Divine Light is the First Realization

Saint Kabir illuminated Earth with His physical presence from the period of 1398 to 1518 A.D. This pada is related to the light form of Omkar. It is linked with the eternal light. Kabir Sahib calls it as 'Noor.'
Just in the beginning he states -

"Aval Allah Noor Upaiya, Kudrat ke sab bande.
Ek Noor te sab jag upajiya kaun bhale ko mande."

Initially the divinity expressed itself in the form of Light. Rishis of the Upanishads state- "Eko Hum Bahutasyat." And that light multiplied to form the universe. But just in the beginning it manifested it in illuminated form.
And with this light, God created this entire Existence: Animals, birds, plants, insects, humans and various other forms of this Existence.
"Ek Noor te sab jag upajiya kaun bale ko mande."
And he asks a wonderful question to all - If we all had common ancestors or parents, which were in the form of Light, then whom shall I call good and whom bad? All the divisions based on religions, castes stand no-where. Whom will you call as superior and whom as inferior? Besides, with this statement of Saint Kabir, the scientists also agree that before life came into being, there was light. For an example: when there was no life on Earth initially, Sun originated in this solar system. The scientists say - 10,000 million years ago Sun came into existence. And the Earth is like a small baby, which came just 4,000 million years ago. Millions of years ago, there was no life on Earth. Only 600 Million years ago the first life form was born on Earth. Water beings, trees were formed initially and gradually the life forms developed. Humans are the most recent creation on Earth. It is just 1 lakh year old creature.
I had read a story. Once, a lover and his beloved were seating at the seashore. They were talking to each other. The girl asked to her lover - For who is this sea? The boy replied: For you my darling, who other than you. The girl further inquired - This Sky, this moon is for whom? The lover replied - O my love, all this for you. And the writer further writes - seeing this, I went to them and said - my friends, when you both were not born even then there was this Earth, this sky, the moon and everything was still there. But it is the tendency of human mind to consider everything for him, which is nothing but just ego. The human race has arrived just 1 lakh year ago only, but this earth existed even before that. And at that time it was for whom?
The modern scientists are also agreeing on the fact stated earlier by Kabir Sahib - first there was light and from that light the life was formed. Even today, somehow the entire life is connected to the light source. Imagine if the sun gets cold today then for how long with the life on earth sustain.
Kabir Das rightly says -

"Loga baram na bulyo bhai.
Khalik Khalak Khalak me Khalik,
Pur rahiyo sab thai."
All the dualities are our illusions. All the dualities of form and the formless are just created by us, but they actually do not exist. In actuality, there is only oneness.

"Anahalak Hoon Har Jism me Ruh-sa Hoon.
Meri Jaan Tujme bhi me hi basa hoon.
Suraj, ye Chanda, Ye tare, ye panchi.
Hanse koi samjo ki me hi hasa hoon.
Kahi koi aangan kisi jal se bheege.
Samjo ke badal ban me hi barsa hoon.
muje chahe kuch bhi ab kahe le jamana.
Samundar hoon dikhata bale katra-sa hoon.
Muji se hai roshan ye sari khudai.
Bale deh me hoon par aakash-sa hoon.
Kabi apne murshid me bola tha me hi.
Magar aaj dikhata Siddhartha sa hoon."

This means:
"I am the Truth. I live as soul in everyone. O my beloved, I dwell in you also. Sun, moon, stars, and birds: whenever they smile I smile in them. When a courtyard of any house receives water, in fact I rain over there. Let the world say as it likes, but I am the sea, although I look like a drop. The whole creation is illuminated by me. Although I am in a body, I am like sky. Some time ago I had spoken through
my Master, but now I have found expression in Siddhartha."
Where is the difference? Guru Nanak says - "Guru Guru Eko Bekh Anek", which means, the masters come in many forms but the essence within them is one and the same. The Godliness in them is the same. Sometimes it speaks in the form of Mahavir, Buddha, sometimes as Dadu and sometimes as Osho. All the Masters are medium of the Divine to reach us.
"Khalik- Khalak khalak me Khalik"
Khalik is the term used for God and Khalak stands for His creation - the world. In the Khalik is Khalak. In the God is the world and vice versa too. The divine is in world and the entire world is in divine. There exists the formless in the form and in the formless are various forms existing. The sun is one of the biggest forms but it is also surrounded by the formless space on all sides. And so is true about mankind which is also engulfed by space. And do not consider it that this space is filled with air only. It is filled with Divine sound and Divine light also. We are protected by the Divine from all sides. And not does it only exist around us, it is also in us. We are made of it. Inside our form is the formless being of God in the way of light, sound.
Kabir thus continues to say-

"Khalik khalak Khalak me khalik pur rahiyo sab thai."
Once a Sufi saint said to me - What does Pak-Kalama means?
I replied - "What I have read is very simple and clear enough. "Lailla-Illallah" There is nobody to be worshipped except the Divine. The saint said - If for a while I agree to what you say, just tell me, if there is nobody except the divine that can be worshipped, but then there has to be something besides the divine, which in not supposed to be worshipped. So, just tell me one such thing. On listening this, I said this is very difficult as there is nothing besides the divine. On hearing my reply the saint laughed aloud and said - This is not the
true meaning of Pak-kalama. And on my insistence he stated its true meaning - There is not a creature which is not divinely. "Illah" also means a creature.

"Mohammadur Rasul Allah." What does Mohammed stands for? Mohammed means the one in whom the light of divine has descended. Initially, Mohammed sahib's name was Hazrat Aslam, as was Gautama Buddha's name Gautama Siddhartha. But when He became enlightened He was renamed as Buddha. Similarly after attaining to enlightenment Hazrat Aslam became Mohammed. "Mohammadur Rasul Allah" And the one in whom His illumination descends becomes His mirror. The term "Rasul" does not only stand for a Paigambar, but also for a Mirror. And in such a person for the first time you see the glimpse of God.
"Khalik khalak Khalak me khalik pur rahiyo sab thai."
Once Guru Nanak went to Makka and kept His legs facing towards the Kabba. The people around were astonished by this act. In shock, they asked Him what He was trying to do. You are placing your feet towards the God. Guru Nanak said in amazement: Just move my legs in that direction where there is no God. The story says that in whatever direction His feet were moved, the Kabba too moved in the same direction. This is a symbolic story. But what it points is very true that even in the smallest atom is God.

"Mati Ek Anek Bhant Kar Saji Sajanhare.
Na Kuch Poch Mati ke bhande na kuch poch kumbare."

There are five elements which constitute towards the formation of humans. Tulsidas says -
"Kshiti jal, pavk, gagan, sameera,
Panch rachit ye adhama sharira."

It means that the five basic elements - earth, water, fire, sky and air combine together to form the body. The entire world is made up of these constituents.
Similarly, Saint Namdev says -

"Ekal Mati kunjar chiti banjan hai bahunana re"
Like a potter makes a variety of articles or utensils from the same mud, God has created this entire world or nature out of the same five elements.
Saint Kabir further elaborates -
"Na Kuch Poch Mati ke bande na kuch poch kumbare."
Remember it clearly there is no lacking in the clay, or in the potter. You may have heard of Malik Mohammed Jaisi who has written Padmavat. He was disabled and used to walk in a crooked manner. When he entered the court of the King, all the ministers seeing his walking style started laughing. At this, Jaisi asked them - Whom are you all laughing at - me or the Divine who has made me?
From His experience says saint Kabir -
"Na Kuch Poch Mati ke bande na kuch poch kumbare.
Sab me sacha eko soi, tis ka kia sab kuch hoi."
There is one Ultimate truth that resides in each of us. You may name it Ram, Govind, Krishna or as you like. And through Its will only are all things possible.
From His exploration and insight Kabir guides us by stating -
"Humkum Pachane so eko jane banda kahiye soi."
The one, who knows the Ultimate Law, knows the oneness of all beings and only he is a human being. We are born as men and women, but we have to evolve as human being. One who knows the Divine hyme, is a human.
"Alakh Alakh na jai lakhia Guru Gud deena meetha.
Kahe kabir mere sankha nasi sarab niranjan deetha."

He is saying a wonderful thing - that it is not possible to see God. "Alakh Alakh na jai lakhia Guru Gud deena meetha." But my Master has revealed to me that secret. What is that hidden mystery? It is of Omkar -- the soundless sound. It is the Divine light. And on being blessed with this secret, Meera bai rejoices with joy and says:

"Maine Ram Ratan Dhan Payo."
I am blessed with the wealth of Omkar - the Divine Name.
And Sunderdas being in gratefulness to His master sings:
"Humare Guru Deeni ek jari."
My Master gave me a secret root.
Kabir says that my Master has given me a Gur- a secret. And once the secret is revealed what happens?
"Gunga keri sarkara, khaye aur muskaye."
The seeker becomes like a dumb who can enjoy the taste of delicious sweet but cannot explain it what is it like.
Kahe kabir mere sankha nasi sarab niranjan deetha."
And since now I have known the sound and light form of divine, I am able to see it around my all sides.

See the two contradictions-
On the one hand he says - it is not possible to see the divine. But it is only till the time when the secret is not opened by the Master. And once the Master opens it up it is seen everywhere. Whatever is, is just the divine. Once you see the Divine Light within, you can see it everywhere. Divine Light is the First Realization.

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.

What is the Goal of Life?

The spiritual journey is the journey from complain to gratitude. There are three stages: first one is of a worldly person, second is of a seeker and third one of the saint. Worldly person means one who always lives in complaint. Seeker means one who sometimes lives in complaint and sometimes in gratitude. Partly complaint and partly thankfulness and saint is the one who always lives in thankfulness. This can be the deciding factor of your life that whether you are worldly person, or a seeker or a saint. Always live in gratitude.
I always tell to my own people that thank the person who has done well for you and even thank the person who has been bad to you. Because if he would have wished to do wrong he could have been worse to you but thank him for not being worse. If you live in this state of gratitude then you are a saint, you are the one who is intoxicated in the Divinity.


There was a disciple of Gautam Buddha named as Purna. He attained enlightenment. Gautam Buddha told him to go out and spread the divine message. Purna replied, “I do not want to go but if it is your order then I will have to go.” Gautam Buddha asked, “Where will you like to go?” Purna replied, “If you permit me, I would like to go to Purniya?” Purniya is a place in Bihar. It is named after Purna which was previously at the bank of river Koshi. The river has shifted 100 kilometers eastward from there. Gautam Buddha said, “What are you saying? Do you want to go to Purniya? Don’t you know that people over there are so wicked? Ram’s in laws place Janakpur was nearby, but even he did not go there. Mahavir’s birth place was in Vaishal, but even he did not go
here, I myself have gone to Vaishali, but never dared to go to Purniya. The people over there are so cruel. Then why do you want to go to Purniya?”
Purna replied, “That is why I wish to go there. Where my master could not go, I must go to spread his message. Only then can I be a disciple. I must go there.” Gautam Buddha said, “I can allow you to go there, but there are two-three questions, which I would like to ask. There are many cruel people there. If somebody abuses you, insults you, then what will you do?” Purna replied, “Then I will thank them, that they are only abusing me, not hitting me”. Buddha asked, “If they hit you, then what you will do?” Purna replied, “Then I will thank them that they are only hitting me, not killing me.” Gautam Buddha asked, “If they kill you then what you will do?” Purna said, “Then I will thank them. Even otherwise death will take place one or the other day. I will thank them for giving me a chance for dying while walking on the path of spirituality. Gautam Buddha said, “ If you have so much of gratitude within, then you can go for sure.”


Remember that living in this state of gratitude is spirituality. Living in this state of gratitude is saintliness. In Osho Dhara people ask me that what is our destination, meditation or Samadhi. My reply is no. Then they ask me, “Is it ultimate knowledge?” I reply no, not even that. Then they ask me, “What is our destination?” I tell them that the destination is saintliness and saintliness means living in sumiran – divine remembrance with gratitude. This should be your destination. Remember that complaint is there where you are and gratitude is there where you want to reach. So go on increasing your gratitude and always remember one thing. I am telling you one secret of prayer. God does not give you what you wish. God gives you what you need. So be thankful in every situation.

Five essentials of life of a Sadhak

Santosh or contentment
You are okay with what you have received. Whatever result you got, either appropriate or inappropriate, you accept it. This is, because we do not know what is beneficial for us, that which is favorable or that which is unfavorable for us. From the foreground of acceptance, you can take on the flight of the Ultimate Truth.
Tap or Austerity
Do not foster pretensions. Let you life be simplistic. Let it be easy going.
Swadhyay or Self Study
Read good Scriptures, those that have the description of the Truth. Like the Guru Granth Sahib, like the Geeta, like the Veda, like the Koran, like the Bible, like the 650 books of Osho, Patanjali’s Yog Darshan. By reading such books, you would be able to do investigation of the self.
Secondly, Self-Observation, that is to read the book of ones own life.

Padh leta jo apni kitab
Pa jata jeevan ka surag

Meaning:
Despite reading all books and Scriptures, you would not be able to find the Ultimate Truth. You will have to read you own life’s book.

Chukta jata hai tel aur Jalti jati tan ki bati,
Reh jati tab bhi raat bahut, Jindagi na khud ko padh pati
Isase pehle ki tel jale, Khud ki kitab padh le pagle
Swadhyayam sharanam gachhami, Bhaj Osho Sharanam gachhami

It says: Just like in a lamp, the thread and the oil may burn completely but yet the night of life may still remain. O Dear, hurry up, life is short .Before it comes to an end, read the book of your own life.
Studying own book of life
There is a beautiful poem by Neeraj. I like it very much.

Meri mumtaj, agar Shahjahan hota mein
To ek Taj Mahal tere liye banwata
Sab sitaron ko kalai mein teri jad deta
Sab baharon ko tere ank mein bithlata
Kintu main Shahjahan hun, na seth sahukar
Ek shayar hun, garibi ne jise pala hai
Diya hai desh nikala hansi khusi ne jise
Aur jiskee ki subha ka bhi gagan kala hai
Kampti lo ye sihayi ye dhuan yeh kagaz
Apni sab umra inhe geet banane mein kati Kaun samje meri ankhon ki nami ka matlab
Jindagi ved thi par jild bandhne mein kati.

Meaning: My beloved, if I would be Emperor like Shahajan, than I would have constructed a Taj Mahal for you. I would have tied all the stars in your wrist, I would have brought all lourels in your lap.
But neither I am Shahajan nor I am a rich man. I am a poor poet, brought up in poverty. It appears that i have been expelled from land of joy. Even my morning is dark. With the help of wavering flame, scant ink and smoky lamp I have tried to create some songs on paper. This is my whole life who will understand the meaning of Tears in my eyes. My life was a holy scripture but no one has read it. IT has been waiting only for binding its cover all the time.
The life that we all have received is God’s gift, it is a Veda, it is Guru Granth Sahib it is Geeta, and it is Koran. But do you see a how a bookbinder treats the book that arrives at his shop? His relation is only with binding. He never turns the pages, never reads the book. If a binder treats the books in his shop in this manner then his fault is pardonable. But if we too, mistreat our own book of life in the same manner then our mistake is not pardonable. This is because the book that the binder has is not his own. That book does not contain anything written by the binder.
However, our book, life’s book is our own book. And whatever is written in it is written by us. It is a different thing that after writing in it, knowingly or unknowingly ink has smudged it. Now even if we want to read anything we are not able to read.
Bhai Basheer Badra says-

Mujhe padhne vala padhe bhi kya? Mujhe likhne vala likhe bhi kya?
Mera naam jab bhi likha gaya
Vahin roshnai palat gayi.

Meaning: Who will read me? Who will write to me? Whenever my name was written some ink fell on it and made it illegible.9
Patanjali say, “study this book a little!”
Eeshwar Pranidhan- Connecting with the Divine
Patanjali says, “The final thing in the purification of the mind is Eshwar Pranidhan.” The Supreme One is formless. He is your true Master. However, the external Master is the one who tells you that the true Master dwells within you.
You will have to know this through a Master. One will have to search for such a Master.

Guru Arjun Dev says a wonderful thing-
Koi jan har se deve jod
Charan gahu bakau shubh rasna
Dije pran akor

Meaning: May we find such a person, such a Master who connects me with God, who can unite me with the Supreme One. Then what would I do? I would fall at his feet, sing praises of him, and offer my life in his feet.
You will have to find such manifested form who can take you from Truth to Ultimate Truth. Thereafter your mind and hearts would be purified. The purification of the heart is necessary if you want to go towards the Ultimate Truth.
Guru Govind Singh says-

Guru Granth ko maniyon pragat guru ki deh
Jake hridey shudhh hai khoj shabad leh

One whose heart is pure will be able to find out through Shabd (Omkar) the path from Truth to the Ultimate Truth.
One has to search!
The law of existence is – jin khoja tin paiyan; one who searches will find.
Scientists explore matter. The Supreme One reveals the Truth in matter for them. Saint searches within the heart hence the Supreme One manifests Truth inside the cave of the heart.
The Scriptures contain only the Truth remember this. You have to go from Truth to the Ultimate Truth. The Truth is arousing a desire within your heart. A desire will certainly be aroused. A thirst will certainly be aroused. If the desire does not become a quest then what is it worth? It will die one day.
Hence, you will have to search to go from Truth to the Ultimate truth because you will not find the Ultimate Truth through Scriptures.
Kirshna says, “na ye na atma, pravachane na labhye”- self realization does not happen through lectures. This is because, you will smell the fragrance of Truth through lectures but the flower of the Supreme One will not reach your hands.
Yaksh asks Yudhishthir, “How should we proceed in the direction of the Ultimate Truth? How can we progress from Truth to Ultimate Truth; by reading invocations, by reading Veda, by reading memoirs can we attain the Supreme One?”
Dharmraj Yudhishthir says a very beautiful thing. He says, “No, Yaksh.”
“Shruti vibhinna smriti ch bhinna
na eko munihi yasy vachanam pramanam”

Shrutis (verses sung in praise of God) state different things, it states the Truth of its era. Smriti (Memoirs) state the Truth of its time.
There is not a single muni or saint whose words are authentic. Muni is authentic, the sage is authentic, the saint is authentic, the Master is authentic. Masters statements are not authentic because the spoken word reveals the immediate Truth. Spoken word tells the Truth of the era. It tells the Truth of the person to whom it is spoken. Then what has to be done? “Dharmasy tatvam nihitam guhayaam mahajano yen gatah c pantha”
The essence of religion is situated within your heart. The path that a saint takes, the path on which an Aacharya takes you, only that is real. Yudhishthir says a unique thing - The path on which the Aacharya takes you only that path guides you from Truth to the Ultimate Truth.
Maharishi Patanjali says that when your relations become harmonious and the mind is purified then proceed from Truth to the Ultimate Truth. Now the progress is very rapid.

Ram Ratan Dhan Paayo

Though being one of the most commonly known Padas of Meera bhai yet its essence is known by very few.
In 1970’s, My Master Osho Siddhartha earlier known as (V.K.Singh) was working as a geologist and had to write a report on “Effect of gemstones on humans.” He thought the people who can tell me the best about it are the ‘Saints’ and thus wrote to the existing ones of those days. He also wrote one to Osho – Bhagwan Shree Rajneesh. Most of the replies gave a positive response. But the reply from Osho was unique. It was – how long will you be stuck in the gemstones when will you start the search of Ram Ratan Dhan….” This reply changed the direction of his life’s search and finally was blessed to know the secrets of Ram Ratan dhan and attain to Enlightenment on 5th of March,1997.
——Editor
Saint: Meera Bai
Song: Payo jee maine ram ratan dhan
Life Span: 1498 to 1573
Master: Ravidas, a Cobbler
“Payo jee Maine Ram Ratan Dhan Payo”

The wealth of Ram Ratan Dhan or Omkar or Shabad can only be given by a Master to a disciple in moments of deep intimacy. In such moments, when Sunderdas was blessed with the Sound of Silence filled with gratitude towards His Master he says:
“ Humare Guru deene ek jari…”
Meaning: My Master gave me a secret (Omkar).
Those moments are of deep reverence for one’s master, When the disciple no more exists, just is love and gratitude the Master passes on to him the most valuable asset of Omkar — the Anahad Nad to his disciple. The master is always ready to give but only when he sees the receptivity in the disciple then only can this communion happen between the two.
It is this talk of silence that was transferred from Guru Nanak dev to Guru Angad Dev and from Him to Guru Amardas. From Guru Amardas to His son-in-law Guru Ramdas…. This voice of silence is the connecting thread, the link between.
So is the reason that Meera Bai with love and affection requests the Master–
“Kar Kirpa Apnayo…”
All relations exist on the level of body, mind or at the most at the level of heart but it’s the only relation of master and disciple that takes place on the plane of being, one’s consciousness or in nothingness. And the master accepts you, like a mother takes the crying child into her lap and all pains, troubles of the child disappears.
“Janam Janam ki Punji…”
The relation of master and disciple is not of some days, months or years but it’s of lives together. And then the Sadhna of past life’s as well as till the date come to blossoming. It is like the tree planted has flowers and fruits. The result of such hard earned efforts cannot be forgotten by any one of us.
It’s like a man searching for water in hot barren desert and finally reaches to the mouth of river.
Than you realize that you are continuously in the arms of beloved, in this hot world you are always under His umbrella of love.
Just to convey this in Hindi it’s a saying: “Bin Maange Moti mile, mange mile na bheekh.” Meaning: without asking one may get a pearl, but on asking one may get just a penny.
Generally, all worldly wealth reduces on spending. When you share it with someone your share gets lesser and lesser. But when the master shares the Ram Ratan Dhan with his disciples it’s the time of immense pleasure and multiplying their wealth many folds.

Treasure forever
I would like to share a story with you all…
There was a famous saint named ‘Nagarjuna’ who used to live in a small home in the midst of jungle away from the world. He did not have anything of his own to hoard but yet lived like an Emperor. One day a Princess being pleased by him gave him a begging bowl of gold. Also requested him to accept it, as she didn’t have anything else to give. A man with the intention to steal it followed him since the morning. Even when Nagarjuna reached his home the man waited outside so as to fetch that bowl after he sleeps. Within a while, Nagarjuna suddenly threw that bowl outside. The thief waiting outside was also amazed by this and went inside to inquire the reason for the same. Nagarjuna replies “This bowl is like ordinary one for me but has value for you, so I threw it for you. I have such a wealth with myself that none can steal none can take it away from me. Nor can it be destroyed. If you are ready you can also have it.” At that time, the thief left the bowl and turned to be his disciple.
That wealth which cannot be stolen is of Omkar. Anahad Nad is that jewel which once attained cant be taken away from you.
Meera Bai further says:
“Kharche nahe koi, chor nahi leve, nav khevatiya satguru”
From the ocean of this world only a Living Master can help your boat to sail. And it will only be with the help of this Omkar.
Buddha says there are three ways:

1. Heenyan – i.e Gyan Yoga, which means freedom from desire. It’s the way of being in friendliness. This boat cannot take you to the other shore.
2. Mahayan – i.e Bhakti yoga, where in your love gets transformed to devotion. This is a wooden boat, which in long run may sink. This is like Titanic though big but can sink.
3. Vajrayan – i.e the way of Omkar. This is the diamond path. A boat that is unsinkable. This is Sahaj yoga. Where nothing else remains. All merges in that oneness.

Guru Nanak says: “Nanak naam jahaj hai chade so utre par”
Sahaj yog or bajra yan is where both Heen yan and Maha yan i.e the path of knowledge as well as the path of love meets.
Meera Bai in such ecstasy sings:
“Meera ke prabhu girdhar nagar”
Master is the only one who can enable you to go and find the other shore.
In Samadhi you realize your actual nature which is of bliss. And that immense bliss is showered on your daily chorus.
In the presence of master, life becomes celebration.
“Maine Ram Ratan Dhan payo,
Vastu amolak dheene mere satguru…”

We have Common Goal

Saint Kabir is the father of Sahaj Yoga. He accelerated the process of journey from desire to divinity, from lust to prayer, from worldliness to godliness, from greed to God, from animal hood to Buddhahood.
Basically there are three ways to go ahead on the journey within.
1. Peepilika Yoga – It means path of ants. It is the road of awareness, Sakshi, consciousness. All yogas, namely Karma, Tantra, Hatha, Bhakti, Gyan and Dhyan yoga are its branches. It is like an ant trying to climb a tree to have its nectar. Thus it’s a slow process.
2. Kapil Yoga– This is the path of understanding. Sankhya yoga, propounded by Maharshi Kapil, is based on this path. In our times, J.K. Krishnamurti has been the leading person of this path. It states that you are the source. You do not need to go anywhere. You are already there.
3. Bihangam Yoga — This is Sahaj Yoga. It states that you have a nest at the top of tree. Inside it is Shunyata, nothingness, the zero experience. And outside is the whole space. The inner sky is the part of the outer one. So enjoy both of them.
But on the contrary the Kapil Yoga means that a bird resides in the nest and you are explaining to it that the space inside the nest is the part of the outer one. You enjoy, you are actually in the outer space and have fun. According to the logic its correct but the mind does not agrees to it.
Whereas Bihangam Yoga says that, both, the inner as well as the outer space are connected. When you are in the inner sky enjoy the inner sky and when you are in the outer sky enjoy the world. It’s a journey from the worldly pleasure to eternal joy or Ananda.
Bihangam Yoga is also known as Sahaj Yoga or Sahaj Yana. A scholar or the follower of Hinyana will say that one must leave the worldly pleasure so as to go ahead on the way of eternal bliss. While the Sahaj yoga says that when bliss is dawned on you, at that time automatically worldly pleasures will drop out. When you get precious diamonds then you do not catch hold of stones. They are automatically dropped. You do not have to throw them. Similarly, when you get connected with Omkar, then other relations become insignificant.
Kabir says:
“Ram Ras Peeya Re Jih Ras Bisar Gaye Ras Aur.”
Meaning: I am drinking the Divine Nectar. This is so sweet that I have forgotten all other attractions.
What is Divine Nectar?
Guru Arjun Dev says:
“Amrit Ras Har Kirtano, Kou Birla Peevai.”
Meaning: Divine Nectar is nothing, but feeling the downpour of Divine Sound.
But it’s not available so easily to all. Someone lucky enough gets it.
Gulal Sahab says:
“Naam Ras Amra Hai Bhai, Kou Sadh Sangati Te Pai.
Bin Ghonte Bin Chhane Peevai, Kauri Daam Na Lai.”
Meaning: Real Nectar is Divine Sound, but one gets introduced to it only through a Master. Contrary to other chemicals it does not need any purification.
It is only in the presence of a Living Master that the Divine Nectar showers on you. When His light falls on a disciple then only he can know the path. And when you are familiar with that Raam Ras, the Divine Nectar, hen you need not purify it before drinking. You can gulp it instantly and it is always available to you.
Guru Nanak says:
“Naam Khumari Nanka Chadi Rahae Din Raat.”
The ecstasy goes on increasing after drinking it.
Kabir says:
“Re Man Tero Koi Nahin, Kheench Lei Jin Bhar.”
When you are so firmly rooted in this world of competition, passion, lust, do you ever think that at the end who is going to be your companion? Is there some friend, some one who can lift your load and make you feel free?
When a bird builds its nest it thinks that it will stay in it forever. But just with the harshness of monsoon it withers away and the bird flies to the new home. Likewise when all is sound in life then everyone is cordial. But just with some fall downs, all relations have a setback. Do you have someone who is forever yours?
Kabir elsewhere says:
“Har Bin Kaun Sahai Man Ka?
Mat Pita Bhai Sut Banita, Hit Lago Sab Fan Ka.”.. …
Meaning: Except God who can help you? Your relations are good to you only in your good days.
All your relations-mother, father, brother, sister, your beloved, all come and go. Money, power, also don’t stay with you forever. The relation with Omkar is everlasting. The wealth of Omkar is going to be there with you even after your death. Its high time to start the journey for Omkar.
Kabir says:
“Aur Muye kya Roiye Jo Apa Thir Na Rahai;
Jo Upaje So Binasahe, Dukh Kar Rove Balai.”
Meaning: Why do you cry when someone dies? Are you going to live for ever? One, who takes birth, will have to die someday. Unnecessarily people cry on death of others.
When we see death of a person, we never think that we will also die one day. Think of that day. Remember it! At someone’s death don’t cry as one day same will happen to you. Before it comes, search for your deathless eternal being.
You might have heard a story of Gautama Buddha, where a woman comes to Him and requests to make his dead son alive. He gives his consent on the condition that she shall get some mustered seeds from such a house where no one has died. She goes happily in search of such a house. She knocks so many doors but there wasn’t any such home. On the way back she feels depressed, but also develops an understanding with it.
Each death is a reminder for your own. Anyone who has born has to die. The day someone is born, has started dying.
Kabir says:
“Jahe Ki Upjee Tah Rachi, Peevat Mardan Lag.”
Meaning: If you find out the source from which you have come, all other attachments will disappear.
What was your source? That is where your destiny is. We have common goal. We came from Omkar. That is our goal. We can reach our goal only if we drink the divine nectar of Omkar and get grounded in it. And the process for it is meditation. Meditation is the process of returning to the source.
Then even while staying in the world, doing all your work, going happily with all your relations you can be connected with the source by its remembrance, passivly. Being self-centered is the key.
Kabir says:
“Kaha Kabir Chit Chetiya Ram Sumir Vairag.”
Meaning: Kabir says that be awakened and start living in Divine Remembrance.
All that is needed to be blissful is to live like a lotus in the water. That can be done with the help of awareness, watchfulness.
But it is possible only for the ones having understanding, wisdom.
The day when you get connected with Omkar then eventually all other relations will drop out. At that time actual freedom and salvation happens.

God is Oneness

Beloved friends,
Today, we shall have a talk on Saint Rajjab’s song “Santo aave jaye so maya.” By birth Rajjab was a Pathan. He was in love with a girl. There were celebrations going on for Love Marriage. Osho has narrated this incident beautifully. He was a wonderfully dressed bridegroom. Having a crown on his head, he was moving ahead, seated on a horse proceeding for the marriage. On the way Saint Dadu was passing by. Seeing Rajjab, he recognized his old disciple of earlier births. Looking in eyes of each other, something transpired and, Dadu said –
“Rajjab Te Gajjab kiya, Sir par bandha mor.
Aaya tha Haribhajan ko, kare narak ki thor.”
Meaning: O Rajjab! You are doing a strange thing. You had incarnated on this planet for a divine living. But you are making arrangements for going to hell.
Hearing these words, Rajjab got down from the horse and grabbed the feet of Saint Dadu. It was an old relation. Surprised to this action, Dadu explained that his intention was not this. All he meant was not to get entangled into it, not to. get caught into it. Rajjab replied: “Why to start it at all? Earlier the better. He held Saint Dadu’s feet. He never left it. Residing in the feet of his Master, the Ultimate reality was revealed to Him. On the basis of his own experience of the Truth are these lines. Let us explore them.
“Santo Aave Jaye so Maya.”
Hindus believe that God comes in the form of incarnations. He comes in the face of Rama, Krishna, Kalki, Buddha and so on. But Rajjab says that these are just waves. The entire ocean doesn’t come in these minute waves. All that comes and goes is the part of illusion. What exists forever is the Ultimate. The divine can’t be contained in frame of time. It is beyond it.
“Aadi Ant Mare Nahi Jeeve, So Kinhu Nahi Jaaya.”
It is not marked by any beginning or end. It is infinite without a start or end.
“So Kinhu Nahi Jaaya”
It does not require a womb to be born through. It is self-created. Similar are the words of Guru Nanak Dev ji, sharing His experience after merging into the Divine.
“Ek Omkar Satnam, Karta Purakh, Nirbau, Nirvair, Akalmurat,
Ajuni Saibum, Guru Prasad.
Aad Sach, Jugadi Sach,
Hai Bhi Sach Nanak Ho si bhi sach.”
Rajjab says:
“Lok Asankhi Bhaye Ja mahin, So Kiun Garabh Samaya.”
How is it possible that the creator of the planets, solar systems, and the entire universe can condense into a womb for its birth. No, the concept of incarnations is just fictitious.
Rajjab says:
“Bajigar Ki Baji Upar, Yeh sab Jagat Bhulaya.”
The world is just like a magic show. Like spectators we are lost into it. However, one is able to see, feel and know the entire essence of the creation. It is all composed of that Divine.
As Kabir Says –
“Bajigar Dank Bajai, Sab Khalak Tamashe Aai,
Bajigar Swang Sakela, Apne Ranga Rave akela.”
As ever witnessed in a magic or monkey show, the trainer plays the instrument and the monkeys dance accordingly, but at the end of the show, the monkeys return back to the call of the trainer. When the show ends the magician leaves alone
Saint Ravidas explains it beautifully –
“Kahe Ravidas Baii Jag Bhai, Bajigar so Preet Ban Ai.”
Meaning: Life is a game. And if you want to know its secrets, then you have to be in friendship with the magician.
That Magician is Govinda, the Divine.
Further, Saint Rajjab explores:
“Sunna Swaroop Sakal Avinashi, Panch Tatva Nahi Kaya.”
How is the Divine? It is Shunya, the Zero experience. It is nothingness. How can that formless be contained in a small form. It is “Akal”, beyond time. It is “Avinashi”, it cant be destroyed. Neither the 5 components – air, fire, space, earth, water can together form it. But yet it exists in each.
Rajjab says:
“Tyo Avtar Apar Asti Ye, Dekhat Drishti Bilaya.”
Meaning: The hypothesis that the unfathomable divinity incarnates in human form is a big lie in as much as all these so called incarnations vanish in no time.
Rajjab lived in the time span of Akbar. In those days, to deny the existence of incarnations required great courage. And Rajjab was a man of dare devilry. He also adds that none can take you to the Ultimate. Guru is also a helper. He is also only a support. But initiative has to be taken by you. None can get salvation for you. The belief that God himself will come and make you free is wrong and wont lead you anywhere.
RamakrishnaParamhansa was a devotee of Goddess Kali. He used to worship Ma Kali, and meditate on her. Once, Swami Totapuri came to his place. On inquiring about his spiritual growth, Ramakrishna replied: “It’s good till the time I see Ma kali but in a while she disappears and when I am out of it, I am left with frustration and disgust again. On this, Totapuri replied: “ Bliss can be eternal only if is independent of anybody else. You have to leave Ma kali for that. You have to destroy her.” Ramakrishna asked: “How can I leave or destroy Kali?” To this he answered: You are the one contemplating on it. So you can also destroy it. When she comes, just destroy it with a sword. He agreed and entered into meditation but as soon as Ma kali appeared, he forgot everything. On his arrival back, Totapuri was furious and said he would not waste his time if he was not interested. This time they planned that as Ramakrishna gets lost in imagination of Ma kali, he would make a cut on his forehead with a glass. When this incident took place, with the cut of glass on forehead blood started shedding and there was pain which reminded Ramakrishna to kill Ma Kali. That is how he was actualized and nothing remained. In that nothingness everything was engulfed. Thus merging into Totality, door to Godliness was opened to Him.
Rightly says, Rajjab – just merely by watching with awareness on your beliefs they get shattered and what remains is the Reality.
Rajjab further says:
“Jyon Mukh Ek Dekh Dui Darpan, Gahla Te Ta Ggaya.”
Meaning: As face is one, but in mirror it can look two or more. Similarly God is one, but people have described Him in many ways depending on their experiences.
It is said that the world is a reflection. As we think or imagine, things happen accordingly
Once, five blind men touching elephant tried to describe it. First one touched the tail and said that it’s like a rope. Another one touched its trunk and said that it’s like a snake. Next one touched its ears and describes it like a fan and so on…
So it’s just how we see things they appear to be. It is simply how we see it, and how much we see it, and only that much we can understand. But it doesn’t mean that divine is that much only. It is beyond all limitations.
Rajjab says:
“Jan Rajjab Aisi Vidhi Jane Jyo Tha Tyo Thehraya.”
Rajjab says, like him you all also have to know a technique by which mind becomes silent. There is peace, serenity. You don’t have to run to know the ultimate. It is here and now. But it is only through a Living Master that one can know the secret of Omkar by which all running haywire comes to a halt.
To know Om, and to be still into it is Sahaj Yoga.
Hari OM Tat Sat.