Guru Puja, The Statutes of the Lord

Temple of All Faiths, Hampstead (England)

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“The statutes of the Lord”, Guru purnima, London (UK), 27 July 1980

Today you have arranged this worship of your guru, that is your Mother. Perhaps you are very unique people that have a guru who is a Mother. Why this puja is arranged? One has to know that it is very important for every disciple to worship the guru, but the guru has to be a real guru, not a one who is just exploiting the disciples and who is not authorised by God.

The puja is arranged because you have been initiated into the statutes of the Lord. You have been told what are the dharmas of a human being. For that actually you need not have a guru. You can read any book and you will know what are the statutes of the Lord. But [the] guru has to see that you practise them. These statutes are to be practised, to be brought into your own life, which is a difficult thing. And without a guru, a correcting force, it is very difficult to follow these statutes of Lord; because there is a gap between human awareness and Divine awareness, a very big gap. And that gap can be only fulfilled by a guru who himself is complete.

Today is a purnima day. “Purnima” means the complete moon. The guru has to be a complete personality to talk about these statutes and to elevate his disciples to this level of understanding, by which they imbibe those statutes.

He is there to fulfil this gap, and for that it is essential that every guru has to be a realised-soul of a very high quality and greatly evolved. He need not be a person who is an ascetic, or he need not be a person who is living in the forest. He could be a common householder. He could be a king. All these outward manifestations of one’s life do not matter. Whatever may be your position, I would say the so-called position, in this world, makes no difference to your being a guru, as long as you have imbibed the statutes of the Lord. Again, I say, you have to imbibe the statutes.

Let’s see what are the statutes. First is, you do not harm anyone. First principle is that we are not to harm anyone. Animals do harm without knowing that they are doing harm. If you go near a snake, he’ll bite. If a scorpion is there he can put his poison into your being. Animals are not to harm anyone; they can correct but not harm.

So the principle of not harming was taken to a point where reality disappeared. For example, when it was said “Do not harm anyone”, so people started saying, “Alright, we’ll not harm mosquitoes. We’ll not harm bugs. We’ll not kill them.” And there are some people who are following religions in which they preserve mosquitoes and bugs. This is absurdity! Taking anything to absurdity cannot be Reality.

First of all, we should not harm anyone who is walking in the path of God, the one who is a realised-soul. He may be wrong, there may be some mistakes in him, still he needs correction; nobody’s perfect as yet. So do not harm, always try to help. Secondly, anybody who is a real seeker, he may be wrong, he might have gone to wrong gurus, he might have done wrong things; but have feelings, because you have been going on the wrong path yourself sometimes; you have been misled before, so have more sympathies. That’s why, if you have done mistakes, in a way it’s good, because you have more sympathies for such people. Then you are not to harm human beings in any way. You are not to cause them any bodily harm; any emotional upsetting just for harm’s sake. For correction it’s alright.

The second statute is that you have to stand on your own legs and know that you are here, one with the truth, the testimony, the testimony of the truth: that you have seen the truth, you know what truth is, and you cannot compromise with falsehood, you cannot. For that you need not harm anyone, you have to just profess it. You have to stand up and say that you have seen the truth and this is the truth, and you have to be one with it, so that people see that light of truth in you and they accept you. It’s not for telling others that, “You have to be truthful, and this is the truth we have seen, that this is what God’s laws are, how they work out.” “Through vibratory awareness we have been able to see this is the truth.” But be completely confident about it. But for that, first of all you must test yourself completely; otherwise you might be playing into the hands of ego. It happens with many people who start doing Sahaja Yoga, to begin with. So be cautious, be sure that you are telling the truth and nothing else, and that you have felt the truth in full ways.

Those who have not felt any vibrations shouldn’t talk of Sahaj Yog at all; they have no authority. They have to receive vibrations, they have to fully imbibe within them, and then they can say, “Yes, we have felt.”

This is a very important task Sahaja Yogis have to do in these modern times, is to tell aloud that they have found the truth. That part is very weak. In whatever way you like: you can write books, you can announce it, you can talk to your friends, to your relations and everywhere; tell them, “This is the truth now!” That you have entered into the Kingdom of God; that you are blessed by the grace of God. That you are realised-souls That you have felt the Divine power which is pervading everywhere, and that you can give Realisations to others. This you have to tell others. And know that, by your accepting Truth you are not adding anything to the Truth, but you are adorning yourself.

One requires courage to enjoy the truth. Sometimes people will laugh at you, will mock at you, may persecute also; but that should not be any worry to you, because your relationship is with the statutes and with the grace of God. When that is your connection, you should not worry about other people, what they have to say about you. You have to stand up, adorn yourself with that Truth and talk to people [so] that people will know that you have found it. With that authenticity with which you speak, people will know that you have found it.

The difference between a realised-soul and a non-realised-soul is basically this. He doesn’t talk of his woes and his separation with God, but he says, “l have found it now. This is it.” Like Christ said, “I am the Light, I am the Path.” Anybody else can say that but you can make out that it is not true. With the confidence, with that complete understanding coming out of your heart, people can make out this is Absolute Truth.

And then all kinds of falsehood must be denounced. It doesn’t matter if somebody feels bad, because by telling that you are saving them, and not harming them. But [it] must be told in a correct way, not in a frivolous way. In a very persuasive way, you must tell them that, “No, this is wrong.” You must wait for the time when you can tell people, more in confidence. Talk to them, “This is wrong, this is wrong, you don’t know. We’ve done the same thing.”

This is how you are going to express your principle of mastery, or you can say guru tattwa. You have to be truthful. First and foremost thing is that you should know the Truth, you should stand the testimony, and that you should announce it.

The third thing a guru in Sahaja Yoga has to do is to develop detachment. Gradually you do develop it, because you find that, unless and until you develop that detachment, you are not receiving vibrations in full way. All kinds of detachments have to be developed [which] means your priorities change. Once your attention gets fixed up with your Spirit, the catch or the hold on things which are of no importance starts reducing by itself. For example, you have a father, you have a mother, you have a sister, this is a bigger problem in India. Here you are over-detached, but in India people are very much involved in their own children, in their own: “This is my son,” and others are all orphans. Only your sons are the real children, your daughter, your sons. “my daughter”, “I must do this for my son, for my father, mother” Here also, two types of attachments are there, one through moha, through involvement into them; that you want to do this for them and that for them, and give all the property to them, insurance for them, every sort of thing. And another could be, the way we have here, that you hate your mother, you hate your father, you hate everyone. Both things are just the same.

So a detachment must be developed. A detachment is that you are your father, you are your mother, you are everything, your Spirit is everything to you. You have to enjoy only your Spirit, as everything, then the detachment comes from there. And then you really do good to them by detaching, because you see the complete vision about them and about what is to be done. For example, people have also attachments to certain crazes. Human beings always become crazy after something! I mean it can be anything. One has to understand [that] there should be only one craze: is to be settled absolutely into your Spirit. All other crazes will disappear, because that’s the greatest joy-giving thing, that’s the most nourishing thing, that’s the most beautiful thing. So all the other things fall off [and] you enjoy only that, which is the source of all enjoyments. So [when] you get yourself attached to your Spirit, detachment starts working.

Sometimes detachment is taken as a license for becoming dry to others, which is absurd. This is only human quality also: [to] make everything ugly, whatever is beautiful. Actually, a person who is detached is the most beautiful person, is the extremely loving person. He is love.

Look at the flowers, they are detached. They are dying. Tomorrow they are not going to live. But every minute they live, they are emitting fragrance to you. The trees are not attached to anything. They will die tomorrow, doesn’t matter. But anybody who comes to them, they give shade, they give fruits.

Attachment means death of love; complete death of love is attachment. For example, in a tree, the sap rises, goes to all the leaves, goes to all the necessary parts, all the flowers, all the fruits, and goes back to the Mother Earth. He is not attached to anyone. Supposing the sap goes and gets attached into one fruit, what will happen [is] the tree will die, and the fruit will die. Detachment gives you the movement of your love, circulation of it.

For things now: things have no value unless and until there are emotions behind it. Now for example, a sari, this one I am wearing today, was bought for Guru day, Guru Purnima. But they had no sari. The other day they wanted to have a sari for puja so I said, “Alright, use this.” But I wore it again today, just to say that this was bought with that emotion that, on a Guru day, Mother would like to wear something of a lighter shade; white, the pure colour of silk. It’s complete detachment. But in white all the colours are mixed, then only it becomes white. In such a balance and unity it is, should be, that you become white, and whiter than snow.

Detachment is purity, is innocence. Innocence is such a light, I tell you; light that really blinds you to all that is filthy. You wouldn’t even know that a person has come with bad intentions. You look at the person, somebody who comes to you and you’ll say, “Oh, come along! What do you want?” You’ll offer him tea and all that. And he’ll say, “I have come to rob you.” “Alright, rob me if you want to. It’s alright.” He may not at all rob you! That is what is innocence; which one can develop only through detachment. Detachment is of the attention. Do not allow your attention to get involved into something too much; even rituals of anything. Say, now, we have not washed Mataji’s Feet – alright, doesn’t matter. If you love me [it’s] alright! And if some mistakes are committed what does it matter? If you see on the abstract plane – it’s love. This is just a step forward. Like somebody ran very fast and fell down before reaching me and he says, “Mother, sorry I fell down before reaching you. I should have not done that. But see how I prostrated before you!” It’s complete poetry. Detachment.

So one has to develop that detachment to be a guru. And that detachment doesn’t mean sanyasa or anything like that. Yes, sometimes one has to wear those dresses to announce because, if you have to do [a] lot of work in a short time, then you have to take such intensive behaviour: Like Christ, we can say, Adi Shankaracharya – all these people had a very, very short life. And in that short life they had to achieve such a tremendous task that they had to actually take a military uniform, just to avoid problems; not to impress others. Nowadays people wear that dress just to impress others that they are detached, and do just the thing opposite of it.

So we understand that, the first one [statute] is not to harm anyone, ahimsa; not to kill anyone. That doesn’t mean that you shouldn’t eat meat and fish and all that. That’s all nonsense. Of course you should not hanker after food, no doubt about it. “You don’t kill anyone” means you do not kill a human being: “Thou shall not kill”.

Just move forward so that they can sit there, a little. Come forward. I think best thing is to come very forward.

So first thing is, not to harm anyone.

Second is to know that you have found the Truth and give the testimony of the Truth.

Third is the detachment, the way I have told you about detachment: not to get attached to any one person because he’s a relation or a something, but develop a universal feeling. And also not to hate anyone: that is even worse. That’s a kind of a worse type of attachment. This word should go away from the mouth of all the Sahaja Yogis: “I hate”. It’s called as a ‘dandak’ – is the statute. You cannot hate anyone. Even rakshasas, you better not hate them. Give them a chance.

Now the fourth thing, the fourth statute of the Lord is to lead a moral life.

These statutes were given by all the Gurus from Socrates onward; Moses, Abraham, Dattatreya, Janaka; up to Nanaka, Mohammed Sahib, and up to the point where it was only about a hundred years back, at the most, was Sai Nath. All of them have said that you have to lead a moral life. None of them have said that you do not get married, that you do not talk to your wife, that you have no relationship with your wife. All this is nonsensical. Lead a moral life. When you are young, not married, keep your eyes on the ground. Mother Earth gives you that innocence by which you develop that principle within you. It’s a very important principle. It’s such a pure principle. It really helps the society to develop its dignity. Now think, in a society where you do not know who is your sister, who is your brother, who is your mother, what complications it can create; what confusion, what unhappiness! It is one of the most essential things for human beings to be moral. For animals it is not necessary.

Most of the confusions and problems, specially in the Western life, have come because they have thrown morality in the sea. And to accept morality as the very basis of society is very difficult for them; it’s a complete reversion. But you have to do it. You have to turn the whole wheel back.

So many things were done, in the beginning of the society, to establish this pure relationship. There are laws which act. As there are laws chemical laws [that] are there, there are physical laws are there, in physics and chemistry if you read; [so too] there are human laws which one should understand. The relationships between each other, the sublimity of their relationship, the purity of their relationship must be understood. And then only you can have a very, very happy married life, which is the basis. “Thou shall not commit adultery.”

But Christ has said – perhaps He knew the modern people as they would be using their brains for this – He said, “Thou shalt not have adulterous eyes.” What a vision, in those days to think; Even I could not understand it when I was in India. After only coming here I could see what did it mean. It’s a possession on the eyes, possession. It’s a joyless, useless behaviour. It’s tiring. Attention is frittered away completely. There’s no dignity.

Eyes should be steady. When you look at somebody steadily you should know that you have got Sahaja Yoga in you; with love, with respect, with dignity. Not staring at people and just playing into the hands of these possessions. The whole society is possessed. All the satanic forces have been let loose, I think. And the way people are possessed, they cannot see through these things. And they are supposed to be Christians! Attention is to be looked after. That’s the most important thing because [the] attention is the one which is going to be enlightened.

So we have to know what morality is. Let people laugh at us. Let them say that, “These are goodie-goodies,” or this sort of a thing. We are! We are proud to be. We are not ashamed of being righteous people. This is a very important part of righteousness. Those who do not follow this will lose their vibrations very fast.

Then, for a guru, he should not accumulate things. He should not have possessions, much possessions, with him. If he has possessions, they should be just for giving away. A guru must give away his possessions. He should not have a stamp-collection (laughter), and all kinds of collections that people have. Whatever things are useful, beautiful, which give happiness and joy to others, to their eyes, such things must be collected; such things which give the symbol to his life. Very symbolic things he should have, which suggest that he is a dharmic person. He should not have things which are symbolic of adharmic style, of irreligious life. Everything that he has or he wears, or he shows, should be representative of his dharma.

I don’t know what was the situation here but, in India, when we were young, we were not allowed to listen to all kinds of music, not allowed, just not allowed; not to see all kinds of filthy things and filthy documentaries and things, not allowed. Anything that is impure, giving bad vibrations should not be possessed. And even, whatever you have, you should think: whom you can give this. So it means you should have possessions to express your generosity. A Sahaja Yogi has to be generous like the sea. A miserly Sahaja Yogi, I cannot think of that, it is like mixing of darkness with light. Miserliness is not allowed in Sahaja Yoga. Anybody whose mind goes, “How much I can save money?” or “Save my labour how?” There are many labour-saving devices also, and money-saving devices. Or cheating others, or making money out of certain few things here and there: all such things are against Sahaja Yoga. They will pull you down. Enjoy your generosity! How many times I must have told you about generosity.

I remember once [that] I wanted to give a sari that I had from abroad. Because in India people like that kind of a sari very much; though I don’t understand why they like a nylon sort of thing. And a lady said that, “I haven’t got any sari from outside and I would like to have one imported sari.” And I had only one left with me because I am quite good at giving away. So I told one of my niece-in-laws, I said, “I want to give away this sari to her. On a holy day we can give it to elders, so I’ll give it.”

She said, “You have only one left now, why do you want to give away? You have given away all you had.” I said, “Now, I feel like giving. I’ll give away.” And we were discussing this in the kitchen, and I said, “Why do you tell me? I am not going to take your advice on this point!” And at that time the bell rang and a gentleman came. He had brought three saris for me from Africa, and one of them was exactly the same as the one I had. Because I had given some silk saris to this lady when she was going to Africa, she thought she should send me some saris, so she sent. You are just standing in the centre, from one door it comes and from the other door it goes. It’s nice to see all that movement. It’s very interesting.

Apart from that, the way you give it, the emotional side of it, is so beautiful, you can’t imagine! I met a lady after, say, twenty years of her married life, in London suddenly, and she said, “Oh, what a coincidence!” I said, “Why?” “You see, I am wearing the same pearl necklace you had given me on my wedding day, today, and I should meet you!” And the whole thing, the whole drama changed! I mean it was nothing so great. It is how you give even a small thing. It’s the greatest art of giving [that] one has to learn in Sahaja Yoga. Give up the mundane type of things. Like if you go to somebody’s birthday, you send a card, “Thank you very much.” Make it a more deeper, significant thing. Let us see how you develop your symbols of love.

And when you’ll have these things of vibrations, and then you’ll give it to a Sahaja Yogi, he will know what it is. Never lack in generosity, specially amongst Sahaja Yogis. Gradually you will be amazed how, through small things, you win over [others]; as if the vibrations flow through those things and work out on those people.

Then, for a Sahaja Yogi, it is important to use things which are more natural in their character; to give up artificialities; to be more natural. I don’t say that you go and take out the roots and eat them, or you can eat the fish raw! I don’t mean that. I mean, going too far with things, always you must avoid. But try to lead a life which is more natural; natural, in the sense that people know that there is no vanity about you. Or some people can be the other way round: they will dress up like a tramp just to attract more attention. I mean they can be both ways. Then I find some of the people colouring their hair and all that.

So you have to be a natural person; very natural in your behaviour. It can mean anything absurd also to some people who do not use their wisdom. Wisdom is very important in Sahaja Yoga; that [wisdom] one has to keep intact all the time. ‘Natural’ means you must wear natural dresses which are suitable to you. For example, in this climate there is no need for you to wear a dress like Rama used to wear. He would not wear anything on top, you see. There is no need. You have to wear the dress to whatever country you belong, whatever suits you for the occasion. Whatever you think is dignified and good, which speaks for your more elegance and your personality. Whatever suits you, you should wear. Not like all the people wearing that Moss Brothers dress: in the grey suit, and horrible looking, and absolutely making clowns out of them. No clownish things are necessary. No dandy stuff is necessary. Simple, beautiful dresses should be worn, which give you dignity.

Actually in the East, people believe that God has given you a beautiful body and it is to be adorned with the beauty of what human beings have created just to respect it, just to worship your body. For example now in India people wear, women wear their saris. The saris are expressive of their moods of these women and of [the] expression of their worship of their body; because you must respect your body. Dresses should be such that should be for utility as well as dignity. There is no need to have uniform clothes for Sahaja Yoga at all. I do not like it. There should be variety, as the nature is.

Everyone should look a different person. For a puja and all that you may wear something similar, doesn’t matter, where your attention need not be on the variety. But outside, you should be a normal person. You are all householders. Nobody has to announce something. Even [to] you people, I do not tell you that you put on your red mark while walking on the street, because you should be like normal people; not to be pointed out. You need not be absurdly dressed or funnily dressed; in a normal way as others wear. To be normal is very important in Sahaja Yoga.

Then we have to know that Sahaja Yogis have to get over all kinds of discrimination and identifications according to races, colour or different religions into [which] you are born. Because you are born as a Christian, you do not belong to a church. You were not born in a church – thank God (laughter) – otherwise all the spirits there would capture you immediately. But these identifications will linger on. To accept anything new, you are to be reborn, and you are reborn now. Now you are dharmateet – means you need not follow any particular type of religion. You are open to all the religions, and all the essence of religions you have to take. You are not to denounce any religion any time, to insult any religion any time, or to insult any religious Incarnation at any time: it’s sin. It is a great sin in Sahaja Yoga; any one of them. And you know who they are.

There should be no racial understanding of oneself. You could have been a Chinese or you could have been a Negro, you could have been anything. As long as we are all human beings, we should know that we laugh the same way, we smile the same way, we hold the same way. This is all conditioning in our mind of this society that some are untouchables, some are touchables. This is in our Indian community – horrible people. Brahmanism of India has ruined India completely, and you learnt from them. For example, who was Vyasa? The one who wrote Gita, who was he? He was illegitimate son of a fisherwoman! That’s why deliberately he was born like that. All these Brahmins who read Gita, tell them, “Who was Vyasa?” “Brahmins” are those who are Realised-souls, and for Realised-souls there’s nothing like all these nonsensical things, like where are you born; in what caste and community you are born.

With all education and everything in the West, you find this nonsense of racialism. I just can’t understand. If somebody is fair or dark, after all God has to make variety, in colour, in every way. Who told you that you are the most handsome people going round? Maybe for some of the markets here, or maybe in the Hollywood it may fit in. But in the kingdom of God all these so-called handsome people will be denied entry!Marrying seven husbands and all sorts of things. They will be all put in hell.

The beauty is of the heart and not of the face. And that shows and shines. I mean, people are a little bit aware of it, that’s why they go and tan their faces. I don’t know. They are quite aware that – it is too much showing off we are doing. But to have vanity, to have such absurd ideas! Some people like red hair, some like black hair, some like this. I mean there have to be different types of hair. And why do you like a particular type of hair? This I can’t understand. There’s nothing like like and dislike: whatever God has created is all beautiful. Who are you to judge whether “I like this” and “I like that”? “I”, who is this “I”? Who likes is Mr. Ego, which is being pampered by this society; which teaches you how to smoke cigars and how to have your lager, morning till evening.

All this training and all this conditioning has to be thrown away, just like filth! And see that God has created all of you as His own children. It’s such a beautiful thing! Why do you want to make it ugly with these ugly ideas? All this ugliness of “I like” and “I dislike” are nonsensical. Only there should be one word: “I love”. Forget everything. There’s no need to remember what British did to Indians and what Germans did to Jews. Forget it. Those people who did anything are dead and finished. We are different people. We are different people. We are saints. This is for your statutes, I have told you, which you have to imbibe.

But today I authorise you to be the gurus, so that through your own character and through your own personalities, the way you practise Sahaja Yoga in your own life, and manifest the light, others will follow you. And that you will establish the statutes of Lord in their hearts and emancipate them [and] give them their salvation, because you have got your salvation.

You are the channels. Without the channels, this All-pervading Power cannot work out. That’s the system. If you see the sun, its light spreads through its rays. From your heart the blood flows through arteries; they become smaller and smaller. You are the arteries [through] which is going to flow this blood of my love to all the people. If the arteries are broken, it will not reach the people. That is why you are so important; very, very important. The bigger you become, the bigger artery you become, then you encompass more people. By that also you are more responsible.

Guru must have the dignity, as I have told you last time. ‘Guru’ means ‘the weight’ – is the gravity. ‘Gurutwa’ means ‘gravity’. You must have the gravity, by your weight. ‘Weight’ means the weight of your character, the weight of your dignity, the weight of your behaviour, the weight of your faiths, and your light. You become the guru not through frivolousness and vanity, cheapness, vulgar language, cheap jokes, anger, temper. All must be avoided completely. And with the weight of your sweetness, of your tongue, the dignity will attract people, just like the flowers when loaded with nectar attract the bees from all over – in the same way you’ll be attracting people. But be proud of that! Be very, very proud of that, and have sympathies for others and care for others.

Now in short I have to tell you how you have to do it yourself – the ways of the Guru’s working. You have to work out your Void clearly. First of all, you have to know that the Void catches when you have a wrong type of a guru – you have had. You must know about your Guru entirely. Try to find out the character of your Guru. [It’s] rather difficult, because your Guru is very elusive.  She’s Mahamaya: not easy to find out. She behaves in a very normal way, and sometimes you are outwitted. But you [should] see how, in small things also, how She behaves, how Her character is expressed, how Her love is expressed, try to remember all that; Her forgiveness.

And then you should know that you have the Guru which many people must have desired to have, which is the Source of all the gurus. It is the ardent desire of even Brahma, Vishnu, Mahesha to have a Guru like that, and They must be all jealous of you. But this Guru is very elusive so to improve your Void, say that: “Mother, You are our Guru.” Because of this elusiveness, that fear or that awe which is necessary, that respect which is necessary for the guru is not established. Unless and until you develop that awe, complete awe within you, your guru principle won’t develop. No liberty is to be taken. I am telling you myself, but I am extremely elusive. Next moment I’ll make you laugh and forget about it; because I’m testing your freedom to do it, complete freedom. I play with you in such a manner that you’ll be forgetting every moment that I’m your Guru, every moment.

So first of all you must find out about your own Guru. Establish Her in your heart. I mean you have a wonderful Guru otherwise, I must say, I wish I had one like that! (laughter) And She is desireless and sinless, absolutely sinless. Whatever I do, it’s not a sin for me. I can kill anyone, do whatever intrigue or do anything; I really tell you, that’s a fact. Do anything, I am above sin. But I see to it that I do not do anything like that in your presence, so that you do not get one of these things, because that is my quality.

You have a very supreme Guru, no doubt! But still you must know that those powers of supremacy you don’t have. I am above all these things. I don’t know what are temptations are, nothing! I mean, I’ll do whatever I like! It’s all my whim. But despite that, I have made myself very normal, and because I must appear before you in such a manner that you understand what are the statutes. For me there are no statutes. I make all the statutes, isn’t it! Because of you I do all these things and teach you every small, small thing, because you are still children.

In the same way, you must remember that when you are talking to other people about Sahaja Yoga, remember that they will see you all the time, and try to understand how far you are in it. As I understand you, you try to understand them. As I love you, you try to love them. I definitely love you, no doubt. But I am Nirmama – I am beyond love. It’s a different state altogether.

Under these circumstances you are better off, much better off, because no guru ever goes to that extent. Apart from that I am the Source of all the shaktis, of all the powers. So you can have all the powers from me – whatever you like. I am desireless, but whatever desire you have will be fulfilled. Even about me you have to desire – look at that! How much I am bound by you. Unless and until you desire my good health, I’ll have bad health. It is to that extent. But to me, what is bad health and good health? And under these beautiful conditions you should really prosper so well. There should be no problem for you to be gurus.

Now, the Void is to be established. First of all you must know your Guru, and She is on every Chakra working – imagine! And what a tremendous Guru you have! With that you will feel the confidence. And because it is such a tremendous Guru, everybody is getting Realisation so easily! If you go to a rich man, for him he’s not going to give you 2p! (£0.02) Because She’s so powerful, you are getting your powers just like that. So you have to feel very happy about it, extremely happy and beautiful that you have got all these powers. At least, those who have been in Sahaja Yoga will know this, for some time. Those who have come for the first time may be little bit puzzled with my lecture. All of you know! All of you know for definite what it is.

So to understand your own Guru power, you must know who is your Guru: Sakshat Adi Shakti! Oh God, it’s too much! Then establish your Void. A guru does not bend his head before anybody else; and specially my disciples. Except for mothers and sisters and…you see, in some relationship if it is so, so you bow to that. But they do not bow to anybody else.

And secondly, you must know that your Guru has been the Mother of very great people. The thought of them, itself, should establish your guru tattwa. What tremendous sons I have had, what great personalities. No words can describe them. And so many of them, one after another. And you are in the same tradition, my disciples. Keep them as your ideals. Try to follow them. Read about them, understand them – what they have said, how they have achieved such heights. Recognise them. Respect them. You will establish your guru tattwa.

Imbibe all the statutes within you, and be proud about it. Don’t be misguided by what people are talking, multitudes are talking. We are going to pull the whole multitude towards ourselves. First of all let us establish our weight, the gravity. As Mother Earth keeps pulling everybody towards Her, we’ll be pulling all of them to ourselves.

Today all of you must, within yourself, to your Spirit, promise that you will be a guru, worthy of your Mother.

May God bless you.

Now for people who have come for the first time, they should know that puja is a thing not meant for everyone. Actually we do not get people here really…