In Search of Elixir

Someone asked from Kabir sahib that how will you feel at the time of your death? Kabir sahib replied-

Jis marni se jag dare mero mann anand,

Kab marihu, kab bhetihu puran parmanand.

I am waiting for the death to come because death is a Samadhi. You do Dynamic meditation, Kundalini medi-tation, Sanjeevani meditation for your whole life. This does not make any difference that which meditation you do, you say that we are unable to meditate, unable to do Samadhi. But death is a natural Samadhi. For life long you try to do it but while death you easily enter into it. As a matter of fact death is really very blissful. This is a fiction that death is sorrowful. Why this fiction did come? It is because of pain associated with the disease which precedes death. Pain is not due to the death. God has made the incident of birth and death so blissful. The priests have said that death is painful. Where is the pain in death? The pain is due to the disease which is before death. Pain is due to the disease. When your death begins, from where your consciousness contracts, from where your senses stop functioning – eyes stop watching, ears stop hearing, from there is the beginning of bliss. People say that when a child is in mother’s womb, he is in trouble. But as a matter of fact you can’t find the greater blissful atmosphere than this. A child lives in such a blissful state for 9 months, that there is no limit of his bliss. This is God’s arrangement. Similarly God has arranged death very blissfully, really blissfully. You consider death to be sorrowful due to your fiction. You consider death to be painful. Osho is leaving his body, he is smiling, and His consciousness is contracting slowly. Amrito, His doctor, asks, “Will you like to go?”. Osho replies, “Yes!” He smiles and closes His eyes and the matter ends. Where is the pain in that? You just smile and matter ends.


So this is the fiction that death is sorrowful. First fiction is that everything comes to an end with the death. Nothing comes to an end. Second fiction is that death is sorrowful. Even this is the fiction. Death is not sorrowful. A research has been done in a hospital in London that if people are explained beforehand then they go into death with a smile.


Likewise there is fiction that child delivery is painful. If the matter is explained properly that child delivery is blissful, research has been done that women have delivered the child blissfully. The fear gives the pain. Similarly death is not sorrowful. It is blissful. If you know the Divine Elixir within, for you death is not sorrowful. In Oshodhara in the forth program you know the Amrit, you know the eternity within you, on that day you succeed conquering the death. You have been conditioned that death is sorrowful. Therefore you are not ready to welcome death. What is meditation? It is de conditioning. What is Samadhi? It is de conditioning. In Samadhi you realize that death is blissful.


The other fiction is that death is fearful. No, death is not fearful. Then why is this fiction there? Death is associated with a graveyard. And what does graveyard mean? Burning corpses, barking dogs, screaming jackals, this is the association. There is a place in India, Sirsa in Haryana, I was conducting a program over there and while conducting I asked who gets scared from death, just raise your hand. Nobody raised his hand. I thought they have not understood my question. So I asked it in other way that how many people are not afraid of death. Then everyone raised their hand that they are not afraid of death. I was surprised that there is such a city in India where people are not afraid of death, but what is its secret. There was a lawyer who said that if you want to know the secret then tomorrow we would like to take you to some place. I said that I would definitely like to come to know this secret. They took me to the place called Shivpuri. There were flower blossoming all around. There was a beautiful garden. Children were enjoying their picnic. I said, “This is a beautiful place. Which is this place?” The lawer said, “This is Shivpuri. This is the graveyard of Sirsa. Children come here to enjoy their picnic. This is the most beautiful place of Sirsa. When I was a kid even I used to come here to enjoy my picnic.” I understood the secret. If you are going for a picnic then there is no need to get scared. Then a thought came into my mind that the most beautiful place in every city should be the graveyard. We must make graveyards the most beautiful place in every city, where people will go for picnic.


This too is a fiction that death is a fearful thing. But how can one be free from these fictions of death? Awareness is required to get rid of these fictions. But if you want to eradicate darkness by fighting with it, then it is a very difficult matter. The other way to eradicate darkness is to light a lamp. If you fight with darkness then you will not be able to win. The only way out is to light the lamp, and darkness will simply go away. The darkness of thousands of years will not say that it exists for thousands of years, so how can it go with the small light of a candle. It will just disappear. So you will have to go towards the amrit within you. You will have to do the journey of amrit. At present you are just going outside. All your senses are moving outwards. They are moving towards death. Every moment we are moving towards death, whether we know it or not. Our whole journey is outwards. Eyes look outwards. Ears hear outwards. Skin touches outside. Nose smells outer fragrance. Every moment we are moving towards death. We are not living life at all, as life is within.


‘Subah hoti hai, sham hoti hai, umra yuhi tamam hoti hai’.

We are spending our days but that is not life. We will have to move towards amrit. Kabir says –

“Kahan sunan kachu nahi, nahi kuch karan hai”.

What should be done to know this amrit, to know this life.

“Kahan - sunan kachu nahi.”

What conversation should be done? Mandukya Upanishad says-

‘Na yen aatma pravachanena labhye.’

Self realization cannot be attained from discourses.
From discourse wisdom arises but self realization cannot be attained. A search will arise. A quest will arise. Only that much will happen. A thirst for amrit will arise within you.
The first duty of the seer is to arouse thirst for amrit within you. There are many kinds of people in this world, very intelligent, very brilliant, but the thirst for amrit does not rise. There is something lacking in their intelligence, their wisdom. The position of Prime Minister attracts them more. The throne of President magnetizes them more. The thirst for amrit does not arise. The people who run the state, who run the world are definitely very wise, but not intelligent. There is a lot of difference between intelligence and being wise. Kabir was not literate. He says-
‘Masi kagaj chhua nahi.’
He has not touched pen and paper. He is not wise, but he is very intelligent, not at all wise.



Listen what Kabir says-

‘Haman hai ishq mastana, haman ko hoshiyari kya,

Na pal bichude piya hamse, na bichade hum piyare se,

Unhi se neh lagi hai, haman ko intezari kya,

Jinke dur priyatam hai, bhatakte dar - badar phirte,

Hamara yaar hai hummein, haman ko bekarari kya.’

There is no smartness, no cunningness in Kabir sahib.

‘Kabira ishq ka mara, dui ko dur kar dil se,

Jo chalna rah nazuk hai, haman se bhoj bhari kya.’

You will not be able to go within by carrying heavy weight of holy books. With this the inner journey will become very long, very long. This is the journey of amrit. This is not a small journey.

‘Dhoondta phirta hun main Iqbal apne aapko,

Aap hi goya musafir, aap hi manzil hu main.’

On has to go within.

‘Ab tak toh hui guftagu gairon se magar,

Ab tak humse hamari na mulakat hui.’

You have to meet yourself within. What you think you are, you are not that and what you don’t think yourself, you are that. You consider yourself as body, but you are not the body. Body will get destructed. But, you are not destructible, you are consciousness, know it. The distance is very long but you give your hand in the hand of the master.

‘Tujhko malum bhi hai kitne janam beet gaye

Bada e talakhiye ayyaam ko peete peete.

Phir bhi tishnagi teri nahin bujhne payi.’

Your thirst has not quenched.

‘Aao jeene ka saleeka main batata hu tujhe.’

Come, I will make you drink wine. Once you will drink this wine, you will get rid of outside liquors.

‘Aao peene ka saleeka main batata hu tujhe

De mere hath mein hath aur chal mere saath.

Aao chalne ka salika main batata hu tujhe.

Ishq ka pehla kadam hi hai
naviye manzil.

Aao jeene ka salika main batata hu tujhe.’

This is the journey of amrit. It will definitely take some time. It is the journey of love. It is the journey of loving yourself. It does not take much time if it is journey of loving others. How long does it take to say – I love you? But if you have to love yourself, you have to love your amrit. You have to write letter to yourse. Then the matter is difficult.

You might have heard this song by Jagjit Singh-

‘Pyar ka pehla khat likhne mein waqt toh lagta hai,

Naye parinde ko udhne mein waqt toh lagta hai.

Jism ki baat nahi hai,unke dil tak jana hai, apne dil tak jana hai,

Lambi duri tay karne mein waqt toh lagta hai

Pyar ka pehla khat likhne mein waqt toh lagta hai.’

This journey of amrit will definitely take time. But if someone gets help of a guide, if one gets a Kamil murshid, then a thirst will arise within you, which will inspire you for search. This search will definitely take you to witnessing, to Sakshi, to meditation.

What is sakshi? What is meditation? Meditation is the search of amrit. Guru Gorakhnathji says –

‘Maro hey jogi maro, maran bada hai meetha.’

It is a very sweet death, how –

‘ As marni maro jis marni Gorakh mar deetha.’

But die in such a way, die while alive, so that you can see that amrit within. This art of dying is meditation.

‘Kahan sunan kuch nahi, nahi kuch karan hai,

Jeete jee mar jaye, bahuri nahi maran hai.’

What happens during death? The senses contract and move inwards from outwards, and then you come to know about your imminent death. Six months before, anybody can come to know about his death. There are techniques of knowing it. But a person definitely comes to know at least 5-6 hours before. How do doctors make out? They see that words are not clear while patient is speaking. When they show him fingers and ask can you see, he replies no. The focus is moving now. Then they understand that senses of watching are contracting. Similarly you immediately come to know from the touch. But he says that I can’t feel the touch. Consciousness is contracting from the skin. It is contracting from the feet, this is meditation. So you can do this act while alive. Bring your consciousness within slowly and gradually. This is meditation. What does meditation mean - ‘Maro hey jogi maro’. Guru Amardas says – ‘Jeevit mariye, bhavjal tariye’. The trap of this world is Bhavarjaal. What do you need to do in it? You have to move inwards and drink the elixir of life.