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| Why
Are You Here for Satsang?
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We
are here in satsang to save ourselves from the suffering of repeated
rebirths. We are here… we are completed at least one round of thirty
five million years. It happened to 8.4 million different kinds of
species that we all know, and if we miss this chance again we have
to go round. So let us make up some kalpa this time - no repeated
birth - and pray the almighty divine comes from Mount Purity to lead
us from ignorance to light - britumam amritam astumount satgarum.
This should be the aim of our satsang and we are speaking here every
day. And you are here from almost all countries of the world with
desire to be free. And some of you have also been to several ashrams
in our country and also in many centers in other countries too. Every
country is now… is having yoga centers and different kind of therapies,
and you have been traveling into those centers also and wherever you
have gone you have been told, “Do this and do that.”
A one year old baby
is provided with the baby walker by the parents. The child learns
how to walk and throws away the baby walker and is very happy for
the first time; and look at its majestic walk. But in those centers
and those ashrams once this baby walker is given to you, you are so
much attached with this you don't get rid of it, and you are not allowed
to do it. You have to walk on the baby walker. This is the teaching
in every ashram. And this is the discipline and this is the sadhana.
And you are no more a baby, why get attached to the baby walker? And
even if you can walk as a symbol you have to carry this on your shoulders.
Because you often speak in such and such ashram, “We have been told
to do this, we have been told to do that.”
There was one center
in China. The teacher was preaching, “First of all you have to purify
your mind like a mirror.” and he had a great following. “You have
to clean, clean the mirror; wipe out the dust from the surface of
the mirror so that you can see your face.” So this was the teaching
of this teacher and he had following. There was another teacher about
five hundred miles away on the other side of the mountains. The people
used to visit both of these centers and speak about these teachers.
So some teachers would come from this, this other center - go to this
center holding mirrors in their hands and wiping out the dust. They
speak, “That center, that teacher doesn't ask us to clean your mirror,
to purify your minds. This teacher says “What kind of teaching could
it be? If your mind is not pure how can you have reflection? It sounds
quite reasonable.” So he sent one of his most trusted student. "Go
visit, come back and tell me what is the teaching of this teacher."
"He doesn't
teach anything; he sits quiet. And there are some students who sit
too.” “You go and don't
disclose that you are from such and such teacher.” And he's still
sitting on the third day and this teacher asked, "You are… you
belong to CIA not this teacher. You are intelligence reporter.” He
said: "No sir. I came as the CIA of my teacher, no doubt. He
told me to come here and see what's going on here. And I have come
for that purpose to tell my teacher. But now I am no more a CIA agent.
Now I am your disciple. I stayed with this teacher for forty two years
cleaning the mirror, again dust will alight. Wherever there is mirror
there dust has to arise, alight on it; but here when I find your teaching
is, ‘There is no mirror at all; and where the dust is going to alight?’
That was all, my dear master. It opened up to me. I am free. No mirror
do I need now to clean. There was no mirror at all. And now please
allow me to see my teacher, let me go back. Because I promised to
my teacher, and I will speak to him because, ‘This no teaching, no
way, no sadhana is not known to him.’ So I will tell to my teacher
and come back soon."
So he says, "Go,
my son, go." He tells to the teacher, "This teacher was
very good person. He also understood, he said. Because my teacher
told him to go on wiping the mirror and my grand teacher also was
doing the same thing, and we belong to that lineage of dust cleaners."
So listening to this he also followed. And some of his students who
are very arrogant - they didn't listen. The teacher followed the student
and stayed here - welcomed.
So actually the Brahman,
atman, is omnipotent, omniscient, self-effulgent. If there is a candle
you don't need your torch in hand to find where the candle is in the
room because it’s light itself. You don't need any… any extra light
to see the light. Light is the same. Like this, your atman is self
effulgent, eternal, beauty, love, and consciousness, bliss, existence.
You don't need to do anything about it. Only you get rid of your arrogance,
your separation that you are not this, and it will reveal itself to
the self.
So for the last two
days, repeatedly I have been asked to give you some practice. Never
did I speak about any kind of practice in my life. For the last fifty
years I never speak about practice. People are here who have spent
minutes, hours. And here also you have seen a man from Washington
DC stay two hours - immediately woke up and the satsang is still going
on. I thought, “Perhaps he has to catch his flight.” I said. I have
never asked him a name also, and his bag was also alongside him. And
then he just prostrates and he goes up. And someone asked him, "Why
you are in a hurry to go? Since you have come you can stay for at
least one satsang." "It's no use to stay here," he
says. "It's no use. I'm coming from Thailand, and twenty six
years I have spent from center to center, and this couple of hours
is quite enough. What more could any teaching be? It's enough."
Another man - he
was Doctor James. In 1953 he went to attend international Buddhist
conference in Bangkok. From there he comes and I was working in Bangalore
for a shipping corporation and this man straight away walks to my
office and he came, he came by a taxi and he was very dusty, you see.
I said, "You go and have a hot shower, have a cup of coffee,
and we speak." "No, no, no, I have to ask. And if your friends
who are seated here, they excuse me, I'll ask you a question."
And then I said, "Carry on. Ask me." He asked one question
and I replied and the taxi was in front of the door itself. He said,
"I am going now." I thought, “He is not satisfied.” He said,
"No, I don't want to waste your time. Just five minutes it took
me, because I spent many years. I have seen many teachers in China,
Japan, Thailand and the rest of the centers in India, Nepal, Bhutan,
and other countries also. This straight-away - no teaching - there's
no teacher at all. So I will write to you before I go, even in Delhi
if I have time between my flights. I will go back to London and I
will write." And he did write.
This experience he
wrote to me. So here this depends upon how serious you are. The people
who want to hang on postpone their desire for freedom. There are thousands
ashrams here. They can go there if they don't understand these things.
They can go if they want to follow any practice. They can go there.
There are many people there you see.
Even Lord Buddha
himself. He was a prince - married to the beauty of the land, blessed
with a son; and this desire for freedom arises in the midnight - wakes
up, rides on the horse. (Contic was its name.) Even that horse which
rode him out of the palace is now immortal horse. He went from ashram
to ashram, many different kind of tapas, sadhanas were being practiced
and always he said, “Not it. It's not it. This should not be like
this thing.” People were hanging head down feet tied to the branch
of a tree and doing penance, tapas for freedom. What relation has
this kind of tapas with the freedom? Hanging like a monkey from a
tree… branch of a tree… and wanting to be free, has got no relation.
Yet this is being practiced even now. So different kind of… he went
round different places. He rejected all ashrams and then finally he
goes to Bodhgaya; sat down by himself under the bodhi tree and found
it, you see.
This is the desire
who is your teacher itself - this desire is your teacher itself, your
guide itself. And this will bring you to your own Self. And it will
not fail you if you have decided very well, “I want to be free.” But
if you are egoistic, arrogant, having desire for the things which
are not eternal, happiness that fade away every moment. Your relationship
with those whose legs are in the mouth of the crocodile of Lord Yama,
isn't it. If you want to love, if you want to be related, why not
relate yourself with your own Self? And this relationship is the only
relationship which is going to help you. It's not going to deceive
you at all and you will not appear again into this land of suffering.
It can be had instantly you see, the people have done it and every
day I tell you the stories how… how people have won this freedom instantly.
Once there was king,
king of the Vedas - very noble king. Desire arises in his mind to
be free. He needs a teacher now. So he sent word all over the country
to hold a conference so then he invited the enlightened people of
this country to lead him to freedom. But his condition was he wants
to be free in an instant. And what was that? Condition: as quick as
to embark on a horse. So many people from the country - say about
five thousand saints, sages, yogis - assembled in this camp belonging
to different views, different shades, different sects. And the king
stood there also, and there was a horse, and he said, "As a token
of my dedication - guru dakshina - I will give eleven hundred
cows, gold plated horns, garland of gold coins around their neck and
a land at the bank of river Ganga. And I will build an ashram who
gives me gyanam as quick as I ride this horse which stood just…
just next to him.
And five thousand
people assembled there. They are looking to each other, speaking to
each other, “This king is not reasonable. Look I have been doing meditations
in the Himalayas sixty years. I have grown gray beard and yet I do
not know what is freedom.” So they are discussing, "This king
is not reasonable." speaking between themselves. There comes
one very dirty looking young boy. Nude he was, also deformed - in
physically deformed. He didn't know what's going on here in this congregation.
He looked inside. Many people were there - he also entered. And where
the king stood on one foot, the left foot in his stirrup and the right
was to go on the saddle. "How much time is needed to just embark
on the saddle?" That was the condition of the king.
This man stood up
nude, deformed, dirty, and people were laughing at him: "He doesn't
know, he's insane, he's mad boy." He addressed them… addressed
them first of all: "Why do you laugh… why do you laugh at me.
Seeing my body you laugh. Seeing my deformity - seeing this physical
form which is skin or leather - you are leather merchants. You are
leather merchants; you have no business to come here in satsang."
he said. "You go and do your trade in the leather market."
That's all he said. That is all he said to five thousand people. "You
are looking at my physical form and you are laughing, you are joking.
You look after your business. You know this is satsang," he said.
"No other talk is allowed here - not looking at the form. In
satsang if you look at the form you are in your usual profession."
Now he addresses
to the king: "Yes sir, now you come along to me. Come, I will
give you freedom. But now I am your teacher and you are my student.
And you have according to Indian custom you have to give me guru dakshina
in advance, because after, you are free – after, you are enlightened
- then me and you are equal. I can't ask anything from you because
you are equal to me and you will not give anything to me. We both
are equal. Therefore now you want something from me, therefore I am
your teacher and you are my student. Give me guru dakshina. He says:
"Here are the cows. Here are the cows, here is the land I promised."
"But that land doesn't belong to you. You want knowledge
of your Self, and this land before it belonged to you to whom did
it belong? And these cows, too. This is public property. This land,
this kingdom, was ruled by your father, isn't it? And before your
father, who was the king here?" He said: "My grandfather."
"And after you?"
"My sons," he said.
"So you are
just a manager looking after a property. Give me something that belongs
to you." He says, "If you give me knowledge I will serve
you all my life. All my life I will serve."
He said, "How? How you are going to serve me? If you want
to serve me physically, you are already… this body you have already
pledged to your wives isn't it? You had an oath in front of the fire
at the time of marriage, isn't it? And… and they say… all your queens,
they call you ‘my king, my husband' isn't it? So your body belongs
to your queens; and also the public when they say you are their king.
Your body belongs to the public. It doesn't belong to you. Give me
something that belongs to you itself. Body belongs to public; body
belongs to your queens; body belongs to your children. It’s not your
own. How can you give me something which you have already sold to
others? The king was very wise; very noble king was he, very intelligent.
He's now thinking that he has only one thing on which nobody… nobody
can claim. “It belongs to me. I may be belonging physically but inside
me there is something which I know is only me.” And then he said,
"I have one thing, sir, that I have for you and this is my mind.
I surrender my mind unto you."
He said, “Then let
us have this ceremony. Let you bring Ganga water and repeat thrice
so that this agreement of disciple and student is to be completed,
so that you don't withdraw from this, and make sankalpa. Here
do I surrender to you, Master. I have given you this token of my present,
my guru dakshina, and you impart me knowledge. And then after this
ceremony is over now; and this boy walks out of the tent and goes
away - disappeared. Everybody… this congregation of five thousand
people looking… do not understand. This boy is very funny. After this
ceremony is over he disappeared.
King is also thinking
now; king is also thinking now. One foot, left foot in the stirrup
- right is to embark on the saddle of the horse. Look at his longing
and look at his dedication also. Discipleship has been accepted, ceremony
is over, and this man disappeared. So he is astonished. He can't help.
And he's looking through the hole of the tent. This king is thinking
something. Now he is outside and now king thinks… king is now is thinking
himself, within himself that, "I have surrendered the mind and
I am feeling in this agreement." He was very wise man. So he
instantly thinks, "I have no business to mentate. I have no business
to mentate, even to start a single thought - why this man has gone
out of the tent." There he stopped thinking. The king stopped
thinking, you see. No thought is there in the mind of the King. Here
is the point which we speak every day about. There he comes and from
the face you can very well know when you think, when you start a thought
in the mind. And what is this thought and where are you?
This thought takes
you straight away to the graveyard, mind you. This thought - any thought
that rises in your mind - is it… isn't it a past; isn't it a past?
Mind itself is past. Thought itself is past. Whatever you think is
past. And what is past is graveyard. Therefore you are in the graveyard.
You are not living being, you are speaking to the dead. What is dead?
Memory. Memory is graveyard. It's not satsang. Here now satsang is
going to take place; give me your attention. So that face is very
different when you have no thought - that face you have been seeing.
Yesterday also people were here. Instantly this same question was
there about enlightenment. I do not know that man. Perhaps if this
young man from Germany and the other one from Sweden, I will call
them and see what's happening with them today.
And now this… this
young person, he arrives in front of him - one foot in the stirrup,
other was to go on the other side on the stirrup to embark on the
saddle. That was the promise and this is the time. No thought in the
mind of this king. When there's no thought and this previous thought,
“I want freedom, first of all.” Everyone is bound because we separate
ourselves from… from our own existence, consciousness and bliss -
bliss. Somehow, we think and we call: “Now we are bound.” The wave
rises from the ocean and separates and searches, “Where is the ocean?”
Searches day and night - the wave is searching, “Where is the ocean?”
Like this all this
manifestation we are all searching, “Where is… where is consciousness
and where is existence and where is bliss?” This is what's going on
here, so when I am bound? It’s very few people who have this concept
who have superimposed bondage on them - superimposition that also
- and then they will give rise to another superimposition of freedom.
He who's bound, very few will aspire for light, wisdom.
So when your thought
stops, mind stopped, bondage vanish, also the freedom vanished, isn't
it? There is no mind. It was the mind that troubled you – “I am bound.”
Can you sleep? Neither you are bound nor you are free because mind
is not there. So when this king stood up thoughtless, his urge for
freedom also disappeared, bondage disappeared, also the freedom disappeared.
Now at that time, what else could be That is beyond description. He
who has this experience will know how to describe it and this King
has described very well, you see. He brought the other foot which
was planted into this stirrup back on the deck itself, prostrated
in front of him three times, went round three times, and he blessed
him and he went away. He disappeared, you see. This is over.
So I started this,
this morning satsang, this practice, because many people want. So
I… so I have to agree to them because they want some direct practice.
So have I told them yesterday, day before yesterday, till… till you
can't walk on your own legs you can practice on existence - on Existence.
“I am existence. I am consciousness. I am bliss.” To have your relation
with what really you are. This also is creating knower, knowing and
known. So finally they have to merge into that where there is no duality
at all. How long you can live in dualities - knower, knowing, known.
If you want some support there's no problem, you see. You can have
instead of doing any other exercise. This is acceptable in the shutees,
and the sages allow it - to do it, therefore I can agree. “I am existence.”
Who can deny, “I don't exist.” first of all? Do you ever go and ask
someone, "Do I exist or not?" Do you… do you ask, "Am
I conscious or not?" You don't ask this question. If you ask
you'll be sent to Nuermunser here. You do not know what's Nuermunser.
Someone who belongs to this talk, they will know it.
First of all, those
people who are there who can't deny, “I am that.”? In the ancient
times also, the student who has a burning longing for freedom; he
goes to the teacher in the forest and just asks this question. "Ho
ham?" This question
he doesn't know, "Master, save me! I am afflicted with this serpent
of samsara. Now I am fed up again, again, and again appearing, disappearing.
In society I have been troubled. Oh masters, save me. Ho ham. Who
am I?" "My
dear son, why not?" He gives indication, "Thou art That,
that's all. Thou art That." He follows That. Instantly he says…
instantly he finds it is That - finger pointing to the moon. He will
see the moon that takes you to your own Self, and he agrees. Then
he says: "I am, I am, I am, I am."
This moment will
never come again, mind you. This moment which is passing in front
of you is gone, as father who is dead will never come back again.
This moment just in front… just in front… in front of you is possible,
is not going to make the best of it. And best of it, best use of it
is only… only to get into it. Get drowned into this moment… This Moment
- not the previous, not the next.
This is what happened
to the King of the Dehas, this what is happened. He didn't sit… he
didn't sit for meditation. Neither has the teacher told him to meditate
now. The real teacher has no teaching. There may be preachers who
tell you do this and do that. Perhaps in my own words I call them
murderers, butchers. They butcher you, they murder you who tell you
do this and do that, you see. Teacher has no teaching. He doesn't
give you teaching because you are that already.
What the teacher is going to tell you, “You are already that.”
What can she tell you distracts you and every exercise, every sadhana,
every practice is distraction from your own Self, because you get
otherwise engaged and you are already afflicted by thirty five million
years.
Are you not afflicted
like to add something more on it? Why not to throw away this burden
once for all; and here goes. A very sharp one has to have this knowledge
now itself - in this moment - and you have been seeing the result.
The dull ones have no place in this satsang. First of all the dull
ones have no place in this satsang. The sharp witted person, intelligent
person like Ashoka, [chuckle] yeah, Shankara, one word, even Vivekenanda
recently, Ram Tirtha recently, you see. So this satsang I don't think
is for the dull people. I tell every day and so many people are here
there must be something wrong going on here under this roof. Never
it has happened in the past, so many people coming for satsang. Only
one teacher, one student. Even Shankara had only four students, you
see. So sometimes I think, “Why these people are here? Sometimes five
hundred, four hundred people here. Some falsehood is being practiced
here. I should take care of it.” Wherever there is someone dancing
there will be crowd of it. Where truth is being spoken who could be
there, you see. Now it's some dance is there on the road, you can
see everyone will disappear. Who will be with me, you see? Some dancing
you see on the road, you will just give a test yourself. It’s not
satsang, you see.
So those few people,
I don't some get into trouble and then they… they need this because
this is a fire. This is a fire which will burn everything. They can't
stay in satsang, therefore you see some people… some get up and during
the satsang disappear. The next day they don't come. You are seeing
every day; you are seeing every day. Some are here since a year, two
years. Some read the papers, some magazines, and come from far off
countries you see. Some come here, and you will see new faces who
are to come for the first day and I guarantee tomorrow they are not
coming here. You have been telling every day, isn't it? Because this
is a jump into their arrogance. Because their arrogance is… is struck
at the root. Who wants to separate from his arrogance, “I am so and
so. I am this much, I am that much from the bank. This my land, this
is my apartment, this is my ninety-three model Benz.” That's all what
everybody wants.
I think one satsang
is quite enough. If you decide on going for satsang don't tie your
rope. Some have tied even today. They have fixed up their appointment
with their wives, with their offices, “I'll be back at eleven thirty.”
isn't it? Tied a rope as… as you slide a bucket into the water and
the bucket things are very happy in this shower-bath; the bucket is
very happy into the wells of the water. Outside is 44 degrees (celcius)
and this bucket is very hot. And this kind man has put me down to
well. Now I am very happy but she doesn't know. She is tying me with
the rope. She is just taken in. Like this everybody is sitting for
that bucket. They tie the rope around their waist with something or
the other… appointment. “After this satsang I will meet you,” isn't
it? If you cut your rope once only – once - that is quite enough.
You need not come
again and again - only one time. Once just for five minutes because
your atman is not away from you, only you are driven by the rope.
Everybody is thinking… everybody is thinking, “It’s getting late.
Papaji is getting too much time. Isn't it? Tying a rope and coming
to satsang, many people say. One man came who is here who lives in
Indira Nagar, in this 'A' Block itself. He just came and he requested
that, "I want to see Papaji before satsang." I said, “He
may have a question.” When he came in I asked, “Let him come before
satsang and I want to know if he has a special… he wants special time.
I will give him.” He asked me, he will get summer vacation in October.
Will I be here in October? "Where do you live?" He said,
"I live here itself. I live here, I live here." I said,
“Attend this satsang. You come here.”
"No, no, no, no. I've not come for satsang, I just came
to make inquiry." I said, "Are you? Have you a guarantee
that you will live in October, or will I have a guarantee will I live
in October?" You see, I cannot know what's going to happen next
moment, you see.
5 June, 1992
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