Shri Rama Navami Puja

Chelsham Road Ashram, London (England)

1982-04-02 Shri Rama Navami Puja, version 0, Chelsham Road, London, UK, 82' Download subtitles: CS,EN,ES,FR,IT,NL,PL,PT,RU (9)View subtitles:
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Shri Ram Navami, Chelsham Road, London, England, 2nd April 1982.

(Shri Mataji is explaining how to talk to new people and havans)

So first of all, you should start talking about energies: that these energies are moving within us and how they activate. Then you talk of the third energy which is the One which has evolved us, and that’s how we are here. And you talk about your Self, the controlling part, which is controlling you, the Spirit.

So, if you go on an abstract line, it would be very appealing, these energies. Then afterwards, once you have talked about energies, this, that, once the people – that is within you, – sort of they’ll feel ego, “Oh, we have these energies. We can utilise these energies, do this, do that.” And then you bring them down to Sahaja Yoga, later on. But to begin with let us talk of abstract. Because Indians are different, I mean Western people are different. They are fed up of religion, they are fed up of all this. So, if you talk of religion it gives, creates, a problem. That’s why in the beginning, Vedas, when they were written down, they didn’t talk of God or Deities at all. They talked about God, God the Creator, but just about Brahmadeva. Throughout:  Hiranyagarbha, Brahmadeva, Right Side, they talked. And the whole thing is said, mantra, is like, “bhur, bhuvah, swaha” – three things.

Now, Bhur is actually the Mooladhara, is the Earth according to me, the Mooladhara. Mooladhara Chakra and Mooladhara itself.

Then Bhuvah. Bhuvah is the one which is called the antariksha [the whole Creation], is the one which is all created, so it talks of Brahmadeva. Then Swaha. Swaha is capacity to burn off, of the Agni [fire].

It is so surprising. And then they talk of Maha, Tapah, Tapaha and Maha. “Bhur, Bhuvah, Swaha, Maha Tapaha”. So, when they talk of Swaha, they talk of Maha. Maha is Vishnu, what you call “The Great”, “Allah Hu Akbar.” And of Tapah. Tapah is the one where you have to become a tapaswi, means a person who is going into a penance – that of Christ. And they say that you have to penetrate through the Surya, that is on Agnya – is in such an abstract way – and then you get to your moksha [liberation]. So, they have talked of all the chakras. But if you talk about the abstract part of it, people have no objection, they’ll listen to it, listen as it is a very good thing. There’s no religion as such.

So, today especially I’m talking about Vedas and these havanas we do. When we do the havan it is a yagnya. ‘Yagnya’ means ‘by which you know’, ‘Gnya’ means ‘to know’ – ‘Yag’- ‘nya’. And this is done where you use ‘Swaha’ as the word. That means you use the principle of fire to burn off all that is wrong in you – ‘Swaha’. And you awaken it by taking the different names of the God. And it started at the time of Shri Rama. Today is Ram Navami. I should say it was not started, we should say, but it was very much invoked when Shri Rama lived and they used to do yagnyas at that time. The reason was, the people had just started realising that there is something higher and you have to worship that higher Self, the seers said. And they thought that best thing is to do yagnyas.

Same thing on the left side, of course people started the worshipping of God and dedication to God and all those things. That is bhakti. But mainly what they did before Shri Rama was the yagnyas, Vedas. With which they prayed to different elements – elements have made our chakras – and tried to evoke the Deities of the Elements. But actually, it amounts to the same thing.

So, as a child, Shri Rama was studying with a very great saint, and when he was studying with him, Vashishta was the name of the great saint. And Vashishta had an ashram where Shri Rama and his brothers studied.

(Aside: Come along! Come in, come forward. Give her a chair to sit down. Can you, is there a seat here? I think Gavin can go, lots of seats are there.)

Shri Rama was studying with this Vashishta and they used to come for holidays to father’s place. Then, he had the capacity to kill a demon with only one arrow. It’s called as ekabani. One arrow was sufficient of Shri Rama. And he was a small little child, say about seven, eight years of age. And people were surprised how he could do it. So, whenever they had a yagnya – now these yagnyas were created to awaken, evoke, the Deities inside the spinal cord – actually. And for these yagnyas they used to sit down and do all these havanas the way we do it. But at that time, the rakshasas would come and try to spoil the yagnyas, because yagnyas are to be done with pure heart and with cleanliness and with purity, it should not be insulted, there’s a protocol about it. While they thought that, “If we insult the Deities there, then the Deities will disappear and their yagnyas will be spoiled.” Now these yagnyas were done, in the olden times even, even when Shri Rama was not here. But at the time of Shri Rama also, there were some rakshasas who took a special pleasure in spoiling these yagnyas and Shri Rama as a child would go and protect them from the demons. And the demons would take some sort of a funny form and come like invisible creatures and put some bones of animals and things like that in the yagnya. And that would spoil the effects of the yagnya. And Shri Rama would protect that, as a child. Imagine, as a child he used to do that! They would be doing the yagnya and he would be sitting outside with all his small brothers around him and they would kill the demons who would try to destroy the yagnyas. This is the early life of Shri Rama in which you see how, as a child also, he showed an amount of expertise, you can say, in arrow and bow. So, any time you see a statue – how to make out a Shri Rama’s statue, is to see if there’s an arrow and a bow, then it’s a Shri Rama’s statue.

Now his coming on this Earth gave us the development of the Right Side and so the yagnyas were also on the Right Side. Because first of all when human beings came on this Earth, they were frightened of all the animals who would invade them and all kinds of horrible rakshasas and all those people, and negative forces they would trouble them. So, in that state they needed to create a king, a ruler, who was an ideal king and he would rule according to the laws of dharma.

So, He was the one in charge of that era, what we call as Satya Yuga you can say, but actually, He was here in Treta Yuga. That’s the time when He was here, that’s Treta Yuga, and Krishna came at the time of Dwapar Yuga. And today is the time, when I came it was Kali Yuga. But now, today, the time is of Krita Yuga, the Yuga where work will be done: ‘Krita’ means, “work will be done”. This is the time where work will be done. So how things have moved from one to another?

Now in the Treta Yuga when Shri Rama came, the idea of kingship and rulership started. So, the greatest emphasis was on the goodwill of the people. The people had to have goodwill: for the people and for the king, and for the betterment of humanity. The will, that is the Right Side.

So how to create the goodwill in people? First the leader has to sacrifice and show how far he can go in sacrificing to keep the moral and the goodwill of the people. So the Right Side was created by the advent of Shri Rama because he showed a path of creating among people the awareness that they should be ruled, that they should not be anarchist, there should be one head who should be able to organise, co-ordinate and work out a collective thing.

You see, when we think of a king, we want to oust him because we don’t like the idea of being ruled either. Because he’s not a good king perhaps, or he doesn’t represent that will of the people which is a common will which creates this king who rules for the maintenance of that goodwill. It is a symbolic expression of your goodwill.

So, when you create a law, it is also the expression, common expression, of all the common people, of the common feeling that they should abide with law. It doesn’t come to you that you are a slave, or you are to be dominated, or you have to be put down, but it is only your common will, which is good. The desire of all the people which is the good, righteousness, incarnates as Shri Rama and He looks after that will. Because, supposing an individual may start saying that, “This is not good,” “This is not good.” An individual might take a different attitude about things. But you must have some symbol of that goodness placed onto someone. And those symbols were created to symbolise your righteousness, your sense of good, so that you can be saved yourself! 

Supposing, today, somebody comes and hits you. Now you can feel how bad it is to be hit by someone or murdered by someone, others, so you decide there should be a law protecting you. But tomorrow you may do the same thing. So, what you do is to take out your goodwill, represent it as the kingdom or a king or a governing body. So, the government as it is representing, should represent, also – in both ways. It’s not that it always represents. It may not at all represent, may not, possibly. But, that the government itself should represent the good in you, the purity in you, the pure will to be good, to be protected. And that you should also abide by it. It’s a very mutual thing.

But what happens that, once you start electing someone like that, or making someone like that, or appointing someone like that, as usual, he goes into an ego trip. It’s a simple thing like that. It’s absolutely a simple ego trip. The government gets into an ego trip, people get amazed how people behave. They’ll elect, supposing, a Prime Minister and suddenly you find the Prime Minister behaves like a brute and you can’t understand – “We have elected somebody like a Prime Minister thinking that he will do the good to us.” You see. It’s possible. And then the revolutions take place while people revolt, fight it out. Again, the will of the people fights it and makes it alright.

(Aside: Come, come here over, then come forward…)

So, we have to have something absolute because all these values are changing every moment. Isn’t it? We think that this government did not do so well – for example, we think like that – so we want to demolish this government. Then we bring another one and we find the same thing happening. See, whether you bring a communist or you bring a socialist or you bring a democrat or you have a monarchy, whatever you may have! But still, what happens actually is that, all these things that come up and go away…

(aside: Gavin come here. Can you move forward a little bit so that everybody can be seated?)

…all these changes that take place go on creating a feeling in a man that we should be anarchist. Why should we have any government? Why should we have any king? Why should we be ruled by anyone? Because you find the person who’s ruling is not up to the mark and he is just trying to deceive you. At that point you have to have some absolute standards.

If you have an absolute standard then you can always judge that this king is deviating from the right path, is not doing what a king should do.

A king has to be like Shri Rama. He has to be like Shri Rama. Representing your will, your goodwill, your sense of proper judgement, fair play and righteousness. If the king is not righteous then your collective goodwill will go against the king.

Now you go and throwing one from another. Say, I’ve seen now for example in France: We had one kind of a Prime Minister. He did lots of things which were not good so he was thrown away. So, you had another one kind of one. Now he’s doing another thing, so he’s going to be thrown away. And we are just going, playing games you see. First of all, we have say, Labour Government. We don’t like it. So, then we have another Government, Conservative Government. We don’t like it. Throw it away! Go on playing with it all the time. But in this relativity, we are improving – definitely. We are more aware, understanding the value of these people, and also the public is understanding. But then when too many such people come in who are negative, they also bring down the will, the collective will, very low. And people start identifying themselves with these autocrats or, you can say, those people who are ego-oriented, who have no moral values, who have no fear of God, who deny religion, who deny evolution and the Government starts behaving in such a manner that you are amazed – how this is the Government? Like in Chile and Argentina, the way the Government is behaving and is putting down the people. All these things are happening. You don’t know. It’s such a relative terminology. Like El Salvador, you don’t know what to do over there now – whom to support. Whether to support the Americans, or to support the Russians and all that. 

Now, under these circumstances a Sahaja Yogi can stand and say, “Now, what to do? Should we join this or that?” All is a wasteful thing. It’s just a game going on. Let them break their heads. They are good for nothing. Useless people. So, you cannot solve these problems and you are not supposed to solve them. They must get their Realisation and establish the Kingdom of God. So that really Shri Rama rules on this Earth and not these horrible kings who change their morality every day, who change their ideas every day, those whose will is sometimes for something materialistic.

Like I would say now in our country [UK] we thought that we’ll have Mrs. Thatcher. Good, very good, she’s coming up very well I should say, certain good things she is saying, like self-restraint and all that, those things she’s talking are good things. But what about herself following this? Shri Rama, not only propounded what was good but he followed that. He sacrificed for that and he established his own symbol as a pure symbol of that righteous will, that is within the people, which is the collective righteous will.

Now, for example, you can see clearly how the ego-oriented things work out, first of all, by the misidentifications we can have. Now if you are a communist, you have to be out and out communist! You cannot have compromise between democratic methods and communism. They can’t find any integration. They think that if you have to be this you have to be absolutely this. If you have to be that it has to be absolutely that. But, in Sahaja Yoga, what you find is both are integrated because you have the complete capital and have now to distribute it.

This is a complete integration here. All these ‘isms’ and all that are experiments of the artificial, of the mind, just a projection of the mind, which is, whatever is man-made is artificial, you know that. But what is God made is all integrated. That, whatever you have within yourself, you must give it to others.

Now see for administration also, what happens after Sahaja Yoga. Say, I am your Mother, here, sitting down. You like me to guide you. You like me to govern you. You like me to correct you, you like me to scold you and to even go to a great extent to see that your life improves. Supposing I say, “Alright, I give up. I don’t want to trouble you!” You will not like. None of you will like such a situation where I say, “Alright you are a gone case, I have nothing to do. You get out.” Nobody will like such a situation. You want me to govern you. You want me to look after you. You like that. Automatically you have started liking it. There’s no domination, but you want my domination. You want me to dominate you. You want that all my desire should be dominated – automatically. Why you feel that, “It is alright, it is very good if Mother takes interest in me, corrects me. It’s a privilege”? Why do you think like that? Because by that there is a general good created. It’s a general good created in you. Because you have become integrated. Your body, your mind and your soul, all of them think the same way. They all want the same. There’s no difference. Once there is integration you will find that Sahaja Yoga is the easiest way to live it. But if there is not, then it is no. 

For example, if you are a lazy person, say for example, or you are a very hot-tempered person or you are a sort of a dual person, or you are playing tricks with yourself, you are playing games, then you won’t like Sahaja Yoga. As long as these situations are in you, you will not like Sahaja Yoga. But once this situation is overcome, then you will like it because then you will know that whatever is good for your Spirit is for the well-being of you all and of all the people. Once this well-being comes in, everyone feels absolutely nourished and fresh.

So, the governing part is enjoyable. The correction part is even more enjoyable. And that you are in the attention of your Mother is such a great feeling within yourself that, “Yes”. No, nothing will go wrong with me. She’ll look after me.” “She’s there to look after me.” But this integration part comes very late because of ego problems.

You have built up egos because of wrong type of people administering you. From your childhood you might have had bad parents who never talked of God, of good things of life. They themselves did not lead a life of sacrifice. Very self-indulgent parents can create a problem like that. They never gave you the right type of life, a proper value system which should have been there. They never educated how to enjoy righteousness, virtues, in life. Possibly, later on, the country in which you are born, the other people who surround you also might have done that. Also, your government, whichever you have known, must have done that. So, when these things change, when you find that you have achieved that kind of integration within you: that whatever your body likes is good for your Spirit also.

Like say for example, I don’t like certain things myself. I don’t like drinks; I don’t like it. I just don’t like it. Nobody can tempt me. I mean, no question of temptation, I just don’t like. I will hate the things which are really bad for my Spirit – automatically. I don’t have to tell myself, it’s just there. To tell lies I don’t like because it harms me there. I don’t like it.

Whatever is good for your Spirit will automatically work out as soon as this integration takes place and this is the work of Sahaja Yoga today. That’s why I said it is Krita Yuga, is to be done. And this integration must be achieved within ourselves.

So sometimes you have to make your body come to this level. Maybe you are under the influence of some bhoots so your body doesn’t help you. Little bit of tapasya, or penance, is needed after Sahaja Yoga to make this possible. And then once you start enjoying it then you like it. Like driving a car – in the beginning it’s difficult. Or swimming, anything, when you try to do it’s rather difficult in the beginning. If I say, “You forget it now, whatever you have done in the past you forget it now get to the new things now. You have to do it.”

So, you have to put your mind to it with all your full zest. That, “Alright, if my body’s not helping me – alright – then I’ll try to improve my body because I’m not the one [this body].”  “If my mind is not helping me, I must improve my mind. If my, what you call ‘intellect’, is standing in the way I’ll have to put my intellect right because after all I have to be integrated. If I am not integrated, I’m not going to enjoy anything nor am I going to do anything good to myself or to others. So why am I here? Why am I trying to destroy myself?”

But when you are disintegrated, you will be surprised. your one action will destroy your second action and second action will destroy third action – when you are disintegrated. I’ll give you an example: Supposing now I am sitting here and somebody tells me that this will burn you. This is my own maya. But the body wants to burn itself. It says, “No, alright, don’t listen to this, just burn itself.” Now, when I say this it sounds absurd. But, say, the mind says you should not take to alcohol, but still you’ll go to the pub, then you are disintegrated. Gradually once you start listening to your body too much, your mind just gives in. It just gives in. In everything that you do, if you are integrated, you will be amazed that you will really become dynamic.

Integration is nothing but your complete connection with your Spirit. The Spirit starts flowing into it. In every walk of life, you will be amazed how dynamic you’ll become if you are integrated. Just the connection is to be absolutely achieved with your Spirit. Whenever you think of something, ask yourself “Is it good for my Spirit?”

Some people have a habit of thinking that spiritual life is such that you hang by the shoestring somewhere, in the air and there is no connection to the day to day life. So many people think like that. They think such a man should be a thin, miserable creature hanging onto some tree or something (laughing) and should be absolutely in a paranoid state or something. That he is frightened of the whole world; who cannot talk to anyone, who is so much exclusive that he becomes a recluse. These absurd ideas should to be given up by Sahaja Yogis.

You have to be very much there, absolutely there between all of them. But something: you should be rare, a different type, a unique personality. You are to be there with all these things that are going on.

Now people are frightened, you know, even of Sahaja Yogis. They are frightened of Sahaja Yogis. If they see somebody negative, they say, “Oh, this thing, that thing.” Now take a fight with that person. Take a fight. “How could you dare to do this, such a thing? You are a Sahaja Yogi! Come up! What do you mean by this?” You have to fight it out. As long as possible you should try to salvage a person, talk to him in that manner.

The other side of it is that when you talk to others, when they come to you, then there has to be a kind of a tremendous sincerity within you. If you are doing with that sincerity people will know you are doing with sincerity. When you talk to a person, they should know there’s sincerity, [that] your heart is there. For example, you may talk to that person very sweetly, but your heart may not be there and the person might think, “Oh, he’s just seeking elections.” Alright? But if you talk to someone with the sincerity you’ll say, “How could you do such a thing? Can’t you see yourself? Can’t you work it out? That’s what it is. You are here for that.” Now in saying so, your sincerity, which is coming from your heart, is to be seen, and that’s what is Shri Rama’s character is: that he was on the right side of the heart, means the heart put to activity.

Do you understand that, where Kabira has said, “Mana mamata ko thira kara Lau.” (meaning) “I will make my compassion of my heart – mana – from my heart, the compassion, make it steady. “aur pancha hi tattva milau,” (meaning) “and put them into five elements.”

In the same way, when you are in the left heart, that’s your sincerity. It’s your heart-felt thing. But the heartfelt thing, what’s the use? There are many Sahaja Yogis who really feel, this world is horrible and something must be done, Sahaja Yoga must be brought in. But how many of you are really putting that to action? Absolutely into action? Without that, your Shri Rama’s tattwa cannot be improved. Shri Rama’s tattwa is only improved when you put all the things into action that’s exactly what Shri Rama did.

So, in the ascent of man, when he came up to Shri Rama’s place, the advent of Shri Rama was not in the centre, but on the right-hand side. He moved aside. So much so, that he forgot about his past. He’s never mentioned that He’s an incarnation. He never told His father. He never told his mother. He never told anybody that He was an incarnation. Of course, it was evident that he was. His brother knew about it. Now he had two brothers. Very interesting. I mean he had other brothers also, but Bharat and another was Lakshmana. These two brothers were with him. Now they show the two sides of a human being.

One was Lakshmana and he was that fiery type; you see. He couldn’t bear anybody misbehaving towards Shri Rama. He couldn’t bear anybody talking in a very mundane type to Shri Rama. And he used to get so angry with all these people that he would just come out like a big thunderbolt on anybody who tried to say anything about Shri Rama. Even Parashurama, who was there, a contemporary incarnation of Shri Rama Himself was Parashurama. It’s a very interesting story about that. But he could not bear Parashurama in any way… (break in recording)

…He is the Shesha as they call it. The serpent which sleeps in the bhavasagara. On which Shri Vishnu rests. The sameShesha had taken birth as Shri Lakshmana. Now for a western mind, to them, snakes are sort of…if you talk about snakes for them, only they know the Adam and Eve snake that’s all, they don’t understand anything. And they can’t understand why people worship snakes. You see, snakes are, like cobra and all that, they are like the kings. They are the kings of the underground. And Shesha is the one who supports the whole Universe. So, this Shesha is worshipped as the cobras are worshipped in many villages in India, even today, because they don’t trouble anyone there. Because they are like deities, are worshipped in India. And sometimes they do, but mostly they do not bite a good religious man.

There’s a story of Sai Nath where snake charmer was given a lot of money just to kill Shri Sai Nath. And because Sai Nath, used to, in the night, suddenly goes up to his own swing he had made, about thirty feet above the ground. God knows, nobody knew how he used to go there. But they would find him sleeping up there. (Laughs). So, this snake was taken by this snake charmer and he put the snake on to Sai Nath. And the snake went there, and Sai Nath talked to him and He said, “Oh God, you’ve come here to meet me after such a long time. What is your job?” He said, “This horrible snake charmer has asked me to bite you. So, I’ve come to tell you to be careful about these people.” The snake charmer was looking with amazement that he was talking to him! He said, “Alright, you go now.” He talked to him. These are age-old snakes, you see. So, the snake went and bit the snake charmer. (laughter). But then he came down you see, from his thing, and he sucked his poison and threw it away. “Because, after all, you see,” he said, “the snake is angry with you because you tried such a trick.” So, he sucked in. That’s compassion. That’s compassion. And he sucked his venom out and the fellow was completely changed and he said, “Now I’m going to announce it to all the people what, these brahmins tried to kill,” that they wanted to kill Shri Sai Nath. And why? Why were they so frightened of this man? He used to live outside the village and they were so frightened of him because they were doing all wrong things in the name of God. So, they were all frightened that they’ll be exposed.

So, this is what it is, that He sleeps on the Shesha. And Shesha is the one who is sometimes expressed in Sahaja Yogis, I have seen, as anger, when you try to be non protocolish or when you try to be funny or you don’t behave yourself. That’s the Shesha in them. That is also sometimes needed. You have to be a Shesha sometimes because otherwise people will start misbehaving and by that they will be harmed. Not that I will be harmed, but they will be harmed. So that kind of temperament is also needed.

But the other one (temperament) is very interesting, is that of Bharata, the brother. He showed how Shri Rama bestowed the kingdom to him because of his mother’s agitation. And he didn’t know what to do. So, he went back to Shri Rama and he said that, “You take back your kingdom. I don’t want anything. You are the one who should govern. Why should I have it?” So, Shri Rama said, “Alright, you just be there in charge of the kingdom. I have to obey my father; I have to obey my mother because I have given them a promise.”

So, Shri Rama’s another great quality was once given a promise – is to be kept. This is another quality we have to have that, if you have promised anything, you have to keep it. If you have said, “I will do this,”, you must do it. You should not find out excuses to avoid it. It’s absolutely an anti-God activity to avoid doing things that you have promised. Your Deities will never be happy. You must see that; whatever you have promised you must do.

Now, when Bharata was sent back by Him he said, “Alright, give me your sandals which I’ll take there. And I’ll use them as if that’s the symbol of you being there.” And he put those sandals on the throne and he ruled that kingdom and looked after – Bharata. Though when he was going to see Shri Rama then Lakshmana saw him coming and he said, “Look at this! He’s coming here to invade you now! He has thrown you out of the kingdom and now he’s coming to invade you.” So this is also, I’ve seen, among Sahaja Yogis, is there, that the Sahaja Yogis who are like Shesha cannot see also the goodness of other Sahaja Yogis who are very good people, extremely sacrificing, nice people but their intentions are not understood, are misunderstood, which is a very sad thing. You must see the intentions of another type of people also, who may not be so hot tempered, may not be so much angry but their intentions are very good. They have come actually to ask for the sandals of Shri Rama.

So, among these two types of people, I have seen that there is always a bit of a misunderstanding going on. So, both the types of people should try to understand that we both are needed for Sahaja Yoga. I cannot only do with one type of people. We have to have both types of people who will look after both the styles of the thing.

But when you are dealing with others one should go as one. For example, if a person is, say, coming to Caxton Hall and he says something then you should weigh it whether he’s a new one or an old one. If he’s a new one then you must show all gentleness, kindness, all kinds of exterior things which will please him. The reason is: he’s not a realised soul, he doesn’t see your subtle thing. What he sees is what you are, outside. How you are dressed, how you talk to them, how you behave towards them. All these things they see first of all. They don’t see what you have got inside. They can’t see your heart, they can’t feel your vibrations, so you have to be very kind to them, you have to be very sweet to them.

I received a letter from someone saying that, “The Sahaja Yogis have been very, very rude to me and have been angry.” Like the other day, somebody came and was sitting at the back: they are trying to salvage, salvage what you call the people who are lost by the cults or whatever it is. He was sitting at the back and when I said, “Come forward.” And he didn’t come so you said, “You get out!” You should not say! Let me say. That time you should keep quiet. Nobody should say, “Get out! If you are not going.” Because the thing is if we say, “We don’t care for people who are not humble!” Then they are going to be lost in any case. Let us give them a fair chance. Let us give them a fair chance to come into Sahaja Yoga; first by your behaviour.

Now, some people have a habit of, sort of talking to them a bit too much. They should not talk. That’s one thing I feel, that, while giving vibrations and all that, at the most you should ask, “Are you feeling any cool breeze?” in a very humble way. And this is another quality of Shri Rama, is a sankoch. There’s no word in English language because you have ‘formality’ which is a very insipid word to describe ‘sankoch’. Because, there is no integration between your heart and formality. But if you can think of a ‘formality of the heart’ then what do you call that? What will you call in English language?

Shri Mataji: the formality of the heart.

Yogini: Sincerity.

Shri Mataji: No, sincerity is different. It’s an action. Sincerity is an abstract thing. But formality, from the heart. You see, how to say such a thing?

Yogini: ‘Honestly’ Mother. ‘Honestly’.

Shri Mataji: No, no. Not ‘honesty’. These are all abstract words. In action.

You see, say for example, now, I am sitting. Now if they bring me a cup, alright? It’s a broken cup, for example, you go to somebody’s house, and it’s a little broken. So, if an Indian is there -I don’t know about Western style – he will drink it off. He will not say anything, “It’s broken,” or anything. But maybe somebody might say, “It’s a broken cup! It’s broken.”

Or say, you go to somebody’s house and you don’t like a colour scheme or something. So, for an Indian person it would not be proper to immediately say like that (laughter) – for an Indian person. You see, “formality of the heart”. Not to say something in such a way that you touch the wrong side of the person is sankoch.

Now to such an extent Shri Rama had that; there’s a good story – I think I had said it before also, but again I’ll repeat it to you – which is described in another Ramayana written by Tulsidasa. Although Tulsidasa was not a Realised soul, but some points he has brought out very well. He says that: Shri Rama was putting the arrows against the heads of Ravana. And he had ten heads. And he had a boon that, every head that falls off, another head will come up. He had a boon like that. So, his brother says, “What are you doing? You know that he cannot die by putting the arrows across his head. You have to put it in his heart otherwise he will not die.”

So, the sankocha comes in Him and He said, “See, in his heart he has got my wife because he loves Her and She’s sitting in his heart. How can I hit him in the heart? She’ll be hurt.” See the delicacy of his understanding. So, he said, “Then by hitting his head is he going to be killed?” He said, “You see, attention, once it is going towards his head, his attention will be withdrawn from his heart. And once the attention is withdrawn, my wife will not be there any more, then I’ll hit him and I’ll kill him.” (Laughter)

So, see, the sankoch! You see, then you will understand that how we are rude and arrogant. This kind of arrogance and rudeness comes to us because we have no sankoch. We should not say everything to everyone. We need not. Should we say everything? Say, for example, in your puja maybe you are doing something which should not be done. I know it’s wrong. Unless and until it’s absolutely wrong, I will not tell. I said, “Gradually they will learn.” Because otherwise you become like this, you see, tensed up. You must see Linda’s face if I tell her anything! She goes into… (Mother demonstrates).

So that sankocha, that understanding comes if you love someone and understand. Now, you have to love all the seekers of the world. They have done wrong, they have done all kinds of ego-trips, they have done all kinds of mistakes but your Mother loves them and you have to love them. If they are to be corrected, I’ll do that. You just don’t do that way that they feel hurt. Put a sankocha. While talking to each other educate yourself, train yourself to say things which are sweet and nice, which will make another person feel that this person is a properly brought up person in Sahaja Yoga tradition. So, we have a Sahaja Yoga tradition also, in which, when we speak to each other, we have that sankocha within us of Shri Rama. And if you do not have that sankocha you get the Right Heart (catch). And that Right Heart is a very dangerous thing in a country like England, where the climate is so bad, because it gives you a horrible thing called asthma. I’m not frightening you, but it’s true. You get asthma if your Right Heart is caught. Not necessarily that asthma comes from Right Heart only – can also come from centre heart – but if you get Right Heart you definitely get asthma.

So, the attitude you see, like your father. I’ve heard people talking to father also in such a funny way. You can’t talk to your father like that. They talk to me also very rudely. I mean, I have seen people, Sahaja Yogis, shockingly sometimes – on a very mundane level or you can say in a very unprotocolish way. Then you will get into Right Heart.

So, this sankoch one has to learn, the maryada: means the boundaries of your relationships. You see, “we love each other,” doesn’t mean that we go on aggressing other’s privacies. To what extent you love each other doesn’t mean that you go on in a way that you try to transgress all the beauties and all the privacies of another person.

You see, [if] someone walks into the bedroom directly is not the way Sahaja Yoga should be. I need not tell. But you must knock if you have to. And knock at a time when you need it! All the time to knock or to hang onto someone all the time is not proper.

The sankocha is a complete cultural stuff. So we have a cultural tradition which we have to learn from Shri Ram. He’s known for his sankocha. Every time, how to say this, I cannot say that. We have this very much engrained within us [in India]. The children are to be educated in that way, and once they are educated that way they will learn the sankoch, and that will give them a proper understanding of social life.

Like you now see, this light is here: if you put your finger to it, it might burn and you may remove your finger. But if you are with another person and if you try to take liberties with that person a day may come when that person will misbehave or will harm you or do something to you. But still you will not realise [that] it is because you have no sankoch [that] it has happened.

So this sankoch has to be worked out very beautifully in every way: in thanks-giving, in accepting somebody’s gratitude, in expressing your love to another person – in a way that is a sankoch.

Now Shri Rama is known for his boundaries. He doesn’t cross the limit. Yesterday, the other day I told you about food, that you don’t cross the boundaries of food, like being compassionate to the bugs and to the mosquitoes. In the same way in everything discretion of the heart should be there. Now, there is no word for “discretion of the heart” in the English language, which is maryada. Discretion of the heart is, to understand, say, example, that if you are rude to your father what do you gain? You gain nothing. But if you are humble you might gain over, with your father alright. Even if he’s a bad man! Because what happens in reaction, if you say psychologically: Supposing you are the son of a father who is doing something wrong and you are obedient to him, he will always have a fear that he will lose you if he falls in your ideals. So, by that humility you will raise him.

If you are humble, if your behaviour towards your parents is like Shri Rama’s, there’s nothing to lose. You don’t compromise in your principles or anything. In day to day things, like that, if your father is sitting…I mean in India if the father is there, you won’t sit down before him, you won’t sit, at any cost. Till he tells you ten times, you won’t sit before him. It helps, you know. Then it reacts on the father that, “Supposing I misbehave much my son will not respect me.”

So, the sense of respect also comes from your heart. That’s only possible if you know that maryada from your heart – how far to go. What is the need to be rude to your father? No need at all, at any cost! What is the need? Or to your husband or to your wife? Why to say anything harsh to anyone? What is the need? What are you going to gain out of it? By saying anything harsh I have not seen people have improved. Only when a guru is harsh or, I mean, the mother or father are harsh to the children it helps. Nowhere else it helps you in common relationships. Like brothers and sisters, it does not, and higher and lower. The lower person has to bear the harshness of the elders if they want to improve. There’s nothing so important! After all they’re not going to throttle you. Supposing even if he says something bad to you – doesn’t matter. You try to. And there, what one has to remember is what Christ has said that, you must put another cheek. So, use the heart’s discretion – how far to go to a person. In the effect of it you will be a very, very powerful person, in your family, in Sahaja Yoga, anywhere. Those people who are obedient to me are very powerful Sahaja Yogis. You know that. And those who are not go down very fast. I try to save them, by everything, but I have seen – those who are disobedient, who don’t listen to me, who are rude to me, who do not understand the protocol, go down very much in Sahaja Yoga. Absolutely (clicking fingers) like that! In a second, I find they are going hundreds of feet down. It’s true.

Because what is lacking in you is the discretion, the maryada – how far to go. And that’s another thing we have to learn to educate ourselves.

So, the education of Shri Rama as it was, I told you, that he could kill a demon with one arrow. You don’t have to beat them a hundred and eight times, one beating should be sufficient. But you have to be powerful people and the power of a person increases by putting maryada. Supposing you have wheat, and you just spread it, it will spread all over, anybody will, birds will come and eat it off, it will be finished. But if you put them in a sack it will have a weight, it will have a size, it will rise in height and it is useful. It will have respect. But the thing that is all spread all over, which has no maryada, will never be respected.

Nothing works out without maryada. Even the light keeps to a maryada. You have to keep your maryadas. That is part of our training.

Say, for example, an aeroplane is there and it is not bound by any maryadas. It is not bound. When it goes in the air it will be finished! All our ideas of freedom are to be bound by maryada. If the freedom has no maryada it is abandonment, it is nonsense, it is not going to help us.

So, we have to create out of Sahaja Yogis great politicians. It has been predicted [in the Nadi Granth] that if Sahaja Yoga does not spread then the third world war is inevitable. People will suffer a lot with a third world war. It is possible to avoid it if people take to Sahaja Yoga in a big number. But if they do not, there will be a third world war and the effects of that will harm people so much that ultimately it is the Sahaja Yogis who will be called for a conference and not the diplomats. The Sahaja Yogis will be consulted, and they will decide what is to be done for the world and they will become the rulers of tomorrow’s world. So, we must have a full idea of how to be rulers like Shri Rama.

We have to go too far with ourselves, to training up ourselves, educating ourselves, getting rid of our egos and understanding that we have to grow.

It’s a very big task, it’s a great task and sometimes you might think, “How can Mother expect us to do it?” But I think you are the people who are chosen for it and you have to get to it and work it out. So, we have to train up ourselves to be first good rulers of ourselves and the rulers of others.

First, we must learn to rule ourselves. Here in this body only you’ll learn how to rule yourself.

Comfort, if you get fond of comfort, make your body work it out that there’s no comfort needed. If your body indulges into too much eating or anything, make your body learn that it’s not good to indulge into it.

If you speak too much, talk too much, if you are rude, just say that, “I’m not going to say a word from morning till evening.” Take to mauna (silence). So, the tapah, is the penance time, is now ahead of us. With that penance, the greatest thing that is going to help you is to go and talk of Sahaja Yoga – give the message of my advent – and also talk about how the transformation, the blossom time has come. This you have to do, plus you have to learn how to rule yourself and then how to rule others through your heart, not through your mind. You have to rule through your hearts by learning all the qualities of the heart which I have told you.

And I must congratulate you for the article you have written on Blossom Time. I have gone through it. I have really enjoyed it, thoroughly. He’s done very well. May God bless you! And I think it will have a good effect. I’m surprised how they published it: have they changed their mind or what happened? It’s amazing! Have you seen that article?

It’s great.

And thank you very much for the nice creepers you have sent me. They are so beautiful, they still are under a shock because I removed them from your gentle care to mine. And mine is a little sort of flippant one now. But today we tried to do some justice to them. I’m sure they’ll… We gave them a bandhan. (Laughs)

Shri Mataji: You mean you want to be more intelligent?

Yogi: No, to get rid of the rubbish Mother.

Shri Mataji: Rubbish that is in the head? You see, the best one, in Sanskrit it is said, “Ya neti neti wachane nigamor avochus.” means, you go on telling your mind, “This is not, this is not, this is not.” Any thought that comes to your mind, you go on telling, “this is not the thought. Not this, not this, not this.” Then the inspiration starts coming. You see, what I feel, people are not inspired. They have got fear on one side. Suddenly, you do something to them they go into a fear, a trauma. Or else, if you try to be good to them, they go into an ego-trip. So, to stay in the centre, what you have to do, is to go on saying “Not this thought,” and, “not this thought.” Then you will be a deep Sahaja Yogi.

Best is this. Because intellect is nothing – so-called intellect. Only God has intelligence, nobody has! To be very frank. (laughing) It’s a big joke, isn’t it? (laughter) Everyone thinks they are intelligent but they are not, they are stupid. You see, all stupidity is considered as intelligence these days. For example, cunningness – it never pays you dividends. What is intellect? Is the only understanding of intellect as Adi Shankaracharya had put it – “Na yoge, na sankhya,” [‘Vivekachudamani’, verse 56]. “Neither by Yoga, nor by Sankhya, nor by work, nor by learning, but by the realisation of one’s identity with Brahman is Liberation possible, and by no other means.”

All these things are good for nothing. Only service to your Mother is the best way. Ask your intellect, “Is it serving my Mother?” Intellect will tell you, the so-called intellect of human beings, to cheat yourself. It cheats you. It gives you escapes. It cheats you. All the time the intellect is working by saying, “This may be good, that may be good” you see, but the real good, it never sees. It’s a trick of the ego, trick of the ego. Are the choices. Ego likes choices, you see. So, “This is good, this is bad, this I don’t like this, this.” All ‘I’ business should be given up and say that, “Not this, not this, not this.” “We” should come in, “we”, not “I”.

Now you are not anymore ‘I’s, you are ‘we’ now. That’s how the intellect will go away. Because this intellect has gathered all kind of nonsense and it doesn’t exist! That’s the biggest maya! It doesn’t exist! There is no intelligence at all! What is the intelligence, is just to understand that there is nothing like this intellect – you are nothing. You see, to explain His intellect would be something like explaining human civilisation to an ant! Even that is easier! It’s like that – His intellect. And He’s so innocent. So simple. I mean, anybody is amazed how can that be.

So, the most intelligent person is the one who knows that our intellect is just a ego-trip. This is the sign of pure intelligence, is the sign of pure understanding – that the heart is the ruler and there resides the Spirit which is the most intelligent thing within us. And the inspiration of the Spirit is the manifestation of the pure intellect of God.

And what I told you today is the intellect of the heart. But of the brain – zero! But then, what’s the use of the brain?

Why have brain? Why not only have heart? It would be alright. But the brain is the one which acts. Heart gives the inspiration but the brain acts on it, it’s communicating. But the inspiration, the source, is the heart, is the Spirit. Again, connect yourself to the Spirit. Intelligently, how will you explain Kundalini awakening? Leave alone Kundalini, how can you explain sprouting of the seed intelligently, through your intellect? Explain, means, explain why, how. Sprouting of the seed, a simple thing which you see thousand and one times. How will you explain? Intellect is that says, “I cannot explain.” A very limited thing. It’s ego, nothing but ego.

And once you get rid of it then the pure intellect starts coming in.

You see, with Mr. Yoga Singh, you will be amazed, you see, who is, I mean he came to us as a bhoot absolutely. He’s so much changed. Now he speaks, I tell you, he speaks like a saint. I was amazed! He speaks so well sometimes that I want to quote him sometimes – the way he speaks about certain things. I am amazed how he has started talking like that.

So, whatever you have to say relate it to the Spirit and you will talk like saints. Relate it to Spirit, not to anything else, relate it to Spirit and you will be amazed.

He told me that, “There are many people in this world who are absurd.” I said, “How do you know?” He says “Because they don’t want to know anything about you. I don’t know why are they here and why have you created them!” You see, he was a person with so many bhoots on his head. He’s such a beautiful man, I tell you. He says this, “This is your servant is alright, but he has to learn certain things if he has to live well. He doesn’t have neatness. Because his mind is not neat. He has to be a cleaner person. But his mind is not clean. His heart is alright. But the mind should be clean.” I was amazed at him. He’s not an educated man or anything, just an ordinary person. But they start talking like prophets.

I think you’d better read some of the prophets then you will also start talking like them. You read Kabir, Khalil Gibran, all these people. What is Blake? He was a prophet too. You can talk like him. Why not? He talked through his Spirit isn’t it? Pure intelligence. Then you’ll become Shri Rama if you can do that.

So, today’s a great day. I’m happy you all could come. And it has worked out so well that this is, I was going to come here and talk about Shri Rama and wish you all that you follow Him up. Respect yourself! And it’s your responsibility to be good, to be like that, to work it out that way.

May God bless you.

Alright.  You wanted to do a small, little puja? You can wash my feet. And have you got Shri Rama’s anything [mantras, etc.]?

(Gavin Brown reads from “Ramayana of Valmiki”, Chapter 86)