Ashmita - The Feeling of Am-ness

The consciousness has seven levels; Body at the first level, sense organs at the second, life energy at the third, heart at the fourth, mind at the fifth level, witness at the sixth level, and essence of soul at the seventh level. When your consciousness integrates with the Agya Chakra (Sixth level) at that point you become a witness. It can be called double-arrowed consciousness wherein you watch your agitated as well as your unperturbed being. With the Sadhana of witnessing nothingness arises. You enter into nothingness where there is neither disturbance nor peace, just only nothingness. Gautama the Buddha refers to it as SHUNYATA, Nothingness.

From Personality to Individuality
How is this nothingness? Saints have called is the Formless. That which, Gautama the Buddha has called nothingness other saints have called it the formless. What you see when you close your eyes is the formless. Asmita is when you start to become situated within that formless, which further leads to expressing the consciousness at that level. There is a difference between, Asmita and ego. Ego means, “I AM”, you believe yourself to be separate. In Asmita, “I” disappears and only “am” remains. You commence to know yourself as a part, such that you are a part of this whole. At the level of ego, you feel yourself to be separate from the whole. But in Asmita, you begin to feel like a part of the whole. Therefore, the manifestation of consciousness after being situated in the formless is known as Asmita. Moreover, when you start to live at the level of Asmita, you experience peace. Everyone wants peace, but unless and until you reach the sixth level, you cannot experience peace. The level of ego is also known as personality. But this sixth level, Asmita can be called as Presence. It can be called Individuality. Therefore, Asmita means that you are a part of this whole. And when you experience peace at the level of Asmita then Tathata arises.
Tathata is your behavior with the world. When you live at the level of peace, an ultimate acceptance within you is born. Whatever may be the situation of disturbance or quietness, however the world may be, here you are in total acceptance of it. There is but little difference between all but the primary essence remains the same in all. Either you call it witness or nothingness or formless, or Asmita or peace or Tathata, or choiceless awareness or individuality or presence all these are differences of words. In a way all these words indicate the sixth level of your consciousness, your state of being at the sixth level, it indicates the state, which lies between Ego and Divine Sound.

Awareness makes the Difference

Today we are going to talk about a verse of Daria Saheb of Rajasthan. He says:
“Raam Naam Nahi Hridaya Dhara, Jaisa Pasua Taisa Nara…”
What is the difference between a Human and an animal? There is only one single difference between them. Humans are capable of knowing God. They are able to merge with the Ultimate Sound, to shower in His Light. If in your entire life you have not known God then you are not worth calling a Human. If you have not implanted the seeds of Omkar in your heart, then your life is spent in vain. The language of saints is a bit different. When a saint says Heart, it means formless being, the Shunya, Nirakaar, the inner sky. If you have not rested in that space of yours, then you have simply wasted your life.
To be in Remembrance of the Divine is only thing that is worth doing. Even while doing any other work one must be in constant remembrance of the divine then only the life has been properly utilized. You all may be knowing — when a mother is doing her daily chorus, or is busy with her family or even when she is sleeping one part of her mind is simply taking care of her child. Even with the little voice of cry she drops all her works and rushes to the child. In this way the remembrance of the Divine must go on. On the periphery there is world but your center is always connected to It.
Earning a livelihood is necessary but without the Sumiran, without remembrance of the Self, it is unworthy.
Daria Saheb says:
“Pasua Nar Udyam Kar Khavai, Pasua to Jangal Char Avai.”
An animal also goes to jungle and fetches his prey or food while a human does work, earns money and then can prepare his food. If this is the case, then animals are in far better condition than us. At least they don’t have to earn money for that.
Daria says:
“Pasua Avai Pasua Jae, Pasua Charai Va Pasua Khae.”
If the way you came to this world and are going back in the same manner then what have you given to life? What have you learnt from life? If the son of a king does not enrich his father’s empire and leaves it as he had got it from his father, then what has he contributed? What is your contribution to the Life?
Daria says:
“Ram Naam Dhyaya nahin Mai, Janam Gaya Pasua KI Naai.”
To get a life as a human is a great opportunity. Before taking birth in this form, we guides deputed by God, request them to send us on Earth. They agree seeing our eagerness. But after coming to life we forget that divine assignment, our own source. We degrade ourselves.
We have fallen down in the category of animals. We eat, drink, sleep, give birth and die just like them.
If one lives a life without knowing the secret of Omkar, then he has known nothing.
An animal also has a body, senses, mind, life then where you differ from them. It is only your consciousness, your being that makes you different from them. To live in self awareness is the only difference. Your existence, your Buddha hood, to know oneself as the whole, to know your identity is the only aspect that causes the difference.
“Raam Naam Se Nahi Preet, Yeh Sab Hi Pasuon Ki Reet....”
Bikha says:
“Raam So Kar Preet Re Man, Ram So Kar Preet;
Ram Bina Koi Kam Na Avai, Ant Dhaho Jimi Bheet.”
Till the time you have wealth, health, power, everyone calls you are their own. But only at the time of death one realizes that none other than Raam, or Omkar, is our own. Just imagine, think of your death and you will conceive that only Divinity can be of your help.
Spirituality is just a process of two steps – firstly you need to search a living master, with whom you fall in love. And then extend that love from Master to the formless Divinity or God or Existence.
Daria says:
“Jeevat Sukh Dukh Me Din Bhare, Mua Pachhai Chaurasi Parai.
Jan Daria Jin Ram Na Dhyaya, Pasua Hi Jyon Tanam Ganvaya.”
In the entire life, there is a cycle of pleasure and pain, joy and sorrow, happiness and sadness and then comes death. Again there is attraction for a physical body and the whole circle starts again.
Kabir says: “Jeevan hai Ek Chauraha…”
It means that life of human is like a crossroad. Now you have to decide which direction you want to go ahead with. From there you can go downwards and fall in the category of animals where there is lust, jealousy, anger, hatred or else you can rise to Buddha hood, where there is love, bliss, serenity, peace. Only humans can experience bliss, celebration. Have you ever seen animals playing Holi, Celebrating Diwali, Christmas, Id or New year? This is the uniqueness, specialty about the Human race.
Until you are unaware about the self till then you will come again in the physical body for the search of eternal. I was in Ranchi staying in a house named Hill View. It was 11’o clock at night and a boy came in his search. The boy said he needs to ask a question. I asked him was that time suitable for it. Could not he wait till the next morning? But the boy insisted telling that he was going to commit suicide in the lake next to my house since he could not find the reason of living life in a monotonous way, without knowing its goal or aim. But people told him to ask this question to me so as to get his thirst quenched. I told him, “This question is your own; its answer also has to be your own. If you get borrowed answer it won’t satisfy you. This was the question which led to search in lives of Osho, Buddha, Krishna, Mahavira, Jesus, Mohammed. Even if you end up your body, this question won’t be answered and you will hanker for it.” Then after months, the young boy’s father met me and thanked me for saving his son’s life and inspiring him to search for himself.
It is an invitation for all such seekers, explorers to come, join and know it in Oshodhara.
Don’t miss the golden opportunity when there is living stream of Masters flowing close to you with such huge Sangha to know yourself.
At the time of Dariya Sahab there was another Dariya sahab in Bihar who also describes the same scenario as in this Pada –
“Naam Na Jana Re Abhaga Naam Na Jana Re …”
This means that if you have not known the True Name, you are the most unfortunate.
You can know the True Name and the art of Divine awareness by being connected with a Master. Master is the only one who is truly yours. To connect your self with a Master and through him to the infinity is Sahaj Yoga.

The True Name

The 16th century was blessed with the grace of Guru Nanak Dev ji. Actually He was born in 1469 in Nanakana Saheb in Pakistan, but His glory was known to the world since 1506, at the age of 36 years. Once, Guru Nanak Dev ji along with His friends went to River Ven of Sultanpur. Diving into the river for bath, three days passed, and He did not come out of the river. Those three days were spent in Samadhi. He had gone for bath of His body but returned with the bath of His soul. On His arrival back he was not the same person. All that was old was washed away. Within Him took the birth of a New Light. As soon as one gets enlightened His life is divided into two parts – initially there was a search, a longing for knowing the Ultimate and after being one with the Reality there is a need for sharing, for letting others also have the experience of Infinite.
These words of Guru Nanak Dev ji, reflect His Inner Joy. It is like after the awaited scorching heat of summer, you experience the rain or after the dark night comes the illuminating rays of the Sun. Guru Nanak Dev ji says:
“Ek Omkar Satnam, Karta Purukh,
Nirbhau Nirvair Akal Murat,
Ajuni Saibam, Guru Prasad.”
Each of His words is a Veda. ‘Ek’ means one. All is said in this single word. ‘One’ stands for what Islam calls ‘Toheed’, what Upanishads call ‘Adwait’. Saint Namdev says:
“Ek Anek Viyapak Purak…”
Truly, it is One, but it seems like many. Wherever I See, I can see only IT. The first declaration is that it is One. But what is it? It is Omkar – it is the Sound of Existence, it is the Light of Universe. It is present in the form of consciousness. It is the energy prevailing everywhere. It is manifested in the form of Bliss. In the real sense, it is Omkar which is the truth. By whatsoever name you may call it, let it be tree, bird, man or animal. All these are just names given so as to differentiate but truly speaking it is Omkar residing inside and outside. Guru Nanak Dev says – it is all the Leela of Omkar. Only Om is existing, and nothing else. Only the ocean is existing. All others are just its waves. Guru Nanak says:
“Ek Omkar Satnam, Karta Purakh”
Once Meera goes to Vrindavan in a temple, where an ascetic, called Gusai, is the chief priest. Gusai says, “Don’t you know that the entry of females is prohibited here?” Meera laughs and replies, “Are you a male? I always knew that only Lord Krishna is a male.” Gusai acknowledges his mistake and falls at the feet of Meera, realizing that the male is only one, Govinda. Only He is the doer.
“Ek Omkar Satnam, Karta Purakh, Nirbhau, Nirvair...”
He is fearless. Remember one who does not fear does not make othesr fear too. So there is no reason to be in fear of God. He is ‘Nirvair’ i.e He does not have enmity with anyone. ‘Akal Murat’ – the world that exists is moving in the zone of time, what is today will not be there tomorrow or was not there yesterday. The form will be destroyed one day or the other. The formless that exists within the form is the actuality. He is ‘Ajuni’. Guru Nanak dev ji is giving a hint to the believers of incarnation. In those days speaking against incarnation or ‘Awtars’ was a matter of great courage. He is ‘Swayambhu’. Iit does not need a womb to be born. It is generated by itself. It does not have parents. It is not barred in the frame of time. But if it is beyond time, how can one know it? Guru Nanak Dev ji answers – ‘Guru Prasad.’ These two lines reveal the entire secret of religiousness. Whenever one gets the key of Omkar, it is only through a Living Master.
Saint Kabir says it rightly:
“Guru Pratap Ja din te jaagi,Din- Din Adhik Chali...”
It can,t happen without a Master.
Guru Amardas jee says it beautifully,
“Jiska Grah Tin Diya Tala Kunji Guru So Pai.” We have treasure within us, but it is locked and its key is given by the grace of a Master or a Guru.
There is a Haiku:
Sitting silently,
Doing Nothing,
The spring comes
And the grass grows by itself.
It indicates that mere presence of a Master leads to growing of grass by itself.
How is that Govinda?
“Aad Sach, Jugad Sach.
Hai bhi sach, Nanak ho si bi Sach.”
It is immortal, having an infinite existence.
Shankaracharya says rightly: ‘Brahma satyam, jagat mithya.’
It is the divine which is the truth All else just appears to be true. It (divine) is the truth today, it was the truth yester ages and it will be the truth for ever.
“Soche Soch Na Hovai Je sochi lakh war.”
How can people know the one having no boundaries in the frame of thinking. It is simply impossible. The divinity is beyond mind and yet we want to know it through the mind. We want to understand it through intellect, discussions, reading religious books. There are two words in Hindi – Chintan and Manan; the former means to know through information and outside knowledge and the later means to understand through one’s own experience. The divine can be explored only through experience.
Saint kabir says it similarly:
“Kya Soche Barambara,
Kya Padiye, Kya guniye, Kya ved kitaba padiye,
Pade Likhe kya hoi jo sahaj na miliye soi.”
Just merely by reading, repeating or preaching nothing will happen unless it is your own experience. Until you haven’t been friendly to omkar, it is of no use. Till the time you have not showered in water of Omkar, nothing can help you.
Guru Nanak says:
“Soche soch na ho vai je soche lakh war,
chupe chup na ho vai je lai raha livtar.”
A wonderful statement is given by Guru Nanak dev ji – doing meditation is not enough.
Our beloved Master Osho says it wonderfully – that meditation is like traveling in a boat. To get to the destination it is essential to get into it and get down of it. If not, then one will miss the goal.
Meditation is simply the cleaning of land before sowing the seeds into it. And when the seeds of Omkar are sown then will the plant of Samadhi be grown. And in this plant, blossom the flowers of Bliss, love and peace.
To be one with omkar is samadhi.

The Yoga of Friendliness

There are 7 centers in our subtle body and each center is associated with one particular type of Yoga. For example:
The Mooladhar center, which is situated in the base of the spine, is the controller of our physical body. And as the body does all actions (karma), the Karma yoga, which is the Yoga of Action gets associated with the Mooladhar Center. Similarly the Tantra yoga is associated with the Swadhisthan Center. In the same way,There are 7 centers in our subtle body and each center is associated with one particular type of Yoga. For example:
The Mooladhar center, which is situated in the base of the spine, is the controller of our physical body. And as the body does all actions (karma), the Karma yoga, which is the Yoga of Action gets associated with the Mooladhar Center. Similarly the Tantra yoga is associated with the Swadhisthan Center. In the same way,

Gyan Yoga is Based on Maitree –The Friendliness.
The Gyan yoga, which literally means the yoga of knowledge, is perhaps the yoga about which one has the least knowledge. Sometimes, the Gyan yoga and the Sankhya yoga are considered to be one and the same and sometimes it is described as Sanayas yoga. But in reality the Gyan yoga is the yoga of Maitree – the friendliness. And it is really surprising that we don’t talk about Maitree yoga. And the number of people who have attained the Supreme Absolute through gyan yoga is not less than those who have been in communion through the Bhakti yoga.

Once, I was conducting an Anand Pragya program in Ranchi – in the institution of Coal Management and there, one friend asked me that the ‘gopis’- the village milk maids during the time of Krishna- were in love with Krishna. But what about those cowherd friends! His childhood friends! What was their relation with Krishna? Was their relation also that of deep attraction? Attraction is certainly the basis of love. Were the cowherd friends also attracted by Krishna? Were they also in love? I told them that those cowherds were in friendliness with Krishna andthat this friendliness can also form the basis of communion with the Supreme Absolute. The basis of friendliness or the center of friendliness is not mainly the deep affection but it is the RESPECT. The cowherd friends of Krishna were not in love with him and when a person is in friendship, he or she is not in love. There is a certain kind of belongingness and there is respect also. So, Gyan yoga is associated with Vishudh Center and its basis is respect and friendship.It is said that the teachings of Gautam Buddha were mainly about Gyan yoga. At least whatever he taught through words, which later on became the holy book of Buddhism after Buddha, was certainly based on Gyan yoga. It is entirely a different thing that apart from Gyan yoga also there were a few teachings of Buddha, which could not be included in the sacred books but continue to exist even today through face to face, eye to eye contact.
But as far as the sacred books are concerned, they were all based on Gyan yoga. And the entire Gyan yoga of Gautam Buddha is based on friendliness.
Not only the Gyan yoga of Buddha, but all Gyan yoga is primarily based on Maitree – the friendliness.

Gautam Buddha – The Messenger of Friendliness
Gautam Buddha lays a lot of emphasis on friendliness. For e.g. we can say that the preaching of Guru Nanak Dev jee are primarily that of Bhakti yoga. Similarly, if I were asked to define the yoga on which the Gautam Buddha’s teachings are based; I would say – the Gyan yoga. So, as Guru Nanak Dev jee has spoken very high of love and devotion in form of the basis of Bhakti yoga, in the same way, Gautam Buddha had immensely lauded friendliness as the basis of the Gyan yoga. He has called himself the messenger of friendliness and during the last moments of his life, Gautam Buddha said –”next time, I’ll come again and incarnate as Maitreya and spread the message of friendship.” Gautam Buddha was not in favor of boundaries between the countries. He wanted to spread the message of friendship in such a way so that the whole earth becomes a family – Vasuddhaiv Kutumbkam. All respect each other and live amicably. The short stories narrated by Gautam Buddha carry essentially the message of friendliness. One of such stories, which I like very much is:

A Short Story on Friendship
Once a falcon lived on a tree and on a tree near by there lived a she falcon. One day the falcon says to the she falcon – ‘I would like to marry you”. The she falcon says, “Before I decide to marry you I would like to know if you have any friends”. The he falcon answers, “No, I don’t have any friend”. The she falcon says, “No, then I can’t marry you. I can’t marry somebody who doesn’t even have friends.
The falcon asks, “If I make some friends, then, will you marry me? The she falcon says, “ then I will give a second thought to it”.
The falcon goes back. On his way back, he meets a heron. He asks him, “My dear heron, I want to be your friend, will you be my friend?”
Now, just remember one thing that when you express your love towards some one, then there are chances of acceptance but there is also a possibility of rejection. If you say – “I love you.” It is not necessary that the other will also say the same thing. He or she may say – I don’t. But when you extend your friendship and when you say that you want to be friends, there are ninety nine percent chances that the other would agree to it.
So, that heron also said, “I would certainly like to be your friend”.
And both of them became friends. Then, the falcon goes to a tortoise and says – ‘O dear tortoise, will you be my friend?’ The tortoise also says – ‘I respect your feelings and let’s be friends.’ Then the falcon goes to the lion and says – you are the king of forest and I am the king of the sky. Let’s be friends. The lion also agreed and they both become friends.
Now the falcon goes to the she falcon and tells – I have made three friends. Will you marry me now? She says, “Yes, three is a good number. Now we can marry”. Finally they get married and start living on the same tree in the same nest. Baby falcons are also born to them and they both are very happy.
But one evening, two hunters come to rest under that tree. At night they both feel hungry and they also hear the noise of baby falcons. One of them says – it seems some birds live on this tree, go and get them. We will roast them and eat.
The hunter starts climbing the tree. The she falcon gets worried and asks the falcon to do something. The life of our children is in danger. The falcon goes to the heron for help. The heron says – I’ll try to do something to help you. He goes to the lake near by and takes a dip there. The wings get wet. Then he goes to the place where the hunters had lit fire, and sprinkled some water on the fire with his wet wings. He does it again to put out the fire. The hunter calls back his friend and asks him to climb down and first help him to light the fire properly. Both of them now start trying together. The she falcon again gets worried and asks the falcon to do something as the heron is also tired and won’t be able to do much. The falcon now goes to the tortoise for help. The tortoise says, “ I will try to do something”. Very slowly, he walks along the lake so that the hunters are able to perceive him. Both the hunters see him and want to catch him in a piece of cloth. But the tortoise is very strong in mud. He pulls both the hunters into the lake. The hunters are not able to catch the tortoise and have to also leave the cloth. “The tortoise was indeed very smart,” says one of the hunters. “Never mind, let’s try to light the fire again”. Says the other. Now the she falcon gets very worried and asks the falcon to go to the lion for help. The falcon goes to the lion. The lion comes there and starts roaring. Both the hunters get very scared and run away. The falcon says to his wife, “Darling, you are right. We must certainly have friends.
‘The life is blissful only if we can call someone our own’.

First Step of Gyan Yoga – Worldly Friendship
Don’t forget that the life has no meaning at all if you don’t have someone you love in this world? What is the purpose?
Have you heard the Gazal sung by Jagjit Singh which says – If you have nothing to do with those who love you, then why are you living? Why are you alive? Not only this much, then why have you taken birth? Therefore, you should certainly have some friends. And this friendliness can also be made the basis, which would lead your way to the Supreme Absolute. How can that be done? Well, the starting would be with the friendship, which is other oriented. During childhood, we have so many friends; we sit together and chat for hours and hours. When we are not able to meet a friend, we become sad. This is worldly friendship.
The Sufi saint says, “The love in this world becomes the door to the divine love”. Similarly, the friendship in this world is the gateway to the divine friendliness.
Sometimes friends become so important that even wives are jealous. But this is other oriented friendliness, which is worldly friendship. Your consciousness is directed towards your friend, you forget your Self. This is impure friendliness when you forget your Self and do something; it becomes the impure form of it. But remember, impure can be made pure. The diamond, when it comes from the mine, is in its impure form. It can be made pure. But, it has to be a diamond. If you will start purifying a pebble, it can’t become diamond. And purification can be done of something, which is impure. Pure friendliness is Self-respect. When you emember your friend, remember how much he respects you. Know that at least there’s one person on the earth who respects you. What does friendship means? It means – respect – you are not unwanted, you are not uninvited. At least one person respects you. At least one person seeks your company. At least there’s one person who enjoys your proximity. At least for one person, you are very important. And without you, the life of at least one person will become will not be the same. Somebody will miss you.

Second Step: Friendliness with Self
And then something different happens. You start respecting yourself. Earlier, you were not even able to respect yourself if others were not respecting you. For you to respect yourself, at least one person was required to respect. But then something different happens – pure RESPECT, self oriented RESPECT, to respect yourself or to be in friendliness with your own self. This is purified worldly friendliness –when you start respecting your self.
You will be surprise to know that we don’t live in friendliness with our own self.
Have you ever taken care of your self as you do for your friend? Do you remember any moment of friendliness towards your own self? Very rare, and when you are filled with respect towards your own self, then many things start happening. And why should you not respect your self? And why should you not be proud of your self? Just remember the greatness of the place, which you belong to and you would start feeling proud of yourself. Also know the difference between the ego and the self-pride.

‘Others should respect me’ – this is ego. ‘I respect my self’ - this is self –pride.
Ego is an obstacle in the journey towards the Supreme Absolute where as self- pride proves to be helpful in this journey. Another difference, which I would like to tell you is that the ego says – I am great, I am a great orator, I am very rich, I hold an important post, that’s why people should respect me. But self – pride means the place or the person I am associated with is great. I am an Indian and India is a great country; that’s why I respect my self. Krishna and Ram are my ancestors and they are the greatest beings of this world that’s why I respect my self – this is self -pride. So, the next step is that of self-pride – you start respecting your self. In this way, the worldly friendliness has two forms – pure and impure.

Third Step - Friendliness with Master
Now the next step is that you start respecting the Guru. Guru means somebody who knows Govind – the Supreme Absolute and in whom Govind has taken the visible form. And when you start respecting Guru, this may be called “gauni maitree” you respect that person very much and you remember him all the time.
Guru is your friend. Gautam Buddha says that Guru is your well-wisher. And what does a friend mean? Somebody who protects you, somebody who helps you progress in all fields, in all dimensions – that person is your friend. And Guru is obviously the person who helps in all round development. So Guru is your friend and your well-wisher. But this is also not the perfect friendliness. It still contains some impurities. Why is it impure? Well! Because you completely forget yourself. You are constantly thinking of your Guru. The center of your life becomes Guru. Now this will lead you to self-forgetfulness. And what so ever, leads you to self-forgetfulness – is definitely impure. Now, this can also be made pure. By the grace of Guru, it can be purified. Now don’t think of Guru as a friend or a well wisher. Just change the gestalt and feel that Guru’s grace is showering on me, Gurus friendliness is protecting me. My Guru is taking care of me and showering his grace on me. When you start experiencing the feeling of Guru’s grace, it may be called pure Gauni Maitree.

Fourth Step - Friendliness with Govind – The Supreme Absolute
But even if you stop at this point, you will not reach the Absolute. Gyan yoga says – now enter into the next step, which is “Para Maitree”. Para maitree means friendliness with the vast. Until now you were with a person. In worldly friendship, your friend was a person and in friendliness with Guru, sure, you are associated with the cosmic consciousness, but it is remitted to an individual. But now in this step, it’s a big leap and you ate in friendliness with vast whole. There’s no person there, it is the whole existence there. When enter into the friendliness, your life changes completely. Friendliness with Supreme beloved means automatically the friendliness with the whole existence. But here also, we might fall into the trap. It is very much possible that you forget your own self in the friendliness with the existence. In this step, you are going at a very high speed and just a little distraction can take you very far away from your goal. Now remember that this also has to be purified. This would be impure friendliness with existence that you remember the whole vast experience but you forget your own self. Now the next step would be that you start feeling that from the whole vast existence, the vibrations of friendliness are coming towards you. This is Swakendrit para-maitree, which means to be in friendliness with the whole vast existence oriented towards the self. The Grace, the friendliness is showering on you. You start feeling that EXISTENECE is taking care of you.
A poet saint has very beautifully expressed the feeling of a seeker who has realized this truth. He says – “Just imagine my ignorance and illusion that I used to think that He is not at all bothered about me, He who is actually the ruler and the director of the whole universe and takes care of the whole universe. No, He is not at all indifferent. He is very much concerned about every thing. He is constantly taking care of us. He is constantly showering friendliness on us.” When you start living in this state of being, then you enter in to the zone of Para-Bhakti. Now the ultimate destination is not far off. There is a rule in friendliness and in love that you become that whom you love. One day you yourself become the whole vast existence.

Truth and the Ultimate Truth

I would like to begin with one rubai from Omar Khayyam:

“Atma ke bhed ko pakar ke lehraya hun mai
Ek pagal mouj hun behta hua ayah hun mai
Bekhudi ke takht par baitha hun doston
Prem jag ka badshah hun, mastiyan laya hun mai.”
As there is the ocean and there are its waves, similarly there is the Ultimate Truth and the Truth. No matter how much we look at the waves, it does not convey anything about the ocean. It cannot reveal the entire ocean. Similarly, the Truth partly reveals the Ultimate Truth. However, it cannot manifest it in its totality.
Ultimate Truth is like a flower and Truth is its fragrance. Through the fragrance, some presumptions about the flower can be made, but the flower cannot be experienced. Similarly, whenever someone attains to the Ultimate Truth, whether it is Buddha, Kabir, Osho, Nanak or Farid, he will attempt to convey the Truth through words.
Hence, that which can be expressed is the Truth. That which cannot be conveyed is the Ultimate Truth.
What is the difference between the Truth and the Ultimate Truth? Many efforts have been made to define the ultimate truth. However, no language can make the Ultimate Truth appear.
For example, you can give a definition of a cow that a cow is an animal; it has four legs, one tail and two horns. However, no matter how appropriate a description you give, it will not make a cow appear.
For instance, you talk about sky that sun rises in the sky, the stars and the moon rise in the sky. No matter how much you talk about the sky, you cannot get the sky here, nor can you get the sun.Similarly, how much ever is said about the Ultimate Truth, the Ultimate Truth cannot be made to appear. It cannot be defined in totality. At most some indications can be given.
“Adi sachh, jugadi sachh,
hai bhi sachh, Nanak hosi bhi sachh”
It is a beautiful definition given by Guru Nanak. However, in this definition the Ultimate Truth is not revealed in existential manner. A small indication is made.
Whosoever got to know the Ultimate Truth, strived to express it in words but the Ultimate Truth remained inexpressible; beyond words.
While speaking on Lao-Tzu, Osho said that the Emperor of China requested him a lot andasked, “Lao Tzu, at least say something about the Ultimate Truth that you have attained, find some means of expressing it in words.”
Lao-Tzu did not agree for his entire life. Towards the end of his life while trying to cross over from China to go to the Himalayas, he was caught at the check post. On the request of the king, the tax collector said that as per the rule who ever leave the country must pay the tax. Lao-Tzu said, “I am a fakir, I do not have anything to give.” The tax collector insisted that a rule is a rule and he must pay something.
The king sent a message that Lao-Tzu was taking away the greatest treasure China has. Any other person could be allowed to leave without paying tax but Lao-Tzu cannot be allowed this. Lao-Tzu will have to give tax by writing down what the Ultimate Truth is.
There and then, sitting at the check post Lao-Tzu wrote a unique book. Its name is Tao-Te King. Based on it is book of Osho’s discourses- Tao Upanishad.
And its first sutra is; Ultimate Truth cannot be expressed in words. And that which can be expressed cannot be the Ultimate Truth. Thereafter he made an attempt to express the Ultimate Truth. He gave many sutras. When it could not be conveyed then what has he tried to say? What did he write? It is truth. Truth can be told.

Ecstasy of Being

The feeling is really explained beautifully: The ecstasy of the Divine Name constantly permeates the whole Being. Guru Nanak Dev says that - this Divine Name is not such a type of intoxication, which would be there for a moment and the next moment it won't be there. To tell you the truth, this is actually the real difference between God and the world. If you have known a particular dimension of the Divine, if you live in the experience of a particular dimension of the Divinity, then you can always live in it. But no experience in this material world is permanent. It is like a bubble. At one moment it exists and the next it doesn't. But the experience of the Divine is eternal. And this is how you would know whether you have experienced God or something else. For example, Yogis talk about Somras (Divine Intoxication)). They say that they can taste something sweet at LalnaChakra, for which they have to roll their tongue in a particular angle towards a particular point. But if some times it is there and sometimes it is not there, then it cannot be said to be the experience of God. How can it be Divine if it is not eternal? For example - There is Divine sound - It is eternal. You can listen to it wherever you want. There is Divine light - it is eternal. Then there is Divine nectar, Divine taste, which you can feel whenever you want. Similarly, there is Divine ecstasy - you may feel and be in it whenever you want. It is just a matter of being aware of it.
You are in reality in the state of Divine ecstasy, that's why it's of great importance.
Guru Nanak Dev says it doesn't really matter much even if you experience the divine. What matters really is whether you live in Divinity or not. The real thing is whether we are in communion with the Divine or not. Whether we are merging in it or not? Whether we are always feeling oneness with the Divine or not?
Saint Rajjab has beautifully expressed this feeling in just one line - O saints, my mind has got absorbed - And how it got absorbed? He further says: "It constantly drowned in the Divine Ecstasy." Now this is the key. Day and night when you live in the Divinity, in the nectar of the Divine Name, only then does your mind get absorbed. Only knowing will not lead to ecstasy, just remember this. If you really want to get absorbed, always live in the remembrance of God. And these are all different dimensions of living in the remembrance of the Supreme Absolute.
Usually people get stuck to different forms of God and Gyanis, intellectuals, are lost in the formless form of God. The devotees don't want to leave the form and get stuck to temples, to mosques and the deities. And where is Gyani lost? He is lost in the emptiness. He is completely lost in the jungle. But in between, there are subtle ways, which can form a beautiful base to live in the remembrance of God.
Remember, only experiencing the Divine is not the main thing. Much more important is to live in the divinity on the basis of the experiences of the Divine. Which dimension of the Divine is taken as the base, is also not that important. The main thing is that the way of living becomes the expression of the Divine.
If the ecstasy is the base, it's marvellous. Like Guru Nanak Dev, you also are able to say- "Day and Night, I am drowned in the ecstasy of the Divine Name". But remember, it's a matter of day and night.
Saint Rajjab says-"My whole being is constantly merged in the Divine Ecstasy. Rajjab is getting absorbed through the experience of the Divine Ecstasy. He is completely merged in that experience. You may also take help of any of the Divine experiences to enter in to it. The point is to live in the Remembrance,
day and Night - to live in His Remembrance. Saint Kabir says- if the ecstasy never leaves you, only then know for sure that you have actually tasted the Divine Intoxication? Just remember that it's only when the ecstasy becomesyour way of living and each and every moment you are in IT. If out of 24 hours, you practice Samadhi for one hour and for 23 hours you live in forgetfulness; then you are not a real drunkard. You are actually ignorant, unskilful and a silly drunkard.
Which ever experience you catch hold of, make it your permanent partner. When we get up in the morning, the first thing that comes to our mind should be the feeling of the Divine experience and when we go to sleep at night, we should be in the feel of that Divine experience. But, if the whole day you have not lived in its remembrance, you can not go to sleep with that experience! Therefore, it is absolutely important that you remain in the remembrance of the Divine all the time - each and every moment. Thus it is not of much importance that we have tasted the divine and have had glimpses of the Divine. The real point is that the glimpse forms the basis in the Remembrance of the Divine and becomes our way of living. The ultimate experience is Ecstasy of Being.

From Worldliness to Godliness

My dear seekers,

Now we shall have a deep insight on a verse of Saint Namdev. From 1270 A.D. to 1350 A.D. Saint Namdev had sung the songs of the Ultimate in the states of Maharashtra and Punjab. If one understands the journey of Namdev, it is certain that he would be able to understand the entire path for one's own Sadhana.

Four steps of journey

In Sanatam Paradigm, it is said that the spiritual journey is completed in four steps.

"Shastratah, Satsangatah, Gurutah and Swatah."

It means: the first step is through reading holy books, scriptures, religious materials available, biographies of many saints and their doctrines. You might have to read Geeta. Some inferences from religious scriptures of Ramayana, Bible and Koran need to be taken. The books of Master Osho, Dadu, Meera, Rajjab and other saints can be the initial step towards the inward journey. Similarly, Namdev started by reading various Holy books. He went through Upanishads, Purans, Aranyaks, Brahamans and so on. After that he came in touch with Saint Gyaneshwar, also known as Gyandev, who was a famous saint of Maharashtra at that time. Many a times, he had joined in Satsang of Gyandev. At several moments, Gyandev advised him to make somebody his Living Master. To this, Namdev used to reply what is the need for me making a master when I am having the benefit of your presence. I can listen to your discourses. Gyandev tried to make him understand that the introvert journey cannot take off without a living Master.

It is rightly said: "Bin Guru Hoi Nna Gyan"

The literal meaning of this is -- "Without a Master; wisdom is not possible."

Besides all this, Namdev did not agree. And wherever Gyandev used to go, he followed.

Find a Master to know Thyself

Once Gyandev along with his 40 disciples went to Gora, who was a potter thus known as "Gora Kumhar." Namdeo also accompanied them.

Just in a joking manner, Gyandev said to him: Please do check whether all of my pots (disciples) are perfect? Are any of them not yet ready?

Listening to this, Namdev was a bit strained and furious. He was thinking that how could this illiterate man judge about us? Seeing the lines of stress on the forehead of Namdev, Gora Kumhar reported to His Master that all other pots are fine except the one of Namdev. At this statement, Namdev became angry and burst out.

Namdev said to Gyandev: How did you choose this man, having no knowledge to judge about us? He does not know anything. Gyandev said smilingly: "When Gora Kumhar said that your pot is not yet ready, I was also doubtful on his statement. But seeing your reaction I realize and agree with Him. Your pot is not yet fully ready. Now go back and work on yourself."

Getting wounded very badly on hearing this, Namdev returned and worked hard. He did a lot of efforts but all was in vain. In that moment of pain, misery and agony Namdev has sung this song --

"Lobh laher ati Neejar baje

Kaya dube kesava."

He says: I am caught up with greed. I am sinking.


First Stage: Student

Understand it this way: for a seeker there are three stages. Initially when you begin, you begin as a student. As a person who is trying to collect information from everywhere. The search has not really started. You are interested in reading books, knowing more and having more intellectual knowledge. It is a symbol of western mind, which just gets stuck on collecting ideas, methods and techniques. Thus, until you are a seeker you are greedy.


Second Stage:Disciple

After this stage, you start melting gradually. And that time you move from being a student to being a disciple. In this stage, you are not just concerned with intellectual thoughts but you have started being in love with the master. From head you have descended towards the heart. But remember, even if you have moved from being a student to be a disciple it is not enough. If you even got stuck at this stage then too it is a hindrance. Very few talented people cross this stage and reach to the stage of being a devotee. Who is a devotee? A devotee is one who gives away his whole life. He is the one who surrenders himself to the master.

"Lobh laher at Neejar baje

Kaya dube kesava.

Sansaar samunde taar govinde

Taar le baap bithala."

He explains: I am still at the stage of a student and thus I am greedy and want to have more information and ideas but the result of this is that boat of my life is sinking. It has been over burdened by the weight of knowledge. I am sinking in this ocean of world, I cannot rise higher and is requesting to the Almighty give me your hand and help me to cross this ocean.


Third Stage: Devotee

This happens in life of every disciple after doing many efforts and trying hard from his side; finally gives up everything and raises his hands. He prays for His shower, for His grace, for His blessings.

He further adds -

"Anil Bena hau khev na sakau

tera par na paya bithala."

It means that the winds have led my boat up to here but now it is not possible for the wind also to move my boat further from here. Tathata -- a feeling of such ness, a deep acceptance of whatever is happening is fine. It has helped me a lot in my journey but that also does not work further. Tathata is a milestone and essential for every seeker but that is not the end. It is not the final goal or the last step. He says that meditation, being aware of own self and acceptance has done so much for me but now to move ahead with the help of them seems to be impossible. There is no ray of hope in my dark life. Depicting his inability in these lines he expresses that with Sakshi - I have grown to this point but there seems no message of love coming from Your side, there is no symbol, signal of Yours. I am feeling helpless.

Need for a Living Master

Reaching the climax of his condition he says:

"Hohu dayal satguru mel tu mokou

par utare kesava."

He begs: O lord, do me a favor. Send a master in my life.

Remember one thing for sure, that once you move ahead in search of Divine, It's grace showers. Then you shall be blessed with a Master and when the Master's blessing pour, you dissolve in that Ultimate. This is the entire route of sadhana and that's the way of His Love.

"Hoi dayal satguru mel tu mokou

par utare kesava."

O Lord! Just do one thing for me. Let me meet a Living Master in my life - this is all that I need from you, says Namdev.

Concluding this Namdev says:

"Nama Kahe hau tar bhi na janau,

Mokou bah de bah de bithala."

I do not know how to swim in this ocean of world. I am just sinking. Hereby, Namdev has accomplished the two steps: Reading scriptures and Satsang. Now he is standing on the third step: longing for a master. For the earlier two steps only effort was enough, but on the third along with the effort from your side, blessing and grace from other side is also required. Meanwhile, Gyandev had also left his body. In this situation of sheer disappointment are these lines sung by him.

But remember, in the temple of God, there can be delay for days but not forever.

Like however dark the night may be, it is followed by a shining sunrise.

Always after a night, comes a new morning.

"Raat kitni sard ho, kya wo gujregi nahi.?

Bigdi kitni baat ho kya wo samblegi nahi?

Ram ko banwas dekar kya samay tham jayega?

Kya mahal me apne ghar seeta aayegi nahi?

Sham ka suraj dhala ab hai kahi kalrav nahi.

Phir nahi kya sahar hogi bulbul gayegi nahi?

Sheet ritu ke baad mana sajar par patte nahin,

Kya kabhi us baag me hariyali chayegi nahi.

Maykade me tutkar pyala bikhar jaye agar,

kya kabhi fir sakiya jaam dalegi nahi.

Mana Murshid ke vidai hai andhere ki khabar

kya bhala rab chup rahega Id aayegi nahi?

It means:

"In the desert also comes the awaited rain,

There is nothing that goes in vain.After the dark night comes a new dawn,

There comes joy in life after every misery and pain.

When in life there is no hope,

You may still find a rope.

When everything has come to an end,

It is now the right time to begin.

Osho left His body and went,

For us the Living masters He sent."

If you have eyes then look carefully and the moon has already risen again. It is the matter of your eyes being open to see. Then it is possible for you to see again a celebration for the festivity of the arrival of a Master again on this planet.

Guru Arjun Dev ji says it beautifully -

"Bah pakar Guru karia"

Just follow the footsteps of a Living Master. Just leave your hand in His. He holds your hands and the third step of 'Gurutah' is completed. With this comes the peak of spiritualism, the fourth stage of "Swataha." Now, no moving, no searching outside is required. Just go within yourself and search your Original face there. And suddenly moving within yourself, you shall find one day that there is nothingness. Even you are not there; only the Divine is. You become one with the Existence.