MAI-ISM SACRAMENTS
Including references to Celebration days.
Every religion has prescribed certain sacraments for its followers. These are life occasions on which certain religious ceremonies are to be performed with a view to invoking the blessings of the deities, departed friends and relatives, astral world spirits, ancestors, and ultimately finalmost conceived God.
Under Hinduism, sacraments are named as “Sanskars", and in addition to the above stated purposes, there is the belief of a renewal and a new lease of life granted after the burning out of the ash of a huge pile of all sins previously committed, at the end of each sacramental fire sacrifice and the religious ceremony attached thereto, if that is done with full devotion.
For an orthodox Hindu, every sacrament becomes a source of spiritual inspiration, full of every cheerfulness to renew one's religious life fully afresh as stated. That is so because generally all Hindus have a profound or a normal belief in the re-incarnation theory. A Hindu believes as if at the end of each ceremony, he is showered by Mother with the Grace of an entirely new, innocent, sinless second childhood, after the full forgiveness of all his past sins. In brief, sacramental religious ceremonies are supposed to be for the purposes of self-purification and for the forgiveness of all previous sins. In addition to the mental the body as well is sought to be maintained pure. And this is rendered sacred through bathing and wearing entirely new garments or at least untouched after a clean wash. The mental purity is maintained mostly through fasting and sitting in front of the image of the deity and the sacrificial fire at the altar for the maximum time possible with the observance of as much of silence and sexlessness or talking religion alone as practicable.
These are considered to be the various factors that help sin forgiveness, devotion increase, self-control development and soul. purification.
Hindu youths, especially molded on the lines of modern materialistic education, are mostly under the false impression that sacraments and various religious ceremonies prescribed under Hinduism are simply the mischievous manipulations of the Brahmanic priest-craft, and that other religions have nothing of that kind, of a boring or extravagantly expensive nature. Of course, we don't waste our energy over them that are of an outright atheistic mentality, nor on them that have an easy-escape answer with the assertion that they equally detest the priest-craft of any religion, say of Christianity as well, for their exploiting tendency through the tiresome and boring ceremonial importance. b Considering however, the particular case of such ones as are under the false impression that Hinduism alone, unlike say Christianity, is full of such tedious and tiring religious compulsions, we here try to give an idea of the various sacraments that Christians are commanded by their religion to go through and observe. Any tiny insect of yesterday may jump with boldness to condemn religious sacraments and ceremonies. However, Mai-ism would request such youths to have a picture before them of millions of men of almost all religions that have believed and observed sacraments as indispensable for the past thousands of years.
Mai-ism has one unique specific feature that is so very necessary in this age of various oppositions against religion. Mai-ism has always held and declared that merely "come here" is not at all enough to satisfy the present irreligious age. We require to deal with not only pros but even cons of any subject, and sometimes Mai-ism also not only deals with equal thoroughness, but greater as "come here".
Thus, in an entirely strange manner, with a view to impress the truth of the indispensability of Sacraments, Mai-ism begins most unexpectedly with the description of the various sacraments as observed in Christianity, which is surely the religion of millions of living persons and has a much greater numerical strength in the ratio of 8 of Christianity to 3 of Hinduism.
Surely in all matters as degeneration sets in with the advent of time, there is always and everywhere every scope and need for revision, reformation, revival and research in the religion realm. What Mai-ism has been insistent upon is the warning to the materialistic world, not to burn off the warmest,cold preventing woolen costliest coat of true religiosity, simply because it finds a few bugs in its sleeves and a few spots on the surface at least till it has succeeded in possessing an entirely new, much superior coat.
Under Christianity, there are 7 Sacraments viz. Baptism, Confirmation, Matrimony, Extreme Unction, Holy Orders, Eucharist and Penance. These are ceremonies performed in the Church and they are believed to give guidance, Strength and God's grace to the performers and fulfillers of the said ceremonies which are supposed to pass through the channels of churches, priests, etc. Sacraments with ceremonies are believed to be safe and sure escape measures from eternal unhappiness, punishments and miseries of a varied nature.
Baptism is the sacrament of infancy and Confirmation is the Sacrament when understanding dawns. It is supposed that all these sacraments invoke the blessings of the Holy Spirit for Christians. As explained under Mai-ism (page 25 of "Mother's Message"), Holy Spirit is the masculine name of God as Mother. As stated in "Apochrypha", Christ himself has said "My Mother, the Holy Ghost".
The next Sacrament, common to all, religious or irreligious and as a natural and automatic one is the requirement of Matrimony which forms by itself a Sacrament. Matrimony has its own special elaborate customs, conventions and ceremonies in every religion. Under Christianity, when a Christian marries, the sacrament of (Marriage) Matrimony confers God's blessings on individually the bride and the bridegroom and collectively the couple, because marriage is the eternal and holy union of a man and woman for the purpose of continuing the human race. Especially among Roman Catholics it is believed that marriage are made in Heaven and are indissoluble. Under Mai-ism, Matrimony by itself forms a very important subject matter of religious worship and ceremonial importance, and that is by way of a natural corollary because of the human instinct of sexual desire. According to Mai-ism, the union of man and woman in Mother's Worship is the highest spiritualizing force ("Mother's Message" page 6).
For the common mass people, while it is a great sin to estrange, disunite and separate married couples, it is a great merit to reconcile, unite, and bring together separated couples with a fair, reasonable and honorable compromise. With the blessings of God, marriage becomes an eternal, indissoluble, holy union of man and woman.
Mai-ism believes in spiritual, co-equal status of man and woman. If that principle were not accepted there could be no locus-standi for motherhood of God, side by side with the fatherhood of God till now practically holding finalmost supremacy in all religions. This motherhoodconception-acceptance is the perfecting of the hither-to imperfect one-eyed and one-legged religion "World's Need & Mai-ism". Both are like the positive and negative currents without the union whereof, no light, love and life is possible. Although in many matters, mentalities, inherent vices and virtues are quite different, they are inseparable and indispensable to each other, as forming the second supplementary part, each one to another, for self-development, especially religious and spiritual.
Mai-ism believes (as stated on page 658 of "Maiism") that it is the highest and wonderful force of sex attraction, that makes a savage man and an ever-changeful emotional woman to be a He-Deity and She-Deity, in course of the religious development during their present and future lives,
If conceptions of the vast gulf between worship and ceremony, similar to that lying between devotion on a higher plane and worship be taken as non-existent, it is an important point to note, in connection with the subject matter in hand viz. ceremonies, that on higher advancement plane, Mai-ists that have declared themselves as Mai's Adherents have to undertake "the mutual worship, practice" as between wives and husbands. This mutual worship is to be performed on so many days periodically and recurringly which again may be taken in the above stated broad sense, to be a ceremony connected with, and as a higher aspect of the matrimony sacrament.
Further, there is the sacrament of ordination which is given to purify man and woman and to prepare them for being fit and worthy to be efficiently serviceable to the Holy Church
The Sacrament of Holy Orders is given while ordination-initiated persons decide to put aside their daily, worldly life concerns and are prepared to dedicate their whole life to the services as monks, nuns or priests. Taking Holy Orders is considered to be a supreme life task of a Christian and that opportunities of salvation for them that have taken 'Holy Orders' are much greater than any other way of living the Christian life. It is a matter of joy for them that see the same essential principles and beliefs forming the basis of all religions.
Religiously, the most important sacraments are Eucharist and Penance, from the point of psychological and general applicability. There is again the practice of making confessions before particular priests from time to time, almost from very early life which again is a sub item of the Penance sacrament. Each Sunday, Catholics attend a service called 'Mass' for celebration of the Eucharist. It means the celebrating through remembrance of the ceremony that had taken place in the lifetime of Jesus Christ, when he took his last meal with his disciples, and practically repeating the same in the Church. It means developing the mood of meditations and gratitude in respect of Christ's supreme sacrifice of death on the Cross in atonement of man's sins. It is supposed that during the meal at Eucharist function, the priest performs a double miracle on wine and bread which are supposed to have been miraculously turned into the blood and body of Jesus Christ without changing their appearance. The priest then takes them both himself and finally distributes them among all present
Penance is naturally repentance of the sins and means confession to a Priest and undergoing all penalties prescribed by him and obtaining forgiveness for the same. The instrumentality through which all the sacraments are carried out is principally the prayer with burning of candles, etc. Many Roman Catholics revere Holy Mother Mary, Mother of God's Son. To many devotees, Mary is nearer and more merciful in respect of their daily concern and miseries than either Christ or even God. Mary is also worshipped at the time of death.
It is not necessary here to remind all Mai-ists, what has so often been stated viz. that Mary is the individual aspect of Mai, to the Christians, and Mai is the most natural, universal aspect of the Universal Mother of true Mai-ists.
This information, although referring to Christianity. has been incorporated here for so many reasons. First thing is that as detail fully stated before, the modern youngsters are under the wrong impression that the ceremonies and sacraments prescribed under Hinduism form an entirely new variety of compulsion by the Hindu priestly class. This delusion must go.
Secondly, the intellectual and psychological interests and influences of the different sacraments represent and principally depend on the prayers to God only, although accompanied with ceremonies on different occasions at different stages of life and changes of conditions, etc. It is also interesting to see how the Hindu sacraments bear similitude with the sacraments of Christianity, which is considered to be the most advanced modern religion, and to which all nations are usually referring to as the religion of the most modern, science. psychology, culture and civilization
The most important feature which has a bearing on the subject of Mai-ism sacraments, is what has been stated above regarding Mother Mary viz. that Christians in distress count upon the Mother of Christ) through their prayers and prostrations. Yet further the fact has to be noted that prostrations and prayers offered to Mother are with much greater faith and hope of relief than to Christ or even God.
Thus, while Mai-ism simplifies and condenses all ceremonies, texts, etc. of different Hindu Sacraments to the principal soul element of the sacraments viz. the disciplined prayer worship of Mai, Mai repetition etc. the insistence about observing several sacraments remains to be in full fitness and easily acceptable and unobjectionable form.
The first greatest simplicity that Mai-ism introduces is that sacraments and ceremonies for all occasions are reduced to the simplest Mai worship. Mai repetitions in the same manner as what is being most usually and familiarly done on all Fridays and Saturdays, particularly in Mai Niwas. This reduces the mountain of scriptural works which are different for each case or occasion or ceremony. All the worries about hundreds of things to be kept ready in time, their costliness also is eliminated under Mai-ism. Thus, no particularly well-versed priest is required. Innumerable texts prescribed for various occasions or ceremonies often create great confusion and give room for the priestcraft fortified by God's wrath and fear, which keeps the masses of the followers in its clutches. There is nothing Greek and Latin about any particular ceremony attached to any particular purpose in view. What is required is to give the simplest intimation to Maji and all nearest Mai-ists of the purpose, name, place, date etc. to invoke Mai's and Maiji's blessings so that Maiji may also pray at the said hour in his own place at Mai Niwas and according to one's convenience. Either in the nearest Mai Temple or in one's own temple, the same ceremony can be performed with prayers. The purpose for which the ceremony and the sacrament and the prayer is held is already fully known to Mai. Further Mai's name repetition ensures particular symmetry and unanimity coupled with the easiest simplicity.
It is significant that all ceremonies performed for different purposes are eventually reduced to one most essential fact namely that in all cases we finally pray for the maximum grace of Mai. Therefore, Mother worship is fully adequate and efficacious. It is extremely evident that Mai fully knows for what purpose a particular celebration is being held and we need not resort to different methods, ceremonies and texts etc. for each case or separate occasion.
Yet further on the study of the texts on sacraments, it is found that every ceremony is utilized by priests as if to revise the whole religion and philosophy through the texts and through the names of all Gods, Deities, and a tangential reference to all traditions, mythologies philosophical theories etc. and so many other elaborate details which are paraded under the name of ceremonies as if the ceremonies were the only method of revising the scripture knowledge and mythologies of Hinduism.
It is true as also a psychological fact that there can be no concentrated influence over one's mind and heart when the attention is directed to innumerable items details of duties, directions, arrangements, particular worshipping texts and ways and materials of worship etc. In a word the ceremony wherein hundreds of things are bound to be brought together cannot serve the efficient method for a concentrated prayer or worship or meditation or absorption as through Mantra repetition or meditations etc. And in practical life, what is stated above holds good invariably. In fact, ceremonies and religious functions are for pulling worldly-minded persons and men of worldly actions towards religion.
Few or none understand anything about the meaning of the details of the ceremony or even the meanings of the special scriptural texts mostly in Sanskrit. The funniest thing is that very few perhaps not more than five percent of the married couples know anything about what solemn pledges they are undertaking.
In a word the age of ceremony which has come down to us from centuries past had been the creation of ancient age when the simple pure religions and virtuous world had nothing like disbelief or absence of leisure or the difficulty of finding sufficient money etc. In fact that was the time when people wanted something that would keep them fully engaged in religious activities and thinking. Our present age is just the reverse and therefore it is natural that the occasions of such ceremonies have now degenerated into only merry-making with best dinners, dresses, social meetings, picnics. processions etc. Naturally enough, Mai-ism recognizes that an overhauling change is indispensable and the real purpose for which sacraments are meant should be revived in the most practical and efficacious fruit-bearing manner and to the extent that can be consistent with our modern life beset with worries, least leisure, faint belief, costliness of living, no great love between relations, long distances, foreign services etc. The question regarding the appropriateness of different Deities for different purposes etc. gets eliminated as soon as it is once fully realized that Mai is the Mother and origin of all incarnations and Deities. Rama. Krishna Shiva, Devi, Indra, Sun, Moon etc. All prostrations and prayers referred to Mai are most automatically accepted by the smaller entities as offered to themselves.
Next, we come to comparisons. Under Hindu usual practices we have sixteen sacraments and with some little changes here and there the Mai-ism sacraments are finally decided to be principally eighteen as under
(1) GARBHADHAN: - With a view to procreating a meritorious, religious and fortunate child, this ceremony is performed on the day decided for the first co-habitation between husband and wife. It is performed always in the night.
(2) PUNSAVAN: - This sacred function is performed between 60 and 90 days of enceinte. The purpose is for begetting first a son,
GARBHAUSHADHA: - In due course on the proper occasion, suitable medicines are to be administered if necessary and if financial position permits. In this age of costly medical treatment, this idea as a sacrament has been entirely lost. The object in view is to secure the proper and healthy growth of the child in the womb, as also for safe and painless delivery. This is done before or after PUNSAVAN, as convenient.
(3) SEEMANTH: - This ceremonial function is performed either in the fourth, sixth or seventh month of pregnancy. The purpose is for the well-being of both the expectant mother and the expected child. In the modern ways of life, this function may generally be performed somewhere about the time when the expectant mother goes to the maternity home for delivery. After the completion of the fourth month, the elders, especially the mothers on both sides and the husband should make it a point of great concern to see that the child-carrying mother passes her maximum daily time in physical bodily repose and keeps her mind as much engaged in religious functions, reading of scriptures, Mai-worship, attendance, Pathanams of Mai names and mantra repetitions etc. It is the spiritual AUSHADAM medicine on the same lines as physical medicines referred to before. Hindu scriptures are full of proofs that the child takes up all the spiritual feeding that the mother partakes just as the nourishment food. This principle is accepted even by western science as there are proved cases where the children are born with the same complexion as the picture that the mother concentrated upon before the delivery. The moral, religious and spiritual impressions are much more powerful than the materialistic attempts and that which is true of complexion is many times much truer of the mental, emotional, religious and spiritual formation.
(4) JATA KARMA: - The actual moment of birth of the child should be most precisely recorded so that an accurate horoscope can be cast. Although the foretelling of life events is a matter of doubt even with many astrologers, the influence of various planets at the moment the child is exposed to on delivery and the multifarious influences of the planets form a scientifically proved truth especially regarding the character, tendency, help, mood, vocational expertness etc. That the planets exert most lasting and powerful influence can be very well inferred from the fact of full moon tides,
(5) NAMA-ABHIDHANA: - This is the ceremony of naming the newborn child. It is performed ten or twelve days after birth. Names should consist possibly of two or four syllables always with the prefix "Mai" e.g., 'Mai-Das', 'Mai-Prasad' etc. Since long the practice has already begun of requesting Maiji to select the name. Maiji requests parents to put in their proposal and then Maiji improves upon the name, if necessary, only very slightly and just in full agreement with the selected sense conveyed under the selected name, indicating the taste, ambition, life goal, desire etc. There is further a pet name for constant family use separately, of two syllables for girls and three for boys. Some such christened names have been "Mai-Charan"; "Mai-Premi"; "Mai-Anand"; "Mai-Sanat" etc.
There are other smaller functions and ceremonies undertaken during the period after naming, before the next one, as under:
(a) KHATWA-AROHANA: - This is the sacred ceremony of placing the child for the first time in the cradle or in the bed cot i. e. separate from the mother's direct contractual embrace.
(b) KARNA VEDH: - This is the sacred ceremony of piercing holes in the ear lobes of the offspring after tenth, twelfth, or sixteenth or twenty-eighth day or even after the seventh or eighth month after birth. Piercing holes on the ear lobes is stated to be for ensuring development of grasping power of the child.
(6) ANNAPRASAN: - This is the sacred ceremony of feeding the child for the first time. This is to be performed in the sixth month. All the times and periods mentioned under sacraments are only very general and have to be as convenience and conditions make them suitable. The ceremony should be performed as far as possible in a Mai Temple. The first food should consist of honey, curd, ghee and rice. Naturally enough, all smaller details of feeding etc. will differ from community to community as per local customs and family practices.
(7) CHAULAM: - This ceremony is performed in the third year of the child. It consists of cutting the hair of the child for the first time. In past decades, this was a great occasion for families to go to their Kula Devies (family goddesses). It is now however extremely costly and inconvenient and this practice has been almost abandoned.
(8) ADHYAYANAM OR VIDHYARAMBHA: - This ceremony consists of initiation of the child into the alphabets. This should be preceded by Guru Pooja. The sacred mantra: 'Jai Mai Jai Markand Mai, Vidhya Siddhi Pradayini Jai Mai Jai Markand Mai' should be written on the child's tongue on the night by Maiji or any Mai Shishu or any Mai-ist in descending order of merit with a silver stick. This ceremony has also been started in the case of several Mai-ists of Menon, Pillai, Nair etc. families.
(9) UPANAYANAM: - This is the sacred Thread Ceremony. Under Mai-ism, it should be performed both by sons and daughters. It is expected that by this time, the son or daughter has on the tip of his or her tongue almost as much of Mai mantras and Mai-Ardha-Sahasranama-Pathanams as possible in each case. The best method for this automatic commitment to memory is that the parents, whenever they come to Mai-Niwas, should bring with them their children to be impressed by the holy and peaceful atmosphere and the sound waves created by scriptural utterances. It is as if the children are being trained to develop their subconscious, inward, instinctive knowledge which would be extremely beneficial during their own hard and misery-stricken time.
Maiji is extremely happy about the future of Maiism in as much as he is overjoyed to find that even youngest children, especially in the case of Kerala devotees have shown the spiritual force of a much greater devotion, so often even greater than their parents. They insist strongly on being taken to Mai Niwas to attend Mai-worships and being taught and initiated into name repetitions and worship preliminaries in their own homes.
UPANISHKRAMANA: - This ceremony consists in taking out the child to Mai temple and then to all near relatives, family friends etc.
(10) ADHYAYANA POORNATVAM and AARTHIKA SAADHANA PRAVESHAM: Under this ceremony, Guru shishya relationship assumes great importance. This ceremony marks the completion of education, graduation and securing service or entering into business.
(11) VIVAHA LAGNAM: - This means the sacred ceremony of marriage. This would vary with different places and communities, which may be done in the usual customary or self-decided manner. But as stated elsewhere, the first or the final function in addition has to be in the presence of Mai, either in any Mai Temple or before one's family Mai. It is wished that as far as possible, the match for a husband or a wife be selected from the Mai-ists' families. There have been instances of the said type, resulting in the unification of any two Mai-ist families. This is not out of any sectarian or narrow view, but for ensuring the happiest wedlock of the pair and the best progeny born with Mai-istic Sanskars and beliefs. It is the most repeated experience in the present fancies-following age of self-selection, persons of different cultures, civilizations and parental training, that young people do get infatuated of one another, but they have no idea about the greatest need of mutual compatibility and they often fall out. The other possible misfortune is that both of them, in the case of love marriage are cut away and isolated from the parents and respective communities on both sides. Parents also have no voice to render advice or interfere, in case any one of them becomes faithless or tyrannical to the other. Maiji has received so often pitiable complaints from aggrieved married parties especially in the cases of inter-caste, inter-communal or international marriages. Such ones have found greatest consolation and guidance and a religious sanctity under this Universal Religion of Mai. ism. Many of such marriages later after initiation into the universal religion have been fairly happy. In other cases of a hanging position in the matter of any decided community to which they belong, the family remains fairly happy (externally) so long as there is abundance of money, but their children's lot on subsequent poverty is most pitiable as they have no sympathy from any community or any individual religions or religious persons. Maiji recommends that the non-Mai-ist party of a proposed marriage be insisted upon to take the Maiism Oath with a view to ensure oneness and unity, of environment and sympathy of families, societies and religious affinities.
The marriage ceremony according to "Mai-ism is the simplest measure of both parties garlanding each other in the presence of the parents, relatives, friends and visitors, ending with the waving of light by the pair in common hand in hand, the wife being to the left of the husband. After marriage further recurring practice although optional is being conducted by Mai-ist pairs.
This shortly means and is described in Mai-istic literature with meanings as given here.
(i) It is the waving of the lights nine times, with repetition of "Sree Mata" to "Mandala" first waving by the female of the pair praying to Mai to give her a life-long happy companion.
(ii) The same by the male of the pair praying for a suitable life-long happy companion.
(ii) Both praying together hand in hand, the female being to the left.
(iv) The wife worshipping the husband by waving the lamp in the same manner.
(v) The husband worshipping the wife in the same manner.
(vi) Wife worshipping the husband in the same manner to complete the trio portion of the whole ceremony. Next three stages are the reversions of the first i, ii, iii.
(vii) Both worshipping Mai together by way of greatest devotion and surrender to Mai for showering the grace of giving the life-long companion.
(viii) Worshipping Mal by the husband for making his life worth living with a loving wife,
(ix) Same Mal-worship by the wife for making her life worth living with a loving husband,
(12) MAI SAADHAARANA PRATICNYA: - This is the sacred ceremony of taking General Oath of Mai-ism on assuming household life.
(13) MAI DEEKSHA: - This is the advancement in religious studies, devotion, philosophy etc. under the Mai-ism Adherents' Oath,
(14) VANAPRASHTA: - This marks the stage of retirement from employment, at about the age of 55 or 60 years, of leading household life and carrying out only light duties to children and grandchildren as prescribed under Mai-ism, we are passing through the money-hunger age. No amount of earning is considered enough. That is all right for youngsters, but old persons should establish or rather assert their right of taking rest and having leisure enough to set right the wrong mentalities created through the humdrum life necessary for maintaining the youthful life and turn one's activities to making all necessary religious preparations for the next life. The future life or life existence after death is a matter of certainty as fully proved by spiritual experiences and innumerable instances of indisputable proofs of relations and communications, of persons that have died and are in astral bodies through their communications with our world. Hinduism especially believes in rebirth, which although is not asserted by other religions, is at least not disproved, and the usual tendency is towards trying to make out the truth of rebirth from several broken and half-expressed sentences in the scriptures of other religions. Mai-ism leaves it to everyone to have his own belief in rebirth or not, just as Mal-ism leaves everyone free even to believe in the existence of God or not. These beliefs are not indispensable under Mai-ism.
(15) MAI-CHARAN NIVARTAN: - Return to Mother's Lotus feet i. e. finally leaving this physical body under the phenomenon of the 'deep sleep' known as Death.
(16) VARSHIK ATMA KALYAN VIDHI: - This consists of after-death ceremonies for one year till the death anniversary, including from the day of dying, monthly feedings and charities etc.
(17) VARSHIK SHRAADDHA: - This is the annual day ceremony for the departed soul after the first year.
(18) ICHCHHA TRIPTI: - This means carrying out all small and large wishes of the parents, expressed by them during their lifetime that were not fulfilled but which can be possibly fulfilled; and of occasional praying for the happy forward progress of the souls of the parents in the other world through concentrated prayers and charities, of feeding, clothing, meeting inevitable needs of the poor etc., this obligation has been greatly stressed in Hinduism under the name of "Matru-Pitru Runa" (Parental debt).
It must be noted that for each of the Mai-ism Sacraments, at the commencement and also at the conclusion of the ceremonial function, Mai should be worshipped with intense devotion and earnest endeavor should be made to invoke Her Grace for the proper and fruitful fulfilment of the sacraments, along with the detailed intimation to Maiji at the commencement and end for Mai's and Maiji's blessings.
Further it may be noted that under Mai-ism there are four ceremonies in each of the quadrilateral units. The last one is given quite a special importance as it is a dead certainty although it is left to everyone to believe or not. It is that there is the other life after death and the Shraaddha ceremonies etc, do help the departed soul to be consoled or satisfied with the things as they are after them and thus the Shraaddha ceremonies even impart a great true and joyful heart feeling to the departed soul. This is so much important that there are cases of several most orthodox persons taking even the remotest chance in case life after death may perhaps be possible, perform these ceremonies during their own life time with all charities, donations etc.
In this connection, it is most regrettable to note especially about the modern and rich sons, that they are ready to pounce upon property worth millions which they don't consider in any way polluted or infected with plague germs, but regarding after-ceremonies if there are any proposals of dinners, donations or sacred scripture readings in midst of the relations under bereavement, they at once shatter all such proposals with their own commands in one sentence viz. "We don't believe in any such humbug." This is most regretfully true even when such expenses don't represent even the most trifling percentage of what their parents have left for them. They would most slavishly submit themselves to the income-tax and other expenses for the luxuries of themselves and their families but they would not part with the smallest aforesaid amount for the satisfaction of the parents, sisters, brothers and relations. They don't take even the remotest chance into consideration about the likelihood of life continuing after death.
Anyway, it is specially recommended that in view of the present costliness and poverty and atheistic tendencies of the world, it is desirable that provisions should be made by oneself during one's life-time, entrusting, if necessary, the performance of the ceremonies to a friend or Mai-ist or particularly trustworthy sons, relatives etc. One speciality of Mai-ism is that under Mai-ism, man and woman are under the spiritual co-equal status and therefore daughter and mother are to be treated in the same manner as father and son for sacred thread or birthday ceremonies etc.
It is interesting to note the analogous features in different religions, and if there were leisure and patience to study details it can be shown that every religion has almost similar sacraments. The underlying idea is to seek God's Grace on every important occasion in life. There are certain common things to all human beings. A child is born and the parents with joy invoke God's blessings. That child has some name and belongs to a particular religion. Thus, we may take Baptism similar to naming; and confirmation to Upanayanan or the sacred thread ceremony. Marriage is quite clear. Eucharist is similar to Mai worship every week, on Fridays or Saturdays as may be generally fixed. "Prasad" corresponds to the distribution of wine and bread; ordination is similar preliminary to Mai Saadharan Pratignya and on the advanced stage, the dedication to service and taking Holy Orders to help the spread of religion is represented under Mai-ism through the Mai Adherents Oath or Mai Deeksha. Persons about to die receive the Extreme Unction sacrament when they are granted forgiveness for their sins. This ceremony is represented under Mai-ism as Mai Charan Nivartan or returning to Mai's Lotus Feet.
What remains unreferred to is Penance. Under Mai-ism every weekly prayer ends with the Pardon seeking general prayer. With Christians, there is the custom of making confessions to the priest from time to time. This cannot be recommended as an obligatory function under Mai-ism as that is too much of entrusting one's life secrets to any priests who are after all only human beings, lest such confidence and privacy should be abused at some fatal moment. All the same, the corresponding idea under Mai-ism may be explained here. Of course, there is this psychology. Every one during difficulties and calamities comes to or corresponds with Maiji, and Maiji then without trying to know any details of sinfulness of anyone, gives a strong dose and always remains without sinfulness as otherwise no relief can be showered by Mai. It is further explained that Penance is like the downright sweeping of & dirtied marble floor with a hose pipe. The greatest point of Mai-ism is that it so very convincingly links up the Mai Grace showering with universal love and service and cheerful self-surrender, that the occasion of anyone approaching Mai-ism and Maiji is most directly utilized to start an entirely new clean slate without at all having to enter into details of the past irregularities, weaknesses, vices, ill actions, acts of sinfulness etc. Maiji does not want to pollute his own heart and brain with a thousand dirty details of individual worldly trivialities, nor does Maiji believe in any special improvement due to contrition on reminding any person of his past sinfulness. Devotion is many times much powerful and as a positive force than sorrowfulness of mere human heart on being reminded of the past.
Maiji does not accept the efficacy of the purgatory method with expiations and atonements in the usual methods prescribed under various religions but the positive method of constructive nature is more desirable in this age when everyone is too egoistic, never truthful and with the extremely short future outlook, has become reckless enough and evades any the smallest humiliating efforts, leaving the future to take care of itself.
Elucidation about details of sacrament will not be complete without the fundamental conception being repeated here. There are two working agencies in the governing of the universe. Religious world is no exception. There is the religiosity increasing agency as also the irreligiosity-increasing agency. Coming to the former, there are again similar forces, one of creating diversities from unity and the other of consolidating all diversities to restore the original unity. Mai-ism unlike all individual religions, which have innumerable sects, while working on the former principle is the universal religion which has for its final aim and goal the blending of all diversities to regain unity. No wonder then that Mai-ism is required to have the broadest definitions, notions, tolerance, and all-embracingness and greatest religiosity welcomeness. Thus, Mother Mary or Kali Mata, if accepted and universalized and ridden of all individualistic religious paraphernalia is Mai. Mai, the origin of all God conceptions includes all, just as clay or gold implies all earthen vessels or gold ornaments.
In the matter of fulfilling the Mai-ism Sacraments all these three subtle positions must be clearly realised :
(a) All requirements, in however miniature and
nominal a manner, must be undergone.
(b) For Mai-ists that much is more than enough.
(c) Mai-ism leaves every one free to do any
additional ceremonies etc. as one chooses following the personal desire or as the communal custom requires.
Say, for instance in the case of Matrimony, that has to be done before Mai in a Mai Temple or, if that is not possible, before Mai in one's own home, it is enough if the marriage is performed after mutual worship and Mai functions and for all other programmes one is free in respect of one's any personal Deity, temple, worshipper, religious Acharya or personal Guru. The former is the indispensable measure for propitiating Mai whereas the latter is for the satisfaction of personal likes, or family, or social, communal or individual religious requirements.
In respect of any details, it must be clearly noted by all Mai-ists that Mai-ism is not only for giving the greatest latitude of individual harmless freedom as also the individual right of selection, but it has never claimed to have said anything as "the last word in religion." Maiji's patent argument is that no mother turns negligent about her litter-born children. Mai too can never be supposed to be any the less attentive to the future generations, regarding their particular requirements of that particular age with its particular tendencies and capacities. Just the reverse is the case of God conceived as Mother, the weakest child is to be the dearest and most cared for. Mai-ism not only does not dislike or consider too insignificant the outer non-essential details as at least in quantity they play a very significant part in the daily running and working of the world. Maiji insists upon a standing, fully wide-awake religious steel machinery in the shape of a permanent Mai-ism Institute that would be studying the people's needs and calling all different proposals from expert thinkers and suggesting all-acceptable reforms from time to time.
Mai-ism has at the source of its strength and support neither the political powers or the capitalist's powers, nor the physical Scientist's powers. It does of course welcome, revere and even seek patronage from all great men of the world but without any sacrificing of its main principles, Mai-ism counts for its strength and survival on the spiritual forces and energies as all Mai-ists are richly rewarded by Mai's Grace for their faithful and humble adherence. Mai-ism takes its safe stand miles away from politics, parties and elections and different rival schools of philosophies. Mai-ism has a fully democratic mentality but not that of the hypocritical type of democracy. Even today the plan and policy of Mai-ism is to invite all sided) view points on any important questions before any reform is proposed
Mai-ism has stated it in printing that it aims at churning out a solution that is better, than any of the best say twelve religious thinkers ! Mai-ism is sufficiently contented on the fulfilment of its aim and object of consolidating together all scattered religious forces of any nations, countries or religions,
There is an old story viz. that a baby boy was claimed in court by two women as each one's son. The Court decided that the son should be cut into two equal halves, to be shared by both the women. At this, the true mother of the child shouted out in tears: "Let my son live, although handed over to my opponent claimant." That is the mentality of Mai-ism. With every relinquishment for which Mai-ism is ready, Mai-ism is contented with the only bare fact that the universal religion of Mai-ism survives all destructive agencies of atheism, materialism, individualism, mammonism, satanism, etc.
Mai the Universal Mother Bless All.
JAI MAI JAI MARKAND MAI
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. Practice 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 sincerest 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 modernised 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 realized 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-centered 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 favorite 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 pleasingness 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 clearer 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 benefit of self-elevation, removal of calamity, poverty, misery, etc. There must be a fixed time for breaking the lethargic monotony, for refreshing and revitalizing 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
Etract from the book : The Clarion Call of Maiism