- 2 years ago
Video Information:
Context:
~ Who is the lover the saint sings for?
~ What is Love?
~ Does singing a song for someone represent Love?
Music Credits: Milind Date
~~~~~
Context:
~ Who is the lover the saint sings for?
~ What is Love?
~ Does singing a song for someone represent Love?
Music Credits: Milind Date
~~~~~
Category
🛠️
LifestyleTranscript
00:00:00 The subject tonight is love and for tomorrow night as well.
00:00:12 As a matter of fact, I know of no better topic for us to discuss until we all die.
00:00:38 Rumi, Hafiz, Amira, Abul Aisha, they sing of love.
00:00:58 And in their poetry, the lover often appears like a person.
00:01:27 And they talk of the lover, talk to the lover in language that appears known and worldly.
00:01:56 It is almost as if the man next door is composing and singing
00:02:25 for his beloved who lives in the same locality or in the same town or somewhere afar.
00:02:47 The whole ambience appears beautiful but not unknown.
00:03:13 It is very easy therefore to think that one person is singing for another person or one
00:03:40 person is calling God, God as we know God.
00:03:55 And he is doing it lyrically, nicely, beautifully, heartfully.
00:04:11 But the song is something that we are familiar with.
00:04:23 It is easy to think this way.
00:04:29 It is easy to think that this is just another love story, just another couple, just another
00:04:47 man possessed by a woman or the God idea or something else.
00:05:15 In fact, that is the reason why the poetry of Rumi and Hafiz is so frequently used
00:05:35 by lovers all around us.
00:05:41 And we are talking of very mortal, very material love, Ishq-e-Mazazi, love that is hardly any
00:06:00 different from attraction and identification.
00:06:12 Even such lovers appropriate the words of Rumi to express their feelings.
00:06:24 And somehow Rumi seems to be giving nice, suitable, beautiful, magnified, decorated
00:06:41 expression to the state of their mind.
00:06:56 It is easy to be misled.
00:07:00 It is very easy to think for the poet himself is kind of creating the impression that when
00:07:17 Rumi says moon, he means the moon.
00:07:21 Moon as we know it, moon the rock, moon the satellite, moon the shining object that our
00:07:31 eyes see.
00:07:35 It is very easy to think that when Hafiz is talking of night, he means night that follows
00:07:57 the day, night that depends on sun, the object.
00:08:11 And it is very convenient to believe that when Hafiz is talking of God's kiss, the kissing
00:08:28 is not very different from the kissing that we think of.
00:08:40 In the same way, it appears almost natural to believe that when a Kabir or a Rumi talk
00:09:03 of love, then they intend broadly the same mental happening that we call as love.
00:09:20 I repeat, first of all it has to be understood that the poems in front of you may not be
00:09:32 what they appear to be.
00:09:41 The words, the vocabularies, the symbols, the objects, the motifs, they all may seem
00:09:52 known, familiar, yet they may be pointing towards the unknown, yet they may be pointing
00:10:04 towards something that we have no acquaintance with.
00:10:12 So it has to be read and listened to in that humility.
00:10:24 Otherwise these poems too will meet the same fate as the otherwise do, as hundreds of other
00:10:40 poems have.
00:10:43 Sufis, particularly Rumi, is and are widely read today.
00:11:02 Does that mean that mankind has suddenly woken up to the wisdom of the Sufis?
00:11:13 No, it only means that the ego has grown so much in ignorance that it has totally taken
00:11:36 over even the pointers that could have led to the beyond.
00:11:55 That which could have salvaged the ego is now serving to inflate the ego.
00:12:08 That which could have been our medicine has been manipulated, misused in a way that makes
00:12:26 it poison.
00:12:29 We will be careful not to repeat that same mistake.
00:12:49 The subject tonight is love and for tomorrow night as well, as a matter of fact, I know
00:12:59 of no better topic for us to discuss until we all die.
00:13:13 What does night refer to in the parlance of the mystic?
00:13:31 The truth is the day.
00:13:37 Only when truth is shining can it be called the day.
00:13:47 Does that mean that there are occasions when the truth stops shining?
00:13:54 No, never.
00:13:57 Just as the sun always is.
00:14:02 But a part of the earth frequently decides to turn away from the sun.
00:14:10 Every day, half the day.
00:14:14 That is what is called as the night.
00:14:19 Night is not the absence of the sun, but one's own situation, one's own predicament, one's
00:14:33 own misfortune.
00:14:40 And due to the vagaries of duality, one is facing away from the sun.
00:14:52 The earth lives in duality.
00:14:55 Only one part of it can ever face the sun and whenever one part will be towards the
00:15:02 sun, the other is bound to look the other way.
00:15:11 The earth looking the other way is the night.
00:15:15 The sun never sets.
00:15:18 Setting of the sun is the language of the ego.
00:15:23 The sun never sets.
00:15:25 The earth decides to turn away, to go away.
00:15:35 Only to return.
00:15:40 Only to return for what does the earth do except dance around the sun.
00:15:51 How far can it go?
00:15:56 With the sun at the center, all that the earth does is dance in a circle.
00:16:07 For sure there is some great attraction between them.
00:16:13 If there is such great attraction, why don't they coalesce?
00:16:24 Why don't they merge?
00:16:27 It surely must be something which is keeping the earth away from the sun.
00:16:39 The earth is attracting the sun.
00:16:41 The being of the sun, the being of the earth, they are one.
00:16:47 Their very beings pull them towards each other.
00:16:52 Then what is it that maintains the separation?
00:17:01 Any student of physics knows that it is the centripetal force.
00:17:11 And what is that force caused by?
00:17:17 It is caused by the circling itself.
00:17:23 The earth is going round and round the sun.
00:17:28 Probably saying something to him.
00:17:32 Probably tempting him, Prakriti and Purush.
00:17:44 But what she does not realize is that in this circling movement, an outbound force develops.
00:17:56 This circling itself creates a force that takes her away from the sun.
00:18:05 If the rotational movement stops, then their mutual love, their mutual gravitation would
00:18:27 do the trick.
00:18:31 No circling, no centripetal force, no separation.
00:18:40 No separation, no circling, no dancing, no night and no day either.
00:18:50 What would be a constant bathing in the luminosity, in the power, in the effulgence of sun would
00:19:03 actually be the simultaneous vanishing of both day and night.
00:19:11 Continuous day is the disappearance of the dualistic day.
00:19:24 So when the poet says night, it has to be understood what he means.
00:19:34 Night is when the earth is preparing for the day.
00:19:44 As night advances, the day keeps coming closer.
00:19:50 Night is when the mind assumes itself to be away from the truth.
00:20:08 Night is when the mind is at a distance from the center in its own eyes.
00:20:20 What is love?
00:20:26 Love is the angst of this separation.
00:20:39 Because it is night, you yearn for the day.
00:20:44 That is love.
00:20:46 Because you are separated, something pulls you towards the beloved.
00:20:54 That pulling force is love.
00:20:57 Of course, love can be experienced only in the night.
00:21:05 That is why even in a physical sense, Sufis are so fond of nights.
00:21:17 For nights are when love blossoms.
00:21:22 Do you understand this?
00:21:27 The subject to night is love.
00:21:31 If it is night, the subject has to be love.
00:21:34 What else are nights for?
00:21:41 Night means that you will be called by the day.
00:21:50 Night means that you are experiencing darkness and darkness is an invitation of light, of
00:22:00 realization, of truth.
00:22:07 Love is the effect of truth upon the mind.
00:22:16 Love is the pull of the source on the ego.
00:22:27 And night is the ambience that is created, built, assumed and then experienced when there
00:22:40 is separation from the light of the truth.
00:22:46 The subject to night has to be love.
00:22:51 You could have skipped this line, but then we are such ignorant readers.
00:23:03 If a line is skipped, we do not read that line.
00:23:11 If a word is not said, we do not hear that word.
00:23:17 Because we live in the grass and we see only what is shown and we hear only what is said.
00:23:28 So the poets have to say a lot of things.
00:23:35 It is not really needed for them to say anything.
00:23:41 Should we see without eyes and listen without ears and know without the mind?
00:24:00 Why would a Hafiz bother himself with writing?
00:24:11 The subject to night is love and for tomorrow night as well.
00:24:14 Oh yes, of course.
00:24:24 As the sky will keep getting darker, your mind will crave more and more for the heart,
00:24:42 for light, for truth.
00:24:45 Today, tomorrow, yesterday, centuries back, centuries hence.
00:24:57 Whenever you would not be what you are destined to be, you would not feel alright.
00:25:04 You would find it difficult to sleep as lovers do.
00:25:10 You will find it difficult to relax as seekers do.
00:25:18 You will keep waking.
00:25:25 You will keep waking.
00:25:32 As a matter of fact, I know of no better topic for us to discuss until we all die.
00:25:48 And if one requires to read any further after this, then he surely is dull.
00:26:05 When a mystic says death, it must be understood what he means.
00:26:20 The poem can be read both ways.
00:26:24 Kindly read it the poet's way.
00:26:35 Kindly avoid reading it as yourself.
00:26:44 Read it as Hafiz.
00:26:49 What does he mean when he says die and what does love have to do with dying?
00:27:08 The common man thinks of death as the annihilation of the body.
00:27:17 He knows no more of himself than the body.
00:27:29 But the mystic knows better.
00:27:36 He knows that what you call as the body, what you call as the universe, what you call as
00:27:42 the not body, all these are the mind, are in the mind, are the stuff of mind.
00:27:52 Merely the objects of mind.
00:27:56 The disappearance of one object will not mean the disappearance of mind itself.
00:28:06 Hence if body goes, just one object has gone.
00:28:12 For a while it will rise again.
00:28:25 You sit by the side of a road and people are walking, driving past you.
00:28:46 A fellow goes past you, that does not mean that the entire flow of coming and going has
00:28:56 stopped.
00:28:57 This coming and going, this movement is the mind.
00:29:05 If one person goes away, the road is such that one or two or three persons enter the
00:29:20 road, come into your vision, the field of your vision.
00:29:31 Things may keep coming and going, the flow remains unchanged.
00:29:38 The mystic very well knows that he lies at the root of that flow and he also very well
00:29:51 knows that that which he calls as he or the flow is also the root of all suffering, this
00:30:04 coming and going.
00:30:07 He does not mistake the flow as the arrival or departure of one particular body.
00:30:22 If he says something has gone, he will not mean that something to be merely one object,
00:30:30 he will then mean something to be the entire flow.
00:30:34 We are deeply identified with objects, things, bodies.
00:30:42 So for us death means that one particular body has now gone.
00:30:51 For the mystic, death means that the whole game has now gone, that the mind in which
00:31:04 there was always this movement, churning, coming and going, all games of duality, the
00:31:19 mind itself has gone.
00:31:22 That is what the Sufi would mean by death and that is why the knower is so fond of dying.
00:31:38 Remember the death that the knower is talking of is not physical death, for physical death
00:31:47 is merely an apparition.
00:31:58 What is the total vanishing of mind and how and when can it happen?
00:32:10 The earth is circling the sun, probably it wants the sun to woo her, to invite her, to
00:32:32 pull her perforce into his arms and she is a little upset.
00:32:43 She is upset that the sun does not love her enough.
00:32:49 She is upset that she is being made to go in circles without ever reaching the center.
00:33:11 She is trying to get the attention of sun, she is praying, she is begging.
00:33:28 She is asking the sun, "Open your arms and open your heart, take me in.
00:33:39 Why have you become so heartless?
00:33:41 Why don't you love me more?
00:33:47 Why have I been cursed with this continuous separation?
00:33:53 Why must I keep dancing around you?
00:33:55 Why can't I be one with you?"
00:34:02 And as she says that, she keeps running, her circling movement continues.
00:34:14 What she does not realize is that the running itself keeps her away from sun.
00:34:22 Her attempts to woo sun are exactly what is keeping her away from sun.
00:34:32 For in calling the attraction of sun the truth, there is a hidden distrust of the truth.
00:34:47 Mother earth is saying that unless I make myself known, you will not realize that I
00:34:56 am there.
00:34:59 Unless I remind you that you need to unite me with yourself, you will forget.
00:35:11 This is almost a blame, even an insult to sun.
00:35:24 The earth is telling the sun that you don't know enough.
00:35:29 The earth is telling the sun that you are forgetful.
00:35:33 The earth is telling the sun that she must do something to remind him to get stuff done,
00:35:46 to reach the ultimate.
00:35:50 She has taken responsibility upon herself.
00:35:56 She has become a doer, too clever a doer.
00:36:04 The sun is still and she is doing so much.
00:36:08 The sun is centered and she is running at a mad speed.
00:36:28 That is what keeps the mind away from the truth.
00:36:34 The very effort of the mind to reach the truth is what keeps the mind away from the truth.
00:36:48 The very effort of the earth, the very circling movement is creating the force that is negating
00:37:00 the gravitational pull, that is counterbalancing the outstretched arm of the sun.
00:37:15 If the earth could trust a little more, she would stop running.
00:37:26 If the earth could be just a bit surrendered, she would say, "Now I don't do anything.
00:37:37 I give myself up.
00:37:40 It is upon you.
00:37:45 Call me, hug me, become one with me."
00:37:51 The moment she says that, she would be one with the sun.
00:37:59 The force taking her away would cease to act.
00:38:07 The arms of the sun are already eager to pull her in, but he won't do it by force.
00:38:31 Unless the earth is equally eager, the unification won't happen.
00:38:46 Unless the earth trusts the sun as much as the sun trusts her, they won't become one.
00:39:04 Till the time the mind keeps running, the running itself will remain the barrier.
00:39:16 Till the time the mind wants the truth, the wanting itself would not allow the mind to
00:39:29 melt into the truth.
00:39:34 For what the mind wants is so near and so easily available, that it is only foolish
00:39:46 to want it and to put effort to obtain it.
00:39:53 Truth is not for fools.
00:39:57 If you are displaying such faithlessness and such stupidity, then truth will wait.
00:40:08 Truth is not impatient.
00:40:17 Truth will wait for you to realize your folly, for you to give up what you call as yourself,
00:40:26 to be one with the truth.
00:40:28 You must be somewhat like the truth.
00:40:31 I know of no better topic for us to discuss until we all die.
00:40:50 We said wanting truth keeps you away from truth.
00:40:56 But we see people all around who want so many things but not the truth.
00:41:03 If you circulate a questionnaire asking people what they want, hardly anybody would write
00:41:12 truth.
00:41:13 People would write money, power, prestige, miscellaneous desires.
00:41:23 It has to be understood that whenever you have wanted, you have only wanted the one.
00:41:34 But we are such ignorant people that we do not even know what we want.
00:41:44 It may appear that you are wanting a person.
00:41:47 It may appear that you are wanting security and money or physical pleasure.
00:41:56 But all that you want is relaxation, peace.
00:42:05 All that you want is a state where you don't have to worry anymore.
00:42:11 You want the climax, nothing lower than that.
00:42:21 And because you want only that, hence Hafiz says, why talk of anything else?
00:42:29 I know of no better topic for us to discuss.
00:42:36 Only fools discuss of miscellaneous things.
00:42:39 Oh, they may call it even an intellectual discussion.
00:42:45 But the mystic knows that this is just gossiping.
00:42:49 If you are talking of anything except the truth, then you are a fool fooling yourself.
00:43:05 Only fools engage themselves in random talk.
00:43:12 Fools can talk an hour over a cup of tea, about the cup of tea.
00:43:19 And don't we do that?
00:43:22 And we don't call that as bonding and socializing.
00:43:26 Don't we also call that friendship?
00:43:37 Fools banter.
00:43:44 And when it happens between so called lovers, we call it sweet nothings.
00:43:53 If you are a lover, how can you talk of anything but the truth?
00:43:59 And unfortunately, the lovers that we see around talk of everything but the truth.
00:44:09 In fact, the very assertion is that we are lovers.
00:44:16 Is it our time to talk of truth and spirituality?
00:44:19 No, we are lovers.
00:44:20 So we are talking of flesh.
00:44:21 We are talking of kids.
00:44:24 We are talking of settling down.
00:44:27 We are talking of the night's plans.
00:44:31 We are lovers.
00:44:33 Come on.
00:44:35 It's a thing of common sense.
00:44:37 We are talking about what to have for dinner.
00:44:45 We are talking about the candles that would be lit over dinner.
00:44:54 Truth, no?
00:45:03 Such are our ways that most of that which ought to be done is frequently the opposite
00:45:13 of what we do.
00:45:16 If you know love, then you cannot talk nonsense.
00:45:22 If you are a lover, then you will keep repeating truth, truth, truth, truth, truth.
00:45:31 Nothing else will come to you.
00:45:33 Whatever you will say, you will be demanding only the one, the truth.
00:45:42 But look at our intimate relationships, husband and wife.
00:45:47 Do they ever talk of truth?
00:45:48 No.
00:45:49 They talk of their son's marriage.
00:45:52 They talk of the housemaid.
00:45:56 They talk of the next property to be bought.
00:46:03 They talk of the husband's pretty secretary.
00:46:09 All these things are so important.
00:46:10 Have you ever seen husband and wife sitting together and discussing the Gita?
00:46:22 Have you ever seen lovers trying to go together into an Upanishad?
00:46:36 And that is why what we call as love is the number one source of suffering for everybody.
00:46:48 Our heart has been shredded by our failures in love.
00:46:56 Everything has broken, pierced, torn us apart so much as our wants, our loves and the disappointment
00:47:22 that has come with them.
00:47:24 It was bound to happen.
00:47:27 What you are calling as love is not love at all.
00:47:40 A friend came here.
00:47:42 Oh, he used to come.
00:47:50 He went with me to a four-five day camp and the camp requires that when you return, you
00:48:09 will share the readings and yourself with your friends, family members, with all those
00:48:20 you claim to love.
00:48:25 So there was Kabir and he very enthusiastically took Kabir to his wife and he said, "Let's
00:48:38 sit together and read."
00:48:42 And the wife, she immediately broke down, wailing, crying, yelping, "Why do you want
00:48:51 to divorce me?
00:48:54 What has gone wrong between us?
00:48:56 Why do you want to leave me?"
00:48:58 He said, "When did I say that?
00:48:59 I am just saying, come, let's read this thing together."
00:49:02 She said, "No.
00:49:11 You will not leave me.
00:49:14 You will become a sanyasi."
00:49:15 He said, "No, all that won't happen.
00:49:23 Just sit.
00:49:24 Let's read this."
00:49:26 She said, "Over my dead body.
00:49:30 How can I allow this kind of stuff in my house?
00:49:35 It is below me, abominable, humiliating.
00:49:40 Have we fallen so low that we will now read a naked weaver?"
00:49:58 I have brought some expensive books.
00:50:01 If you want, we can read them.
00:50:04 Modern, postmodern writing from influential western authors, they teach us how to succeed.
00:50:23 They teach us how to double our wealth.
00:50:36 They teach us how to have wonderful relationships.
00:50:57 The husband has to hide from the wife if he wants to read a Upanishad or Kabir.
00:51:11 The wife has to defy the husband if she wants to come to a Bodhshivir.
00:51:25 Husbands tell their kids, "Do whatever you want.
00:51:31 Tell us how much money do you need.
00:51:37 But please avoid all this, the talks of truth, love and other such dangerous things."
00:51:47 Your time has not yet come.
00:51:59 Grandma used to say that one should turn to spirituality only after the age of 110.
00:52:24 Everything else is important and Hafiz is saying, "I know of no better topic for us
00:52:35 to discuss.
00:52:36 Nothing else is important.
00:52:39 That is the only difference between the wise man and the fool.
00:52:45 For the fool, a thousand things are so important.
00:52:50 For the wise man, only the one is important.
00:52:55 Everything else is no comparison.
00:53:00 You must figure out what is important for you.
00:53:12 Must you not?"
00:53:20 Death, the last word in the verse, is the coming alive in the real sense.
00:53:35 Death here is the cessation of all wandering, all foolishness.
00:53:45 Death here is the submergence of the self in the source.
00:53:57 But that divine death, that ultimate relaxation can happen only when you first give up all
00:54:08 other topics.
00:54:14 It is this diversity, it is this division, this fragmentation, it is this multiplicity
00:54:27 that distracts you so much, that takes you away.
00:54:42 What does that mean?
00:54:43 Give up everything else?
00:54:44 No.
00:54:45 It means all this everything else stuff must be inquired into.
00:54:55 If the thoughts of your next house occupy you so much, you must figure out why you need
00:55:02 a house.
00:55:03 You must figure out with great ruthless honesty, why are you crazy after those walls, that
00:55:14 piece of land?
00:55:18 Why?
00:55:20 When you go sincerely into the many, you discover that the one is calling as many,
00:55:33 that the one lies at the roots of many.
00:55:39 Whatever you have wanted, it is only the one that you have wanted.
00:55:57 Let not the day deceive you.What you call as the day is just a preparation for the night
00:56:10 to come.
00:56:17 But because every night, every disappointment, every pain is followed by hope and pleasure.
00:56:27 So you say, alright, the game is not yet over for me.
00:56:34 See I must be doing something right.
00:56:38 The proof is that I am experiencing happiness and pleasure.
00:56:41 You are experiencing your happiness only because you have been suffering terribly.
00:56:48 After having suffered so much, of course a little happiness will become available.
00:56:52 That is the nature of duality.
00:56:56 You cannot be in pain for too long.
00:56:59 After pain there would be pleasure.
00:57:01 So don't be deceived when you see yourself or others in pleasure.
00:57:08 If somebody is in pleasure, it does not mean that he is living a right life.
00:57:16 It only means that he has been suffering and the pleasure is further preparation for suffering.
00:57:26 But because the mind is limited and it can hardly ever see the total picture.
00:57:35 So you look at one corner, an adult, you say, that family, the Chopras, they look so happy.
00:57:55 You must follow their footsteps.
00:58:05 The Vermas are being feated all around.
00:58:13 We must emulate them.
00:58:17 Everybody calls them successful.
00:58:21 So that surely must be the definition of success, the way they are living.
00:58:28 No, that is not necessarily so.
00:58:40 Till you really start seeing, don't trust your eyes.
00:58:52 They deceive you.
00:58:55 Till you really start listening, don't trust your ears.
00:59:08 They are cheating you.
00:59:21 So, the subject tonight is, is this day?
00:59:37 Is this day?
00:59:41 If you can really see, you will say, it is a very, very dark night.
00:59:51 But some of us are foolish enough to look through the eyes.
00:59:56 And those who look only through the eyes will say, oh it is daytime, daytime 1pm.
01:00:02 It might be 1pm, but still it is the thick of night.
01:00:08 Don't you see?
01:00:12 Don't you see how dark it is?
01:00:15 It is very, very dark.
01:00:18 And the subject tonight is love and for all nights to come.
01:00:27 Yes.
01:00:30 We are not here in a group.
01:00:36 There are just two, you and me, and even these two must become one.
01:00:42 That is the entire process of spirituality.
01:00:45 First of all, to discount and negate the many.
01:00:49 If you are still occupied with the many, how will you go towards the one?
01:00:56 So there is nobody else here.
01:00:57 There is just you and me.
01:01:00 And even this separation must drop.
01:01:08 Right?
01:01:09 So you don't have a neighbor.
01:01:16 Nobody is sitting besides you.
01:01:21 And do not do anything which compels the neighbor to feel your presence because you must not
01:01:30 exist.
01:01:33 You must do nothing that makes somebody else feel as if there is somebody else here.
01:01:42 You are not here.
01:01:43 Let everybody relax into his aloneness.
01:01:47 If you look towards someone intuitively, the other one would look back towards you.
01:01:57 Do you know what you are doing?
01:02:02 You are again reinforcing the old assumption of the mind that there are many, that there
01:02:11 is a crowd, that the world indeed is.
01:02:15 Don't do that.
01:02:18 Hold your horses and your eyes.
01:02:30 For the subject tonight is, one does not love many.
01:02:39 And if you love many, then you know who you are.
01:02:44 Yes?
01:02:56 How many of you met each other and said good morning or good afternoon?
01:03:12 Remember the famous words from the Bhagavad Gita?
01:03:24 "Ya nishasaro bhutana tasyam jagati sahi me"
01:03:34 Same thing he is saying, when it is night for everybody, that is when the knower is
01:03:45 awake.
01:03:56 The ways of realization are different.
01:04:01 When the world thinks itself to be awake, you must realize that it is deep night.
01:04:10 And when the world is soundly asleep, that is when you must keep waking.
01:04:35 Yes?
01:04:59 What do you want?
01:05:05 Define what you want.
01:05:07 Express it as much as possible in words.
01:05:09 What do you want?
01:05:16 That which you want.
01:05:19 Is that perfection or not?
01:05:25 Do you want anything short of perfection?
01:05:30 That which you want, must it have even a trace of ignorance?
01:05:42 No.
01:05:45 You want a unification, right?
01:05:55 You want you to not to be separated from that which you want, right?
01:06:01 You want to reach there.
01:06:02 You want a unification.
01:06:07 So you are thinking that unification is proper.
01:06:10 Unification must happen.
01:06:15 If something is proper, want the perfect one and you want the perfect one.
01:06:22 If something is proper, won't the perfect one already know that it is proper?
01:06:28 Or would you go and announce it to him?
01:06:36 Go into your own statement.
01:06:38 You want the truth.
01:06:40 Truth you call as perfection, right?
01:06:50 But you've taken it upon yourself to remind the truth.
01:06:55 You are trying your own clever ways.
01:07:00 You don't want to leave it to the truth for that hurts you so much.
01:07:06 That is surrender.
01:07:08 That is what the poet calls as becoming like the dust at the gate of the truth.
01:07:14 You don't want to accept that.
01:07:15 You say how can I have my own individuality and how can I accept the authority of the
01:07:20 truth?
01:07:22 How can I become like the dust at the gate of truth?
01:07:25 But that is what the real seeker does.
01:07:28 He says if the one that I love so much is perfect, then let him act on my behalf.
01:07:35 Why must I act?
01:07:38 Because if he is perfect, he will be a zillion times more potent than me.
01:07:47 Surely only he can do what needs to be done.
01:07:53 This giving up of the feeling of your potency is the unification into the all-potent.
01:08:02 Till the time you take yourself to be even mildly potent, you are distrusting the all-powerful.
01:08:20 You make any effort, you are gone.
01:08:25 Now not making any effort is interpreted by you as blocking effort because whenever you
01:08:40 do, you do.
01:08:46 So when you act, you act and when you do not act, even then it is you who do not act.
01:09:00 For you, there is no third stage.
01:09:07 Sometimes you claim that you acted.
01:09:10 At other times you claim that you did not act.
01:09:15 So whenever it is said, do not act, you enter into the other action of not acting.
01:09:27 Not acting is also an action for you.
01:09:31 So you can comfortably keep flipping these two states of duality.
01:09:41 I was making effort and from that you are saying that I'm not making effort but in both
01:09:48 of these statements, it is you who is in control.
01:09:54 I was driving the car, now I am not driving the car.
01:09:58 Oh but my decision to drive and my decision to not to drive.
01:10:04 So whenever you are told that your effort is keeping you away from truth, you quickly
01:10:10 interpret it to mean that you must not make effort.
01:10:14 You do not realize that it is not the doing that is the barrier, it is the doer that is
01:10:23 the barrier.
01:10:24 You are so prepared to drop the doing but you are not at all prepared to drop the doer
01:10:33 and when you are not prepared to drop the doer, then the dropping of doing is just an
01:10:40 apparent change of one form of doing into another form.
01:10:48 You want the doer to remain.
01:10:54 You are saying I must remain and I must experience remaining myself what it means to not to be.
01:11:10 You are saying remaining myself I want to experience what it means to not to be.
01:11:21 Don't you see the stupidity of what you are trying?
01:11:26 You don't want to give up yourself, you don't want to give up who you are.
01:11:33 You want to take that to the summit.
01:11:44 It is like trying to die alive.
01:12:11 The doer will not go till you see that the doer is not your friend.
01:12:18 You have to see that the doer just keeps bothering you.
01:12:24 The doer is such a nuisance.
01:12:28 When you see that, the doer goes.
01:12:38 Don't you see how much you think and analyze?
01:12:41 What does that tell you about yourself?
01:12:45 That you have belief in your own conclusions.
01:12:52 You are saying I will think and that will help me conclude.
01:12:59 Conclude what?
01:13:00 The truth.
01:13:01 Even now you look so puzzled because whatever is coming to you, you are taking it into the
01:13:14 brain.
01:13:16 The brain cannot process what I am saying.
01:13:20 It is an unknown thing.
01:13:28 It is like a machine which operates only in let us say two dimensions and you have given
01:13:45 it a sphere to comprehend.
01:13:48 What will happen to the machine?
01:13:50 It will fail.
01:13:54 It does not acknowledge the third dimension but it will try extremely hard.
01:14:02 That is the reason why I keep giving the spheres to you.
01:14:12 I have been lobbing balls after balls at Anshu.
01:14:18 Why?
01:14:19 So that he may try to comprehend the sphere in two dimensions.
01:14:26 I want him to think very hard.
01:14:28 Think so hard that he burns out.
01:14:32 His machinery must break.
01:14:33 Let him think so hard.
01:14:34 If you can be present, you will know what I just said.
01:14:52 If you are thinking, then think more so that you crash sooner than later.
01:15:04 Think harder.
01:15:05 Go to your professors of thought.
01:15:20 The two of you must crash together.
01:15:27 But the thing with us is neither do we leave the thinker nor do we think fully.
01:15:40 If you can go to the mad extreme of thinking, then too you will be liberated.
01:15:51 The entire world will vanish because they will put you in an asylum.
01:16:03 That is what they do with compulsive thinkers.
01:16:09 But that too you won't do.
01:16:10 You are an intellectual.
01:16:11 An intellectual is someone who thinks within boundaries.
01:16:18 Neither can he totally drop thinking nor he can go insane with thinking.
01:16:24 You think a little.
01:16:33 Even that is meditation.
01:16:42 Thinking without bounds.
01:16:54 So some itsy bitsy thought that must keep roaming.
01:17:04 Like all those young men in the communities and mohallas who keep challenging the kids
01:17:27 for a game of cricket.
01:17:28 Have you seen such people?
01:17:35 And then they defeat them and they say, so little little thoughts are alright.
01:17:46 But you won't challenge a real player.
01:17:52 Neither would you sit in meditation with a real player nor would you get into fierce
01:17:58 debate or a fierce argument with a real player.
01:18:01 Because in both these cases you will be broken.
01:18:04 Meditation breaks you and a real honest argument would also break you.
01:18:09 So you do neither of these.
01:18:14 You keep declaring your omnipotence over eight year olds.
01:18:24 So Billu, Tillu, all of you come and here is the ball.
01:18:34 Go bowl.
01:18:36 And then you hit a long six.
01:18:45 Tonight let's have a real game of cricket.
01:18:59 Without lights.
01:19:00 How would that be?
01:19:01 The mind has become such that thinking easily happens.
01:19:28 You like that.
01:19:36 But you remembered only that much out of the whole thing.
01:19:41 That thought is a good way.
01:19:45 And you're not even saying that it has then to be an all-consuming thought.
01:19:52 Then you have to sit down holding your head in your palms and keep thinking, keep thinking,
01:19:57 keep thinking.
01:20:00 The subject tonight is thought and I know of no better subject until you die.
01:20:07 So keep thinking till you die.
01:20:12 You won't do that.
01:20:13 You are a moderate thinker.
01:20:16 In between.
01:20:17 Middle pathar.
01:20:18 [music]
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