his joys with others.

The common man is , all the while, looking to his body and sense and their pleasure. The religious man has his concern with soul and improvement of his mind and character. The worldly man wants to do nothing without a multiplied return. The religious man is just the reverse of the nature. He does not go under the obligation of others and consider services rendered to others as his duty to his fellowmen or to the children of his God, or to the very same soul of his in other bodies.

The religious man has a greater sympathy towards virtue,innocence and Godliness; the other man towards pleasure , intellect  and power. The one loves justice and truth, the other loves conquest and holding his own. The usual man is always complaining of his wants and dis-comforts  and is always dis-contented. The religious man cheerfully and contentedly, with hopefulness in better days to come, and with renunciation to the will of God , passes his life unagitatingly and smoothly.

The common man needs news and thrills day-to-day. The religious man loves constancy . The usual man turns everything he can lay hands upon  to his own advantage , disputes and quarrels.The other man tries ti bring about a reconciliation, accepts defeat or retires. The common man revolts against Divine Will and Wisdom. The other man obeys and submits thereto.

The above is rambling description. They alone are truly religious under Mai-ism who do or do not live as both ways narrated. Just find out your place , in view of each and every line written here.

As we go on advancing, we have to come to certain thumb-rules and formulae. It is not possible for a man to be every time fundamentally thinking every case that offers itself for forming a decision. In so many cases he has no time to think. At the same time man can’t go on experimenting all his life and inviting failures  with deplorable waste of time. He therefore, once for all, decides, that in such and such case , he would immediately act in a particular manner. It is in this that makes a man to have certain beliefs and principles based on his own experience and study of things around him, to save his time, mental labor and trouble. Let a particular situation arise, he acts in a particular manner automatically, without weighing all pros and cons . There arise a need for ready-made prescriptions , when the demand for decisions  becomes pressing.

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 ting 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 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.The drop does not evaporate and lose its existence, but has all the attributes of the Ganges with which it unifies. 

EXTRACT FROM : MAI-ISM  AUTHOR : MAI SWARUP MAI MARKAND  MAI NIWAS, SARASWATI ROAD END, SANTACRUZ [  WEST]  400054, INDIA.

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mohankharkar

Non practising advocate ( Bar Council of Maharashtra ). Servant of God as Universal Divine Mother Mai & Saint Shri Mai Swarup Mai Markand ; follower of Universal Religion of Mai-ism, Mai Niwas, Saraswati Road End, Santa Cruz (West), Mumbai 400054, India.

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