Shri Krishna Puja, There is a war going on

Tamworth, Birmingham (England)

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Shri Krishna’s Birthday Puja, Bala’s home, Tamworth, Birmingham (UK), 15 August 1981

… they dictate the information about their attack, how they’re attacking about. Now, we have to know that there is a war on between the satanic forces and the Divine forces. Now you are the people who have chosen to be Divine.

But, even if you have chosen that and God has accepted you, and has given you your own powers, still you must know that you are still vulnerable, very much, to the attack of the negativity upon you.

Now always, one has to remember that Divine will win in any case: there is no doubt about it. Supposing you fail the Divine, you will be the losers, not the Divine.

If you all fail the Divine then you will be destroyed as negatives so, in the ultimate destruction, Divine will finish off all that is satanic, there is no doubt about it.

But how many people are going to be destroyed, is the point. So you all have to be very much alert that you are to be saved and you are not going to be one of those who are destroyed.

The more we save, the better will be our enjoyment; the more people we save, there will be a greater power flowing and the effect of that impact will be such that we might ourselves able to be rid all that is satanic and a very little will be left which will be destroyed.

So the responsibility on the Sahaja Yogis is to understand that there is a war going on.

Now, this war is within and without: first basic thing: within and without. First we must see the within war.

The within war is this that we are the Spirit – or not, very basically: we are the Spirit or we are not the Spirit.

If we are the Spirit, that means we are not Ego, we are not Superego and we are not this body, this mind or anything but we are the Spirit, which is perfect.

So all the imperfections that come within us are our own, and we are responsible for the imperfections, because whatever God does is perfect.

And when we see that there are imperfections – I mean, that is also a very big ‘if’: “if we see”, because that seeing is also not possible for many people: they are so blinded by their ego, they cannot see it, they are not aware of it.

Or some are so blinded by their possessions and superego, they cannot see it. If you tell them that, “You have a superego”, they get double ego-d; if you tell them “You have an ego”, they get superego-d, because they are still identified with them.

So, to be able to see first of all is the first step but, if you see – if, absolutely a big ‘if’ – see that you are not perfect, that you are not to justify your imperfections, that you are not your imperfections, but you are your ‘perfect being’; you are actually, but just now you are not.

So the movement is very, very slippery, in the beginning. So, one by one, you must put your foot steadily as a climber on a snowy mountain does: first step should be that, “Can we see our imperfections?”

Not others’; first of all not to see others’ is the first principle of Sahaja Yoga.

First principle of Sahaja Yoga is not to see others’ imperfections. What is the gain? I mean, I just can’t understand this, you know, because I am very differently made; I can’t understand, what’s the

use of seeing imperfections of others? I mean, you cannot correct it, you cannot do anything about it; by seeing them, you do not improve, by seeing their … you cannot improve collectivity.

So there is no sense in seeing others’ imperfections. Now, first of all see your own problems, your own angularity, your own misidentifications and imperfections.

When you start seeing them, then the first thing you will do, best way to avoid everything – I mean, avoidance is a very great character of human beings, but in a subtle way it is insincerity to yourself, to your ascent and to God. So face it.

Now, you see your imperfections correctly, in the sense, ”you see, “Yes I am possessed no doubt. If I am possessed, why should I be possessed? I must do everything that is under my control to get rid of it.”

Now, a possessed person is always an abnormal person; either he doesn’t talk or if he talks, he talks too loudly. They are in dualities, always remain: either he’s very hot-tempered or he is over- sweet.

Any person who is extremely sweet – all the time, is very sweet, never gets angry – that’s abnormal. Should be able to sometimes show your anger; for example, somebody beats your Mother, won’t you be angry at that point?

You should be angry. You have to be, I mean, if you have a personality and a discreet, wise personality, you should be angry if somebody does anything to your Mother, you should be angry; that anger is given for that right correction of a person who tries to harm the source of wisdom, source of everything. So, that anger is all right, justified.

And in that way one should again not to be deluded that if Mother has said that, “That time, anger is all right,” then anger is justified.

This is the trouble with human beings is that, they generalise everything. So one has to know one thing that you were human beings; now today, you are yogis but you were a human being. And that human being-ness is still there in you, still lingering in you, and all these things are like caterpillars – parts are still hanging round you that you still behave like human beings; you should not: you should behave like a yogi. And yogi is discreet by nature; he knows where to get angry, he knows where not to get angry.

But for a Sahaja Yogi, one has to learn it, by dropping out all those human being-ness that is attacking, attached to you.

So the discretion, and that wise discretion, is to be developed; like Krishna has said that, “You have to go and fight. Take the swords in your hand and fight the enemies.”

Now, one would say “then Krishna has said, “Take a sword in your hand”, now go on killing everyone!” Then even Hitler-ism can be justified. He said “your enemies” – this is important – your enemies.

Now, who are your enemies? Who go against your ascent! They are six in number; one is lust.

Lust. Of course, perversions are out of question, but even too much of lust – like, you see too much attachment to husband, too much attachment to wife.

But the other side is also there; running away from sex is another nonsense you see. That’s another sign that you are possessed; definitely, no doubt about it. If you are husband and wife, you must have sex life but a sensible one. And the relationship should be such that it should ultimately

culminate into it, and not the way people all the time think of sex; if you think normally of sex, then it’s something wrong.

Only when you reach a point of that thing, then you should feel it – I mean, that’s the normal way.

Like when, we don’t think all the time of water, do we? When we are thirsty, only then we think isn’t it? But those who think about water all the time, means we must be having lots of thirsty people within you, that they are asking for, “Water, water, water, water, water …”

It’s a point where you reach, where you feel hungry about it and there is a sense, there is a way of taking water.

How much particular we are about taking ordinary thing like water? “It should be from a clean source; whether it is coming from the kitchen or not – we’ll first find out. It should be in a clean glass, from a clean person …” Everything; we are very fussy on that point.

I wish you could be the same way fussy about our married lives that, this is something where we put your heart and mind: “Are we clean enough, are we sweet enough, are we all right?”

So, this is one of the very important attacks I have seen: you marry a person and is finished, in this country. In India it’s different.

Here, if you marry a person, suddenly you find – God knows what happens – they all end up into lunatic asylums.

I mean, that’s a path for them to drop out; one of the big sieves is marriage in the West. So, these sieves are there, so be careful not to drop out of the sieves. And keep your mind upon yourself, judging yourself how we work out.

So, the first one is kama – is the lust.
Second, very important, is krodha Jog.
Krishna has put krodha above kam.; you see, anger: heated personality, angry.

He thinks that krodha comes even before kama; He was so much against anger. Anger. If you are an angry person, take out anger upon yourself, beat yourself nicely; best thing is to beat your face, then you are hurt a little bit so you’ll remember it, to begin with.

Then you beat yourself on the ground with shoes every morning. You get angry? All right – have it, have it, have it!

Because this heated temperament is a big curse; is your enemy. That gives you a very great weakness against collectivity.

You see, a heated man never realises that he’s an angry man and that’s the base of satanic forces, because they act on you because they’re angry with you; they are jealous, may be any reason – they’re angry with God.

The whole base is anger and hatred. So the second point is, we should see: have we got anger within us?

If you have anger, you cannot enjoy a sunshine, you cannot enjoy a flower; you cannot enjoy anything. Ultimately, you can’t even bear yourself; the best way to punish such a person is to put him in a jail, alone, then he faces himself, then he gets rid of it.

That’s the best way, I think; there’s no other way I can understand – that separate him.

Let him put into seclusions; when he goes through the seclusion, he’ll have to face himself and then he looks at him, gets angry… hee, hee, hee, hee. And then that anger goes away.

If you keep with them with others, you see, then he has a chance to get more angry; maybe he might grow into his anger more.

So, the Kama, krodha, madha – madha is the third thing. Kama, krodha, madha.

Madha is what you call – is the pride. Or pride is a decent word: vanity. It comes out of ignorance: if you are supposed to be good-looking … I don’t know, they call it –

understanding of good-looking and beauty is also so different, that I used to think somebody is a very ugly man and it seems that he’s supposed to be handsome, according to Western standards. I said, “Oh God, how can he be handsome?” “Yes, he’s very handsome, Mother.” And I was surprised that how, according to Indian standards, nobody would marry such a man, you see. But such a man here is a very handsome man. Is most surprising that how our ideas of beauty also change.

But I would say in this, fundamentally, one should understand that those people who normalise everything by their thinking … you see, “The beauty should be …” means this. “This thing, face should be such, the nose should be such and this and that” – is all being sort of measured out you see: “This is beautiful.” Then, all these ideas of beauty that are thought up – not spontaneous, not spontaneous, again I say – are not beauty.

So, people who have pride about these things like, “Oh, I have a very beautiful house.” May be the ugliest house you could think of; could be the ugliest, I tell you, some of the houses I just couldn’t enter in, I felt like vomiting.

And, for some people, it’s the house one should go and visit, it seems: all bhoots sitting here and there. If it was a beautiful house, no bhoot would enter in. Is a suchita – is the … beauty is in purity. Purity is the expression of beauty: if you have no purity, there cannot be beauty.

[Aside: Now, will you please listen to Me and then take a photograph. We have been trying for one hour and you’ll try for three hours you cannot get it, so you’d better listen to Me.]

Now, the purity of a person is very important and then, once you have purity, you have no pride: you become prideless, absolutely prideless. Because that is also a kind of a stigma.

When it is purity, everything drops out.

So, to be proud of something, or vain – I mean, all pride so called, are vanity: nobody’s rightly proud.

You have to be proud of your virtues because you enjoy them: you have to be proud of things of which you enjoy – enjoy, not happy but enjoy. Again, discrimination is needed.

Now, when you start judging yourself like that, you will be amazed – best is to judge by children’s reaction; not by a bhooty child, but a good Realized soul child.

Some women – you see I’ve seen, dressed up with all that thing and everything like that, you see – and when a child sees, he starts, “Heh, heh, heh, heh!” You see, he can’t bear the woman; and men are running after her, you see, you can’t understand: a child just can’t bear.

I have known many such cases, you see, where the children would not look at them, they just start, “Ha, ha, ha!” like that. And best experience I had, when I was going …

Once, I went to Japan and we had a lady with us – very self-conscious American lady, dressed up like that and, I don’t know, she had put some sort of a big thing on her head; God knows what was that. She took about three hours to get ready; she went to a beauty salon and this thing, because we were going to see some big man there.

And, this fellow had a house which was approached by a long road where you had to climb up something: funny man.

So we went there. Now this, on the way, on the left-hand side of that road there were some little houses from where little, little children – Japanese, very sweet children – came up to see. And they just rushed to Me, and I was playing with them. Suddenly, one child looked up and this one was there and she started, “Aah, heh, heh, heh!” And all everybody, “Aah, heh, heh!” – they all ran away! So we caught hold of the child, I said, “Why are you running away?” So he said something in Japanese, so I asked the interpreter what it is. She said, “I’ll tell You later, but let the child go away.” Then I asked, “What was the child saying?”

“That she’s a witch.” And this lady had spent so much money, three hours dressing up herself – I don’t know what she was looking like, but the child … “She’s a witch!”, you see, they all ran away. And this child was pulling himself saying that but I couldn’t know what was that!

So, this is it: so-called beauty of men and women is vanity. Their houses, their possessions, their positions – all this pride is nonsense. The one who owns something has no pride, because he really owns, you see.

When you really own – I mean, when you own everything, why should you be proud? But the way we are proud of our noses and eyes … sometimes I feel you don’t own them. I mean, if they’re a part and parcel of your being, what is there to be proud of? So, is madha: is madha.

Then the third [should be 4th, see below] one comes as matsara. Is the one – the way we are sort of impressed by others’ things and we get jealous of other things.

You see, even the jealousy can be subtler: like if I pay attention more to someone or somebody is more allowed to come and see Me – supposing, by any chance – then people get jealous of that as well.

On the contrary, one should know mostly I am looking after the people who are more affected, so may be that there’s something wrong with the person, nothing to feel jealous.

So, to be jealous of such a person … so this is – the person who comes to Me feels madha, is the pride, that he comes to Me and the others feel jealous of him, but he is, poor thing, going down every day, and the others are jealous of him. So, this is the thing, is matsara.

So we have got, now how many I have told you? [Yogis: Four] Four. Now, another is attachment and attractions to people; this is the worst of all because the bhoots are always combined with bhoots. You see, in a group you’ll find this group goes together; all the bhoots of one place combine together: you can make it out.

In India, when there are people of different places, you see – Australia, England, say Switzerland … and in that also Cambridge, Brighton … Then we can say in India also, you see, you have to come to one little … small, little … we can say, group from [SOUNDS LIKE Tambarat, alright. All these, you see, you can suddenly find them combined together, suddenly; they all sit in groups. You can immediately make out; you can say, “Tambarat group-hood is there, and this group-hood is there.”

You see, grouping – grouping is one of the ways people show the moha. Then it can go down: “My daughter, my son, my this thing …” I mean, our country is the worst in this you see: “my wife, my husband. My wife must have this.” “Why? Why should your wife?” “My wife must have a bed. My wife must have a …” Why? Why? Why your wife is so special? I mean, she’s a wife like anybody else … “My child must have this.” Why? Or, “I must have this.” Why? This is moha, moha – is to say that, “I must have this for mine. My, mine.” First, ‘I, my, mine’ – you can put it; three. I, my, mine.

These words should not be pronounced: it should be ‘our’. You must have noticed I say so many times, ‘I’, who is ‘Absolute I’; I am absolutely alone, single.

But so many said, “Our” – I say “Our disciples, our disciples.” Now, who are the ‘ours’? It’s Me only. Who else is there? But so many times, “Our disciples are there, our this thing, our …

“When Gregoire wrote his book, I said, “Don’t say ‘I’, say ‘our’, ‘we’.”

So, you should never talk in ‘I’s but talk in ‘We’ or at the most, if you have to talk about yourself, you should say, “this Bala”: “This Bala wants to go.” So, you are separated from Bala, in the third person.

So the ‘I’ must be dropped out and off because you are finished with it now; that’s finished. You are no more that ‘I’ which was closed down. So no more ‘I’ exists; just try to open out yourself, to be one with the collective.

This is moha. Then it can be very subtler and subtler: “My country.” Say, to be proud of India, now I am supposed to be born in India – sometimes I am so ashamed to be an Indian; so ashamed to be an Indian, you can’t imagine. I mean, then I feel, if My hair were blond, I would be a happier person.

Sometimes, I’m ashamed to be British, when I think the way they behave towards other countries.

And sometimes I’m ashamed to be a developing country, and sometimes I’m ashamed to be a developed country – because I can enter into any personality.

But I’d better try not to be any one of these where I feel ashamed. [Mother is laughing] There are good and bad points in everything, so why to get attached to anyone?

Because everybody has 50/50 percent, so no use getting attached, you see – who is Indian and who is British: it’s made by human beings only.

God has not made you like that. He just created one world; is crazy human beings they have done this nonsense, you see.

So what is there to get attached to someone? Or detached; everyone has got good points and bad points. So, how are you to say, “I don’t like this man, I don’t like that man.” What is there to say? I mean, if I was to say like that, as I’ve said many a times, I would have been left high and dry! [Mother is laughing] I don’t think I would have a single companion maybe. So, whom to discard and whom to get attached? So this [is] moha.

And another is the desire to own something, of possessions: lobha. I see, say, a very nice…what is this set is? Television? No.

Yogi: Stereo.

Shri Mataji: Ah?

Yogi: Stereo.

Shri Mataji: Stereo, stereo, very good stereo with Bala, then I must have it!

[Bala says, “It’s Yours, Mother, it’s Yours!” All laugh.]

I don’t know even how to operate, though I want to use it by all means (Shri Mataji and yogis laugh). You see, it’s like that. This is, is to try to have something which you have.

Say, I was coming in Tambar – I was looking out, what should I buy from Tambar? So, why? What is the purpose? I bought two things with – Philip, you remember? He might have forgotten. We went to that shop, because that place, these things has been looked by many people have seen this. It’s a beautiful thing, has good vibrations.

So, through those things, I can put My attention onto the people who live there. So I always go and purchase something from a shop there, somewhere, which was on the outside where people were seeing it, you see: they were coming, going, seeing, and their attention has been there. So through that I can work out My attention on these people who have put attention on a thing.

That’s matter, and that is how a matter is useful; without matter, God cannot manifest. He had to materialize Himself also in a form to talk to you. And there has to be a form through which He has to act and that’s how I have to get something like that.

But when I find that this is all right, I’ve used it, then I’m not attached; I give up anything. You like it? All right, have it, just have it!

When I have it with Me, I use it for a purpose, and when I want to use it for someone, then I’m generous, then I say, “All right, have it.” I use it for My generosity, in both ways.

So, if you want to possess something – to have an attraction for something that you want to have – it should not be for your self-indulgence, but for using it for your generosity. Buy it for somebody, best is; never buy anything for yourself, should be the principle to begin with.

And do not … now supposing you say, is of course, this is very nice, “I must buy this for X, Y, Z,” – somebody else, another Sahaja Yogi – how many would come forward to buy? It’s for yourself and who?

Now let us see from our budget how much do we spend for buying things for others, apart from Mother; Mother you would, but apart from Mother.

All right? So, this is how we should get rid of our moha. Enjoy [INAUDIBLE, sound cuts out] neutralizing thing is there – enjoy what you give and do not enjoy what you possess: is the best way to enjoy your generosity, and then you’ll be amazed that you will rise.

Now, this is all for your own ascent; most selfish thing I’m teaching. This is the most selfish things, as you can say, swartha – swartha is called as, if translated directly, it means selfishness – but ‘swa arth’. ‘Swa arth’ means …meaning of your Swa is your Self; Sanskrit language very clever. Selfishness itself means a self-fish, see?

Even there is Self – I don’t know why fish. But – in English language I don’t know – but in India fish is shubha – auspicious. So selfish must be meaning that it should be auspicious for your Self: self- fish. But if the Self is all right, and the fish is smelling or rotting, then it becomes self-fish – dirty one, isn’t it?

That’s what it is, but it must be the meaning is auspiciousness for your Self.

So, this is the real selfishness, if you like the word. This is for your good, that we must be careful about, that we are always attacked on our weaknesses and not on our strong points.

We should never be identified with our weaknesses; never justify them. Never justify them; otherwise they will go deeper and deeper and deeper.

Otherwise, one man will say, “Oh, is I am so … I give up.”

It’s all right, that’s the thing Sahaja Yoga is doing all the time; you don’t know if there’s a circle going on. You are thrown out of Sahaja Yoga circle. And you’ll be thrown out just like that, like a tangent you’ll go away and you’ll never return back, and then where you will go, God alone knows.

As it is, who are you without Sahaja Yoga, just think of it. What is your identity?

You are nothing. So, one has to remember that not to praise your weaknesses, not to support them but to be looking after it.

Now, a person who has a particular weakness – for example, say of … we can say a very mild one, like is of keeping Mataji’s photographs; see, a simple thing. “After all, Mataji’s photographs are there, why not I keep to myself?” Even, such a subtle thing is a weakness: Mataji’s photographs are to be enjoyed by everyone. Your possessions are to be enjoyed by everyone.

There’s nothing like private in Sahaja Yoga, that you enjoy – even your wife is to be enjoyed by everyone as a mother. Even your husband is to be enjoyed as a father by everyone.

Relationship may change, but we should allow our homes, houses, everything, to be enjoyed by everyone. Now, if both are Sahaja Yogis, there should be no problem; if one is a Sahaja Yogi, then I can understand. If one is a Sahaja Yogi and the other is not a Sahaja Yogi, then it’s a big problem, all right; because the possessions belong to one person and another person is not a Sahaja Yogi, then it’s very difficult. But, when both are Sahaja Yogis, then there should be no problem – is to be enjoyed by everyone; there’s no objection on that point.

Once you realize this point, that you will be attacked on your weaknesses, you’ll be very cautious and careful about your weaknesses; be careful about your weaknesses, because these satanic forces are going to pull you down. All the possessions come to you on your weaknesses. Now we’ll see the other side of it, the [SOUNDS LIKE rhapani].

There is one more side. [They haven’t come as yet. Who? They have come? Where are they? They sit outside, are they listening to Me?

Alright, good idea. I just…]

One more thing, one other side which I must tell you. Now the bhoots that come into us, they come from outside. Now this is another thing.

Despite our [UNCLEAR] they’re outside. The bhoots that come from outside, how to save yourself; they also, if they have come through gurus, then I have told you how to get rid of it – must go on saying, “Mother, You are my Guru, You are my Guru, I am my own Guru, I have nothing to do with that”, you know all that. So try to work it out; certain gurus have got their own names as rakshasas, you should know to get rid of them, and beat them out, and that’s how you can work it out.

They also work on your weaknesses of, say, somebody wants to be a great leader in Sahaja Yoga, they’ll come: outside.

Somebody wants to be obstinate, they’ll come. Somebody wants to be showing off, they will come. Now, they can become very subtler, you see, there’s someone who’s talking ill about Sahaja Yoga or even slightest doubt, never listen to that; never talk to that person: that person is possessed. What is there to doubt Sahaja Yoga? What is there to doubt?

It’s more than sunshine: there’s nothing to doubt about Sahaja Yoga.

Anybody who doubts, you just say, “I have nothing to do, I don’t want to talk to you,” because he is possessed; anybody who is not surrendered to Sahaja Yoga or to Me, you are not to look at that person. Have nothing to do with that person, just get out of it: “Nothing doing, we don’t want this filth.” That person will improve, and you’ll improve also.

But, if you allow that person, you see, to come round, and talk to you, be sweet to you, then don’t talk against Sahaja Yogis, “We have seen the light, you have not seen the light, so shut up. We don’t want to hear a single word of it.”

It’s like sunshine: we have seen it, it has worked with us. Those who are doubting people, have nothing to do with them and you will be amazed how you will be saved.

Anyone who says, “Now I will have nothing to do with Sahaja Yoga”, you say, “Get out! Immediately you’d better not do it,” is the best. “Leave us, spare us, get out.”

Anybody who tries to show we are… “Oh, I need all the sympathies of the world,” and all that – some people are like that, “Oh, I was about to commit suicide …” Tell them to commit suicide immediately. Do not play into the sympathies of the people also, you see these are how the bhoots come in – “Oh, I am very sick you know, I deserve this, that …” “All right, go to Mother; use photograph, do this, but we are not going to cure you, nothing doing.” Because if you start curing a person, you’ll get sick yourself and you will have a problem for your Mother; it has happened with so many people.

Recently there was a case, and a lady was trying to commit suicide. I told them, “You’d better tell to commit suicide,” and she was shocked. Because, you see, this is a very subtle thing that we want to be compassionate. Are you more compassionate than God is? Are you? You are not. Let it to happen through God; you just don’t try to help a person to get cured; none of you should try. I will tell you when you have to do that, not now.

Just now, you people do not try to cure people; if somebody wants cure, all right, you can vibrate the lemons and give them – that much you can do, you have that much power. You can vibrate the water and give, because you are Yogis, no doubt. But you do not personally touch that person. Please do not do it. You’ll be affected, and very badly affected: some of them are suffering from horrible diseases and, if these diseases grow into you, you would not know how to control it.

So please do not try to check them or do anything – give them a photograph if you want; they can use the photograph, ask them to sit in the water. After using the photograph, tell them to keep the photographs to themselves: do not take it back. Be careful on this point so that they do not attack you; this is one way they attack you.

Then, a person who is very hot-tempered, better recede from such a person because, if you try to argue with that person, you’ll get the bhoots upon yourself. If somebody is angry, you say, “You are heated.” Finished; don’t talk, just don’t talk to that person, have nothing to do. Because you get the bhoots upon yourself, you see.

You are not to neutralize such a person, just get out of it.

Try to remember what I have said to you, that you are not to go on fighting or arguing with anyone whatsoever; if somebody is argumentative, let him be argumentative. Do not go and argue; you

can tell Me about it, I’ll treat that person, all right. You should not take things into your hands: God is operating His own Laws, you should not take His Laws into your hands and start operating.

First of all, one should know either you are attacked from the Left or the Right – the Right people are the ones who come and attack you by their operation; with such people you just “Shut up!” from them and they’ll be all right.

If they’re left alone, they will know what they are. They talk loudly, assertively and all that … just keep them out; don’t have a relationship with them.

Obstinacy: some person is a very obstinate person – just give up, give up.

You have not to cure them, you have not to save them, you have not to achieve anything. If they are obstinate, you are obstinate, finished: you have nothing to do with them. You go ahead: what’s the use of getting stuck with an obstinate man or an obstinate woman? This is what one has to realize and one has to go further with it.

Now, you think about it, you will get the inspiration and you will know how to manage these negative forces away from you.

Avoid all external attachments that you have: like somebody is very much used to TV – better not see. Somebody used to so much cinemas: better not see. Somebody used to this: better not do it.

Gradually, you will find you will be very discriminate.

For example, I don’t normally like sopranos very much – the way they go on … “Hoh, hoh, hoh …” All sopranos are not good, but there’s so many, like Elisabeth Schwarzkopf, have you heard of her? Oh, she’s a genius, she’s a genius, I tell you. Oh, what a beauty she is.

So, then the thing – everyone who is a Sahaja Yogi is not good, and you need not bother about every Sahaja Yogi: keep company with the people who are good Sahaja Yogis, who are surrendered, who are humble, who are collective. Start forming a group of Mother; this is My group, which is absolutely surrendered to Me, and those who are not bothered about other things. Such a group should be formed, gradually this group will gather and this surrendered group will come together, and you’ll be amazed – we’ll create a beautiful world.

This is how it should work out; try to keep to people who talk good of Sahaja Yoga, who talk about Sahaja Yoga, who think about Sahaja Yoga, who work out Sahaja Yoga, and a group can be formed. And forget all others; just forget. You have no duty to them, you owe no relationship to them: you are here for Sahaja Yoga and you are not going to sacrifice it for anything whatsoever.

Because, you see, such a person will have something – for example, a man like this will have a car, and you have a convenience to travel by car, so you stick onto that man. May have a house; they will give you a house to live in – all right, you’ll stick onto that person.

Some sort of more material convenience such a person will have, and you will just stick onto that person because you have that material convenience. So be careful: though he talks ill about Sahaja Yoga, doesn’t matter, “But you know he’s little nice, he’s generous.” Supposing he lends you money, oh, then “He’s nice.”.

No! Some sort of a thing, I’m saying: some snag is there. So, be careful about it; some material advantage will be there. Doesn’t matter, you can walk, you can take a bus, doesn’t matter.

So, because of this material comfort, you might, you might fall for it, so be careful on that point – that all these bhoots are material and they attack on your material attachments. And see to it that you get rid of those material attachments.

In one word is that, see your material attachments and the things that, so-called, comfort you. You should only seek the comfort of your Self. And only the praise of your Mother is going to comfort your Self, take it from Me, which is told by Adi Shankaracharya long time back. And I wish you would understand that, that there’s nothing else that is going to comfort your soul. Forget all about these things, even if you have to walk – go on singing the praise, finished. You’ll not feel anything, that’s how it is going to work out.

Today is the day for Me to declare certain things – as Krishna has said that, “Surrender your Self.” “Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja”. “Give up all other attachments and religions” – religions means the temperaments that svabhava, the ones you have developed – “and surrender unto Me”.

Surrender unto Me, surrender unto Me. This is what you have to understand, otherwise it’s not going to work out – haphazard ways, half ways – it’s not going to work out. This, if you learn, you have solved the problem.

We should not do during the Puja – after the Puja we’ll have the photographs so that you concentrate on the Puja, all right?

Now today, because it is a Krishna’s Jayanti, I thought that we should have a Gita for you, and I’ve told him to read Gita, so that when all these things are done, your attention should be on Gita, what he reads. He has to read it loudly and …

Where is the water? No, not that, for washing the Feet. Now put the three leaves. You see, you put the three leaves. Big leaves, under that, under that, under the kumbha. No, no, under the coconut. Other way round, under the coconut. I

think too big are alright, these ones are alright. Three ones, yes, these dark, dark ones are alright, three. Yes now, put it on top here.

Now, before he reads Gita, I will tell you the basics of these two chapters which one should understand.

Is, first is Sankhya yoga, Sankhya.

Sankhya means Sahaja Yoga, we can say, but Sahaja Yoga is a combination of Karma Yoga and Sankhya Yoga: is both. The first part of Sankhya Yoga… The first part of Sahaja Yoga is that you get your Realization. That means your awareness is to be enlightened, you should have the knowledge to begin with: that is Sankhya Yoga, that you meditate and you achieve your Realization is the first part, is Sankhya Yog.

That is the first thing Krishna has said that you achieve. Then the Karma Yoga is – actually should start after that.

That is Karma Yoga. And whatever He said about Karma Yoga is actually after Sankhya Yoga has to be [there]. Sankhya Yoga is the first thing He preached and then He said about Karma Yoga; that you cannot do Karma Yoga before Sankhy. Yog.

But this is a trick of Shri Krishna. So, those who try to do Karma Yoga before Sankhya Yoga are mistaken people.

Moreover, He has tried to show that there are no two things: they are one.

But they get two, become two because, if you put the Karma Yoga first, and then the Sankhya Yoga, it would be like, say a telephone which is not connected: you go on telephoning. That

telephoning is Karma Yoga and then you’ do the connection, so this is wasted, and that is wasted. So what you do is to first of all connect, and then you do the Karma Yoga, so both things become one. All right?

Once you understand that without connection, you cannot see your Ego, you cannot see your Super-ego, you’ll go on with your ego all the time, and you’re not aware of it at all.

I mean, with Sahaja Yoga also you do, but with Sahaja Yoga at least you get aware of your Ego, you get aware of your Super-ego.

So, first you do Sankhya Yog and then Karma Yog, is the thing that He’s trying to say and, whatever He has said in Karma Yoga is after Realization, after Sankhya Yoga. So, first He talked of Sankhya Yoga then [UNCLEAR].

Now, He says that those who talk of them separate are not wise, that’s how He neutralizes. But He has created this mystery 6.000 years back, because He wanted people to go around the world, you see?

Because they wouldn’t understand; let them telephoning – go on telephoning, telephoning, telephoning.

If you tell them, “Don’t do it,” they’ll be angry: their ego will come up. So He said, “All right, go on telephoning, telephoning, telephoning, then when you’ll be tired, you don’t get any connection, then you’ll come back and you’ll say, ‘Mother, it has not worked out’, then the Mother will be here and She’ll tell the Truth.”

That’s why these six thousand years you have been telephoning, telephoning, telephoning. And that telephoning is Bhakti Yoga but that is, comes the third stage.

First you get your Realization, secondly you work it out, perfect it and then indulge into Bhakti, into joy.

Now, these are in three stages: first you get your knowledge – means your intelligence on your brain and that part, the Virata, [UNCLEAR Sanskrit?]. Means you achieve the Sat; Sat part of it – the Truth.

Then second, you do the attention: Chitta – action. That’s Karma Yoga. And third, you do Bhakti, is the joy. Enjoy: you sing and praise, that’s all. Is combined like that.

So, He has put three things – actually they are one, stage by stage.

But for befooling people, He said, “You can do anything before” – I don’t know if He has said it, but He might have said it: He’s very clever.

So what to do? People don’t want to take by stages, you see. They want to do first of all; I have seen many people who would like to ‘do’ Sahaja Yoga more than achieve it.

All right, so now in these two chapters, you will find out. Now, when He says “Yogi”, it means Sahaja Yogi, all right?

Now, can somebody – who is going to wash My feet today? Somebody from here. Now you need not, we have just now in My presence.

Now please don’t pay attention to yourself. (Inaudible because some sound covers the voice). But surrender yourself. Alright? Now. Now, who is from this place? Come along. Now, who else? Come forward, come along, come along. Rachel and all these people. Come along. Where is your

husband? Come, you should sit forward. Come along, come along, come along. All of you should be in front. Come forward, you come forward all of you, you all come forward. Specially those who have not yet washed My feet and all that should be forward. Come along. I would suggest that let somebody else, let Warren read it. Alright, and you do the washing and all. Come along. Use that. Come along Warren, come.

It is to be – it’s in English language, it’s alright. Do it loudly. You missed time there, or somewhere? (Warren: “Chapter four and five, ok? Chapter four and five’. )

Shri Mataji: You can stand there, on the top of that, I don’t want to… yes, on the green one. (…) Now listen to him, that’s very important.

Now, those people who are here…. Chaya? It’s here. Where is she? Alright. No, where will you throw it?

(Yogi: We are going to wash it onto the tree.)
Shri Mataji: Alright, come along. Little more. Now you read it, fourth chapter and fifth.

[Warren starts reading, Shri Mataji sometimes comments some parts while Her feet are being washed]

Chapter 4:
Warren: Shri Bhagavan said: I taught this immortal yoga to Vivasvan, the sun god.

Shri Mataji: “Sun God. Now who is ‘Sun God’? You know Christ.”
Warren: Vivaswan conveyed it to Manu, his son, and Manu imparted it to his son, Isvaku.
Thus handed down from father to son, Arjuna, this yoga remained known to the Raja Rishis.

By great influx of time, however, it has more or less disappeared. The same ancient yoga as this has been imparted to you by Me because you are My devotee and friend, and also because this is a supreme secret.

Shri Mataji: Now see, He told it to only Arjuna, to nobody else. This is not a mass thing, it’s only individualistic.

Warren: Arjuna said: “You are of recent origin, while the birth of Vivaswan…”

Shri Mataji: “This is quite a, quite a common thought – ‘You are a recent origin’. Me too, they think so.”

Warren: …while the birth of Vivaswan dates back to antiquity. How then am I to understand that you taught at the beginning of creation?”

Shri Bhagavan said: “Arjuna, you and I have passed through many births. I know them all, while you do not, O chastiser of foes. Though unborn and immortal, also the Lord of all beings, I manifest Myself through My own Yogamaya, or divine potency, keeping My nature…

Shri Mataji: “Where ‘I’ is, you should know this is Me, all right? Then you’ll understand.”

Warren: … keeping My nature completely under control. Arjuna, whenever there is decline of righteousness and unrighteousness is in the ascendant, then I body Myself forth. For the protection

of the virtuous, for the destruction of the evil-doers, and for the establishment of Dharma on a firm footing I am born again from age to age. Arjuna, My birth and activities are divine, he who knows this in reality does not take birth again on leaving his body but attains Me.

Completely rid of passion, fear and anger, wholly absorbed in Me, depending on Me and purified by the penance of wisdom, many have become one with Me…

Warren: … purified by the penance of wisdom, many have become one with Me even in the past. Arjuna, howsoever men approach Me, even so do I seek them, for all men follow My path from all sides.

In this mortal world, men seeking the fruition of their activities worship the gods, so success born of action follows quickly.

The four orders of society, namely the Brahman, the Khatriya, the Vaisyas and the Sudra were created classifying them according to their prenatal qualities…

Shri Mataji:- That’s their aptitudes, aptitudes.
Warren: And apportioning corresponding duties to them.
Shri Mataji: Brahmanas are the ones who are seekers of God.

Warren: “Though the author of this creation, know Me, the immortal Lord, to be a non-doer. Since I have no cravings for the fruits of actions, actions do not contaminate Me. Even he who does know Me, in reality is not bound by actions.

Having known thus, action was performed even by the ancient seekers of salvation.

Therefore, do you also perform such actions as were performed by the ancients in the former times. Even the wise are at a loss to know what is action and what is inaction.

Therefore I shall expound to you the truth about action, knowing which you will be freed from its evil effects.

Shri Mataji: “Now this is after Realization, you try to understand. So.”

Warren: The truth about action must be known, and the truth of prohibited action must also be known. Even so the truth about inaction must be known. So the mysterious are the ways of action. He who sees inaction in action and action in inaction is wise among men. He is a yogi who has accomplished all action. He whose undertakings are all free from desire and thoughts of the world, and whose actions are burnt up by the fire of wisdom, him even the wise call a sage. He who having totally given up attachments to actions and their fruits…

Shri Mataji: This is for you people.

Warren: …has got over the dependence on the world and is ever satisfied, does nothing at all, though he may be ever engaged in action. He who has subdued his mind and his body, has given up all objects of enjoyment and has no cravings, performing sheer bodily action, such a person does not incur sin. He who is contented with whatever he has got and unsought, is free from jealous

and has transcended all pairs of opposites, such as joy and grief, and is balanced in success and failure.

Such a karma yogi, though acting, is not bound. He whose attachment has gone, whose mind is established in knowledge and who acts for the sake of sacrifice, all actions of that liberated man melt away.

Shri Mataji: “‘The liberated man’: now you see, the fools who don’t understand this – without liberation, they start doing all this action; you cannot do it.

Warren: The sacrificing which they … in which the oblation is poured is Brahma, the oblation itself is Brahma, even so the act of pouring the same into the fire which is again Brahma, by the sacrificer who is himself Brahma, surely is the goal to be reached by him who is absorbed in such sacrifices Brahma is also Brahma…

– “Brahma is all-pervading power, you can say.” Warren: Is the absolute.
Shri Mataji: Divine love is Brahma.

Warren: Other yogis offer sacrifice in the shape of worship to the gods, others pour into the fire of Brahma, others sacrifice in the shape of the Self, through the sacrifice known as the perception of identity. Others offer as sacrifice..

Shri Mataji: Now you understand?

W… others offer as sacrifice their senses of hearing, into the fires of self-control. Other yogis again offer sound and other objects of perception into the fires of the senses. Others sacrifice all the functions of their senses, and functions of the vital airs into the fire of Yoga, in the shape of the self- control, which is kindled by wisdom. Some perform sacrifice with material things, some offer sacrifice in the shape of penances, others sacrifice through the practice of Yoga, while striving souls observing austere vows perform the sacrifice of wisdom through the study of the sacred texts.

Shri Mataji: All these things you can do.

Warren: Other yogis offer the prana, breath, into the aprana, even so others the aprana into the prana.

There are still others given to the practice of pranayama, or breath control, who having regulated their diet and control the course both of the prana and the aprana airs, pour their life-breaths into life-breaths. All these have their sins destroyed by sacrifice and know the truth about sacrifice.

Arjuna, yogis who partake of the nectar in the form of the remains of sacrifice attain the eternal Brahma. To the man who does not offer sacrifice even this world is not happy. How then can the other world be happy?

Many such forms of sacrifice have been set forth in detail through the mouth of the Vedas.

Know them all has begotten the reactions of the body, the mind and the senses. Thus, knowing the truth about them you shall be freed from the bondage of karma, through their practice. Arjuna, sacrifice in the form of knowledge is superior to sacrifice performed with material things. For all actions without exception culminate in knowledge, O son of Kunthi. Attain this knowledge by all means, if you prostrate yourself at the feet of the wise, render them all forms of service and question them with a guiltless heart, again and again, those wise seers of truth will unfold that knowledge to you. Arjuna, acquiring that knowledge you will no more be subjected to delusion like this.

And through it you will see all beings first in your own Self and then in Me. Even if you are the most sinful of all sinners, you will cross over all the sin by the raft of knowledge.

For as the blazing fire reduces the fuel to ashes, Arjuna, even so the fire of knowledge reduces all actions to ashes.

In this world there is no purifier like knowledge. He who has attained purity of heart through the practice of karma yoga, automatically realizes it in the self in course of time.

He who has fully controlled his senses, is exclusively devoted to spiritual practice and is full of faith, attains knowledge.

Having gained knowledge he immediately attains supreme peace in the form of God Realization.

He who lacks discrimination, is devoid of faith, and is possessed by doubt, is lost to the spiritual part.

Shri Mataji: Here He says possessed by what is in the Supra-conscious.

W.: For the doubting soul in particular, there is neither this world nor the world beyond, nor even happiness.

Arjuna, he who has dedicated all his actions to God according to the spirit of karma yoga, whose doubts have been dispelled by wisdom and who is self-possessed, actions do not bind him.

Shri Mataji: “‘Self-possessed’ – possessed by Self.”

W.: Therefore Arjuna, cutting asunder with the sword of knowledge this doubt in your heart born of ignorance, establish yourself in karma yoga, in the form of evermindedness, and stand up for the fight.

Chapter five.

Arjuna said: Krishna, You extol Sankhya Yoga, the yoga of knowledge. And then the yoga of action. Pray, tell me which of the two is decidedly better.

Shri Bhagavan said: the yoga of knowledge and the yoga of action both lead to supreme bliss. Of the two however the yoga of action, being easier to practice, is superior to the yoga of knowledge. The karma yogi, who neither hates nor desires, should be ever considered a sannyasi.

For, Arjuna, he who has transcended the pairs of opposites, is easily freed from bondage. It is the ignorant, not the wise, who say that Sankhya Yoga and Karma Yoga are productive of divergent results. The one who is firmly established in either gets the fruit of both, namely God Realization.

Shri Mataji: Means, supposing you are Realized a little bit, not much. In the sense that you haven’t touched suddenly the highest, which happens. Most of the people that you are, it happens that your achievement, with your Kundalini, is not of the ultimate. So, when you do Karma Yoga, which is easier, through which you achieve.

Sankhya Yoga can be that you achieve your Realization; you meditate in the jungles, go stay there, keep away from all the worldly things, meditate, meditate, meditate and try to rise. But such people are absolutely useless, I have seen.

My own experience is that such people are useless for all worldly things: they cannot be compassionate; they cannot come down from their levels. When they come down, they again get contaminated.

So, the second thing is very easy: that you get your Realization and start on the Karma Yoga, cleansing yourself.

Once you have done your cleansing, you achieve it because it is immune, immune to everything.

W.: By the supreme state which is reached by the sankhya yogi, is attained also by the karma yogi, therefore he who sees sankhya yoga and karma yoga as one, so far as their result goes, really sees.

Without karma yoga, however, sankhya yoga or renunciation of doership in relation to all activities of the mind, senses and body, is difficult to attain. Whereas the karma yogi, who keeps his mind fixed on God, reaches Brahma…

Shri Mataji: Means, you don’t become a Sanyasi; now, it’s for Bala! You don’t become a Sanyasi, you work here: is easier, definite, sure-shot.

W.: … he reaches the Brahma in no time, Arjuna. The karma yogi who has fully conquered his mind and subdued his senses, whose heart is pure and who has identified his self with the self of all beings, remains unaffected even though he is performing action. The sankhya yogi, however, who knows the reality of things, even though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, passing urine and stools, taking and opening or closing the eyes, must believe that he does nothing, holding that it is the senses that are acting on the sense objects.

He who acts offering all actions to God and shaking off attachment, remains untouched by sin as the lotus leaf by water.

The karma yogis perform action only with their senses, mind, intellect and body as well, withdrawing the feeling of meum in respect to them and shaking off attachment simply for the sake of self-purification.

Offering the fruits of action to God the karma yogi attains peace in the shape of God-realization…

Shri Mataji: “This is only possible after Realization; how can you offer action? Fruit of action – you cannot.”

W.: Only then he attains peace in the shape of God-realization. Whereas he who works for the selfish motive, being attached to the fruit of action through desire, gets tied down.

The self-controlled sankhya yogi, doing nothing himself and getting nothing done by others, rests happily in God, mentally relegating all actions to the city of nine gates, the body with nine holes.

The Lord determines not the doership nor the doing of beings nor even their contact with the fruits of actions.

It is nature that functions deriving its motive power from God.

The Omnipresent Lord does not partake of the virtue or sin of anyone. Knowledge is enveloped in ignorance, hence it is that beings are constantly falling into a prey to delusion.

Shri Mataji: See, ‘Prey to a delusion’ – and delusion, if identified with yourself, then God save you. Again, it comes to Me, but what to do? ‘God save you’ means also I have to do it!” (Laughs)

W.: In the case however of those whose said ignorance has been destroyed by the knowledge of God, that wisdom shining like the sun reveals the Supreme.

Those whose mind and intellect are wholly merged in Him, who are constantly established in identity with Him, and are exclusively devoted to Him, their sins being wiped out by wisdom, go to whence there is no return.

The wise look with the same eye on a Brahman endowed with learning and culture, a cow, an elephant, a dog and a pariah.

Even here is the mortal plane conquered by those whose mind is established in equanimity, since the Absolute is free from blemish and equanimous, hence they are established in the eternal.

He who with reason firm and free from doubt rejoices not on obtaining what is agreeable, and does not feel perturbed on meeting with the unpleasant, that knower of Brahma lives eternally in identity with It.

He whose mind remains unattached to external enjoyment, derives through meditation the unmixed joy which is inherent in the soul.

Then that yogi, having completely identified himself through meditation with Brahma, enjoys eternal bliss.

The pleasures which are born of sense contacts are verily sources of pain, though appearing as enjoyable to worldly-minded people. They have a beginning and an end, they come and they go. Arjuna, it is for this reason that wise man does not indulge in them.

He who is able to stand here on earth, before casting off his body, the urges of lust and anger, he is the yogi: a harmonized soul, he is the happy man.

He who is happy within himself, enjoys within himself the delight of the soul, and even so is illumined by the inner light, or the light of the soul, such a yogi, or a sankhya yogi, identified with Brahma attains the Brahma who is all peace.

The seers whose sins have been washed away, whose doubts have been dispelled by knowledge, whose mind is firmly established in God and who are actively engaged in promoting the welfare of all beings, attain Brahma who is all peace.

To those wise men who are free from lust and anger, who have subdued their mind and have realized God, Brahma, the abode of the eternal peace, is present all around.

Shutting off the thoughts of external sense enjoyments, with the eyes fixed on the space between the eyebrows, having equalized the prana and apana breaths – outwardly and inwardly – flowing within the nostrils, he who has brought his senses, mind and reason under control, such a contemplative soul, intent on liberation, and free from desire, fear and anger, is ever liberated.

Having known Me in reality as the enjoyer of sacrifices and the austerities…

Shri Mataji: Now, this part of Hatha Yoga we have not yet started in Sahaja Yoga, but I will start it gradually. Because the tendency, in the West specially, is to go to extremes, so I don’t want to do it, you see.

W.: Having known Me in reality as the enjoyer of sacrifices and austerities, the supreme Lord of all the worlds and the disinterested friend of all beings, My devotee attains peace.

Shri Mataji: I hope you have followed it now, you see? So, Sankhya and these things you should clearly understand, and is a very good way of understanding what is expected of you – to have the bliss.

And what is to be done is first of all to get your Realization and then become Karma Yogi. Work it out on Karma Yoga: means you do not become a Sanyasi, don’t run away from this world, settle down somewhere else. Because it will be very difficult: you go out of this world, stay somewhere, and when you come back again you become a bhoot. So what’s the use? Instead of that, work it out here and perfect it. So, this is Karma Yoga.

That’s why we don’t like Sanyasis here, because Sanyasis are a different style; they are ascetics, so called. They are really not ascetics, but possessed ascetics. So we have to first bring them in the center and to understand they are in center where they have given up the duality – extreme of this and that.

They have to check it all the time and, when I am here, you should check it. For example, now some people are performing Puja in Scotland; they said so.

I mean, whose Puja are you perform[ing] – My photograph? [ie they’re doing Puja to the photograph, not to Mother].

Can’t you perform your Puja here for Scotland? But I delude. They were not to be here for such an important Puja: I delude, I do it. I have told you I am Mahamaya. That’s how they were deluded with the idea that they will perform My Puja in Scotland for Scotland.

What is the need to go to Scotland? Can’t you perform it here? I mean, I am here, why shouldn’t you be here?

But when they asked Me I said, “All right, if you want to do it, you can do it.” Sometimes, for some people, My photograph is more important than Me. Imagine the delusions!

Yes, so many are like that. And then they’ll say, “Mother, we did the Puja and then this thing happened.” The delusions must show themselves.

Now who else is coming after that? [People keep coming to wash Shri Mataji’s Feet]

Now, somebody can read Devi’s names?

Eleven names, or, say, hundred and eight names? Who can read? Now read, anyone from your group. You can do it. Hundred and eight names, yes. You do it while they are washing. Who are washing? Have you done it? Come along. Rub it, rub it hard, rub it hard, is to pour water. Very good. Rub it hard, pour more water, take more water from there.

(To somebody:) The sari’s looking nice, Phyllis. But you must learn how to wear it, alright? Ask Chaya how to do it.

That’s all, good. May God bless you.

Where is he gone? Good. Now, who else? Rub it hard, hard. Rub it hard, very hard. My feet are very strong. Yesterday there were two people, (…) ladies: they got exhausted while … (She laughs) Rub it hard! Just see which ones are the twenty-one names of the Goddess?

(Yogi: Hundred and eight names?”)
But it is better to have it in English.
Somebody can do it in Sanskrit and somebody can… but very difficult. You’ve got two books, is it? (Yogi: That’s Devi Mahatmya, this is Lalita Sahasranama…)

Hundred and eight names we do it from here. [End of audio recording]