Shri Buddha Puja: Birthday Puja of Lord Buddha

Brighton (England)

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Shri Buddha Puja, 37 Stanmer Park Road, Brighton (UK), 26th of May, 1983.

This time when – there was no rain, so we went to the sea in Melbourne. I told that would be great if we go to Melbourne, and we went to the sea and I made a Ganesha and they made a Shiva there and they worshipped Me.

Sahaja Yogi: Do we have some towel for Mother? For Mother’s hands.

So, and they made a Kundalini also there.

See, and then they prayed. And it rained and rained and rained, it poured, you know, poured in buckets, poured in buckets, it was – – I have never seen such rain before, like buckets were pouring. And in one day, four inches of rain in that Sydney can you believe it? And the puja was on inside and outside on My birthday. Buckets and buckets of water. And it was a drought, you know,they were so frightened.

Sahaja Yogi: We heard that the whole tent fell, Mother, because of so much rain. Robert was telling us, Mother.

Shri Mataji: And the, you see the Sahaja Yogis enjoyed it so much, how they are playing the trick. And then the river got flooded and it entered into all the pubs and all and washed off everything, you know, brought it, you see, as if went inside, washed the bottles, everything, and all the bottles were, some of the empty ones you see, were floating, these plastic ones were floating and others sank down. And everything was washed up and was brought in. But only into the pubs there entered. So in the newspaper was that the rain was tremendous, but the river was very discrete. And also this fire that broke out before I went to Adelaide. Adelaide had a very bad fire and what they described it was this – Can you put it there, this one, on top of that, like that? And they described that the fire was also very discrete and the balls of fire they saw rising on the hills and entering to some houses, avoiding some houses. Some houses were completely burned and some were not. And those people who did not suffer, came to My program said, “Now we know, why we are saved out of that.

” And they could see the balls, can you imagine the balls of fire from somewhere, I mean they don’t know how the balls were formed. And big, big balls like this, you see, were just rolling up the hill. And they could see, you see, balls rolling up the hill, they are going up, entering into the houses like that. They just couldn’t understand what happened with the fire. But the best was the washing of the pubs, because normally on the riverside they have all these pubs, you see. And they washed up all these – what you call things used for, these tanning things, you see, they have those mattresses.

Sahaja Yogi: Those sun lounges.

Shri Mataji: Sun mattresses and all that. All, everything was washed and brought inside. I really enjoyed it very much. And Sahaja Yogis were so happy with all that, very happy.

They asked Me a question: “Why God is angry with us, you see, here in Adelaide?” And Adelaide is just like Paris for Australia, just like Paris. Very promiscuous, all kinds of dirty things happen there, all sorts of horrid things take place there. So like Soho it is, you see? So it was Adelaide was chosen by fire – just burnt them out.

So when I went to see the things, you see, where it had started: All black, – all black things, nothing was there, nothing! No leaves, not a single leave there. And really it was surprising: This house was burned, that was not burned, this house was burned, that was not burned. You could see it so clearly. And where it was burned, it was burned completely! I don’t know how they burned even the bricks and everything, you see! absolutely charred black.

It’s very interesting the way sometimes the nature takes its respite. Like when I went once to Guntur, you see, I told these people that “You shouldn’t grow any tobaccos any more.” They were exporting all that tobacco to England, can you imagine? And they had a- in the house you could find all your English tiles and English – what do you call these old style big showers, you see? such big, big showers, you see, you stand under them, then the whole thing that’s absolutely – like a torrential rain falls on you. All English. And tubs they had, English tubs, everything in the house. Exporting that tobacco here you see.

So I said, “You shouldn’t do that, you should not have done it!” So they said, “But you know, Mother, we are giving it to English, not to Indians.” I said, “Still you should not have done it, it’s wrong.”

To a Sahaja Yogi: I think you are doing the same mistake as I have done, I think. One moment. It’s correct, it’s correct. You are better [inaudible].

So, then what happened that, I told, just I told them you shouldn’t grow like this, it is not good. And whether they are English or Indian, you are committing sins. You should not do like that, why are you growing this? I said, you can grow very good – what you call? – cotton here, just like Egyptian cotton, I told them, why do you want to do it? Some people take Me seriously some of them got very angry. When I had gone there about 50 cars came to receive Me. So, when I was going hardly two or three people came to see Me because they were angry for that. I said now, I’d warned them, that if you go about like this the sea is just next door It will take a respite. It is going to be angry with you, listen to Me! And they were so angry with Me, they didn’t come to see Me off or anything, because I told them.

Now what happened, that that same year there was a typhoon which entered into Guntur. It had never entered there and all that was devastated, all their crops were devastated. They can no more grow, no more grow tobacco there. And in the meanwhile the government of UK stopped the import of tobacco from that place. So it was doubly hit, you see, doubly hit. But those who started growing the cotton were perfectly alright. Because all this salty water went into the soil, so now they can’t grow all these things. And they said, they never had this kind of an experience. After that they came to Delhi and asked Me, “Mother, You must again come here, We are sorry for what we have done.”

And I said, “Now you see, I didn’t do anything, to be very frank”, I’d never thought of any destruction, but you brought it- but I told you, that the sea would get angry. But they said: “It happened so quickly, Mother.” I said: “Not so quick, because at least there were eight months for Me to change your ways. Imagine, just to export those tobaccos to you and get those tubs there.

You know they have a kind of a inferiority complex that if they live like English having tubs and things like that then they become something higher personality. But for that they sell tobacco to English, just imagine! It’s all showing up now, you will see that everything that I say will be showing up.

I was happy to learn that there has been an- a program about these horrible diseases, which are caused by this promiscuous life and all that. I am very happy. Let people learn now! They used to make fun of Me and say that I am Victorian, this, that. Now let them learn what it means. Now everybody is quite alert. In England, in, you were telling Me I think, she told Me that in England there are 10,000 people who are suffering from this disease! Can you believe it? 10,000 people! And they used to call Me ‘Victorian’.

To Yogis: Gavin has arrived? Alright. Just I say that hundred years life we’ll see. Come along. You also giving a puja thing, you know, here. It’s alright. You can take that paper out. Now, I think we should spread some other cloth here, some sort of a old towel or something, or put one of the towels there. so that this proportion is kept clear. There are some more. Take the – take the milk. I didn’t give you a silver thali, isn’t it? I must have given it to some other center, I don’t know. From that same shop where they were giving Me, you see, 100% silver I bought, silver for different centers. I don’t know who I gave one. So all of them are here? Has Jane come?

Shri Mataji: Has she arrived? No?

Sahaja Yogi: Yes, she is here Mother.

Shri Mataji: Where she is.

Sahaja Yogi: She is outside.

Shri Mataji: Alright. Call all of them inside. You can move forward a little bit I think. But why not spread here something just to – this.

Sahaja Yogi: It’s just coming, Mother. Of course, it’s just coming.

Shri Mataji: (Hindi) Did you see those lines, energy lines? Just imagine.

Sahaja Yogi: There’s so many of the zodiac signs found here.

Shri Mataji: Zodiac lines?

Sahaja Yogi: Yes, they found them by energy lines. These are energy lines take to the zodiac?

Sahaja Yogi: Yes.

Shri Mataji: I didn’t know that. I thought.

Sahaja Yogi: That’s [inaudible] and that’s one in this. So what are the zodiac signs? Which ones are they? Sahaja Yogi: All the twelve signs. Shri Mataji: All twelve are there – in a circle?

Sahaja Yogi: Yes. And you discovered these by a magnet?

Sahaja Yogi: I think he’s found a lot of it by dowsing.

Shri Mataji: By dowsing? Sahaja Yogi: Yes, just with the… With that? Or they find it by magnet?

Sahaja Yogi: Or they find it also by tracing the old lines of the boundaries.

Shri Mataji: Boundaries of what?

Sahaja Yogi: The waterways and the boundaries between the current shears.

Shri Mataji: Is it?

Sahaja Yogi: Yes.

Shri Mataji: But actually, you see, if you take a magnet it will dip at the point, you see. So, if you follow that dipping then it forms a line. That’s the best scientific method.

Dowsing also the same thing, it’s working with the magnet. and the magnet, when it – you see at certain points, the magnetic lines are strong. Thus magnetism is the essence of the Mother Earth, in expression. I mean the fragrance is, but the fragrance has the magnet in it. You see, fragrance comes out of magnet.

Now this magnetism of the Mother Earth goes in lines. You see, it doesn’t move in – eh – only at the fragrant point it moves all over. But otherwise it acts in lines. And these lines you can find out easily if you use a magnet, you see, a powerful magnet. Move that magnet on the Mother Earth, you see, you will find that will start dipping down. You see, you move it and now you find it’s not dipping there, then you move that side and the line travels. It’s the easiest way because dowsing could be – could be bhootish sometimes, could be. But are you sure it’s done with dowsing – they are doing?

Sahaja Yogi: No, I think they use a combination of different things. Certainly this, this one who had written the book had been.

Shri Mataji: Using dowsing.

Sahaja Yogi: Using dowsing as one of the methods.

Shri Mataji: But dowsing can be challenged by science.

Sahaja Yogi: And the one in Glastonbury, Mother, was done by an aerial photograph. The one in Glastonbury was also discovered by an aerial photograph.

Sahaja Yogi: See to the field boundaries, things like that.

Shri Mataji: How? They did photographs, how?

Sahaja Yogi: They can see that the boundaries of the field made a pattern, things like that.

Shri Mataji: Field?

Sahaja Yogi: Yes. It’s only old boundaries between the kind of crops.

Shri Mataji: Old ones?

Sahaja Yogi: Fields and roads and waters.

Shri Mataji: Unconscious must be building up that way. And the old people that lived, were much more sensitive, much more reactive to unconscious.

They were not so artificial. But when we become artificial, what happens, we get covered up with so many barriers that we cannot – we are not sensitive to the dictates of the unconscious. And when you cannot feel the dictates of the unconscious, you see, you start having again deliberations as I call it. Deliberations take you out, you see, from that sensitivity.

But if you are natural and a simple person, then you are quite sensitive to it. You are very sensitive. Can you can move forward? I think you come forward now. Just come forward. Come forward, you can. Esther you come. Actually new people should be in front, those who are from Brighton. Would be better, I think. Come forward. The Brighton should, Brighton people should come forward I would say as much as you can. Gavin, you come this side, I think would be much better. because you have [unclear] Come along, sit down, sit down, sit down! Is that dirty [unclear]. You can keep on it that side, I think. Who else is there? Is somebody still outside? Nick, if you can. So this, on the other side of Nick also some people can be seated. It’s a very nice sunny day today, isn’t it?

Sahaja Yogi: Would You like this window open slightly, Mother?

Shri Mataji: I beg your pardon…

Sahaja Yogi: Would You like the window slightly open, Mother?

Shri Mataji: As you please. I think that one if you open, it’s a better idea.

Sahaja Yogi: It’s open, Mother.

Shri Mataji: It’s open, it’s o.k. so.
[Long pause]

Today is a great day to come to Brighton, because it’s the day of Buddha’s birthday. Today is Buddha’s birthday, Lord Buddha’s birthday.

We all have heard about His birth and that His mother dreamt of an elephant, of a large white elephant before the birth of Buddha. And then it was predicted that a child will be born in your family who will be either a great saint or a very great King, as in Sanskrit called ‘chakravarti’ – means the one who is the ruler of the whole world. So the father got worried, and he thought he must get the son involved into the family life, into material life and give Him all the pleasures of life. So he built a very special place for Him, a beautiful palace to live in. And where he got Him married to a girl called Yashodhara, was a very, very beautiful woman, gave HIm all the pleasures of life, everything that he could do to entice this boy away from asceticism.

Also you know the story of His going one day on the road, how He found three types of people, and how He felt that ‘Why a person should become old?’ ‘Why should a person suffer in life? and ‘Why should people die?’

So all these three things put an enquiry into Himself and He started trying to understand why these things happen to human beings. With this the enquiry started. So He reached a point where He could not bear any more the comforts and the, all the attachments that were entangled around him by His father.

He had a son whose name was Rahul; and He left the son and the wife in the search of the truth. Now, He started from a wrong end, I should say, for the search of the truth because He wanted to know, why there are miseries in the human beings. And so He started from collective towards the center.

When we see miseries all around us, many people I have seen, they say: “What about others? Will everybody get realization? Will everybody will have this, you see? This comes from the wrong end I feel because first of all we must know, are we alright? Have we – are we perfect? Are we full of joy? Have we received the absolute knowledge?

If you start from this point, it’s always better. Because He started from the wrong point, searching it from the collective to remove the miseries of the people He had to go in a very round about way. So He read all the books and Vedas and this, He went to big pundits, to all the great knowledgeable people to meet them, to ask them the answer, “Why there are these three things?” that is the ‘roga’, is the health or miserable physical body, then the death and the old age. He went and asked so many people And they said: “You have to die because your are born.” And then they said that you have to become old because you are born like that and you have to suffer because you commit sins.

He was not satisfied with this answer. So He went on searching and searching and searching. Then He got tired, absolutely fed up.

Then He went to a place called Gaya, very near Patna it is, I’ve seen the place and the tree. And He sat under a banyan tree where He slept off, because He got so tired of His seeking. And after the sleep He got up and suddenly He got His Realization. And He thought the whole drama is over.

Now His Mother Herself was Adi Shakti, who gave Him the birth and She died just after the birth of the child. And He got His Realization.

Now at that time when He got His Realization there was nobody to tell Him what it is, that what it means Realization is. Nobody to decode or talk about anything that was to be understood by Him. But because of His tremendous seeking and such ardent desire that the shuddha iccha, the Kundalini itself rose, but of course the Adi Shakti blessed Him and He got His Realization under the banyan tree.

Now any incarnation, which came on this Earth had to ‘samayachara’ – according to the time, the need of the time had to act firstly, secondly the need of the incarnation to come on this earth was first created in the human beings.

So supposing at a time when there was too much of ritualism, Brahmanism or priesthood and people were trying to take everything onto those artificial rituals and all that, an incarnation had to come on this earth to correct those ideas.

Like Krishna came at a time when He said, “This is all leela”, the puja and everything He canceled. Nothing doing, no puja nothing, you just have raas, enjoy yourself. It’s all a joke going on, you see. So He brought that concept at that time in the awareness of people that the whole world is a leela, is a play of God’s own whims. So you just enjoy it.

And that’s how He created this wonderful festival of Holi, which we had in Delhi. I don’t know- anyone of you was there for the Holi? No. You were there? Sahaja Yogi: Two years back. Shri Mataji: No, but this time you were not there. Alright. You might get the pictures of that.

Alright. So in the same way when Buddha came in first problem was that He thought that it’s better not to talk about God. Because in His search everybody told Him the answer was, “Oh it’s God who does it. He punishes you. It’s God who gives you this old age. It’s God who does it.“ But what is this God after all? Why does He do it?” They said, “You better ask the God.” “Where is the God?” So everybody put every blame on God, as usual.

Even that’s done today, nothing so, so new and nothing unusual I should say. So this must be done by God, you see. If you cut your throat: ‘God put my knife in my hand and He cut my throat’. So you see, He thought better not talk of God. Because everybody is going towards God.

Then the people whom He met they said, “Now I have become God.” He said, “How?” He said: “I am God now.” “For what? Why?” Because he could mesmerize people, he said: “I have become God.” Just imagine! So He thought that it’s very dangerous to talk of God because people take God in the hand and use it for their own purpose, always say, “Oh this is what the God has to do and it’s God has done it and I’m in connection with God and I’ll tell God.” So He got a fright and He said that, “Better not talk about God. Because that puts the attention of the people on ritualism, artificial things, they are building temples after temples, and just doing all these horrible things which one should not do.”

Like if you go to the south you’ll find in the temples they shave their heads of the ladies, they shave it completely. And they have to – it’s all cobbled along the sides of the wall, some walls of the temple. And the ladies who shaved their heads are just rolling along the sides, you see. They have to do sometimes 1008 times, rolling – imagine, and the water is poured on them. God knows what is the ritual, from where it has come! So the poor women go on rolling, rolling, rolling like that and somebody is pouring water on them all the time, buckets after buckets. Her husband and her brother and all they’re doing one after another, you see one is finished then another one. Poor ladies rolling like that, on that muddy sort of a cobbled area. I mean, I was shocked when I saw this. I said: “What’s this?” And then later on you see they became modern, so they started selling the hair, you see, abroad, so the whole thing became a big industry in Madras, you see, the hair was made into this bouffant and all they call it, here, and they sent it to England and other places.

So it’s, I mean, in the name of God ridiculous things were done, ridiculous things were done! So He just thought: Better not talk about God. The first step is Self-Realization. He was a great Sahaja Yogi I must say. Because He said nothing doing, don’t talk about God or anything, first you get your Realization. That was the first condition, establish it. Unless and until you have established your Realization, – nothing doing.

So He just started His own method of propagating Buddhi Buddha’s knowledge or you can Buddhism you can say as they call it. Of course it became ‘ism’ later on.

So all that He started with the idea that people should first become Buddha. Buddha means realized, Buddha is ‘to know’. So “Buddha” means the person who has known, means the one who is a Realized soul. So what He says, “Buddham Sharanam Gachhami”, I bow, no I surrender – ‘sharanam’ means surrender, I surrender to the Buddhas – means to all the Sahaja Yogis. You are all Buddhas because you know. When you know, you are the Buddha. Now without going into all that nonsense of renunciation and shaving your head and wearing that dress and everything, you have achieved your Realization. It’s a short circuit or a short path. Why? Because He started from the other side. But if He had started directly from Himself, you see, it would have been better. You see, in practical sense I’ll tell you how it is. Supposing you want to repair your house. So you have to have instrument for that house. But supposing you are worried about all the houses of the world. and you start repairing, neither you’ll repair other houses nor yours. So first you must practice on yourself. Put your attention to yourself first. Is also is a method by which you avoid seeing the point, seeing the reality, that, if you are not alright, how can you improve the whole world?

So when your attention goes to other things, are you must know that there’s something wrong with you first of all, which must be corrected. And that’s why it took Him so much time to go round and round and round. He had to give up His wife, give up His family, give up everything and get to Realization. Because by giving up everything He realized that it is He, who should achieve it. It’s a very circuitous way, but you can just say: “It doesn’t exist anything, first let me get alright – that’s Sahaja Yoga.”

Now what happened, that became a method for people to achieve God. Many people think that you must suffer like Christ to achieve God. You must renounce the world then achieve God.

Actually renouncing the world and all that is just a myth. How do you renounce the world? It’s myth. What are you renouncing? I mean in any case, you can’t carry this with you, can you? I mean, can you even carry, I would say, even a thread? Nothing! When you come you come like this, you are born with closed fists. When you go, the hands are like this open.

Have you ever seen a dead corpse? He always has his hands like this. Nothing can he take, just going like this. So you don’t take anything from here. So this renouncing, this ‘I renounce that’, ‘I renounce that” ‘I’ll give up this’, ‘I’ll give up my wife’, ‘I’ll give up that”, has no meaning. Because it’s a state of mind in which your being becomes – I don’t know the English word for that which doesn’t stick to something, what is it called? I don’t know. You see, any substance that doesn’t stick to anything. I mean we have all kind of stick plast.

Sahaja Yogi: Unattached?

Shri Mataji: No, but that quality. There is a quality of the temperament, which doesn’t stick to anything. Doesn’t stick to anything, I mean you put it here, it will come out. You can say the soap or something like that –

Sahaja Yogi: Like mercury. Mother, like mercury, just flows.

Shri Mataji: Ah – like mercury. But mercury also you can apply sometimes, you know with heat and, but this is something beyond mercury, is absolute, which doesn’t stick to anything, you see. You just become like that. All you do, wear this, you wear that, you have this, alright.

Then name of the Goddess is ‘Nirmama’, ‘Nirmama’, You are never stuck. that for Her nothing is Her own, you see, see, She doesn’t stick to anything. She is in everything, but She doesn’t stick to anything. For example now see the light here, it’s not sticking to anything, it exists by itself. It doesn’t stick to anything. This is the nearest you can say, it doesn’t stick to anything. Any but thing tries to stick it gets burned, that’s a good idea.

So this is what it is, this is called an enlightened person doesn’t stick to anything. And whatever tries to come very close gets burnt off. So, such a person is not attached to anything. But that’s not a mental thing that you can do that, “Oh I am not attached to you”, you see. It’s very common in this country especially, “I hate you”. Then you can’t hate anyone. How can you? And nor can you love anyone because the attachment cannot give you both the qualities. You see, because you are attached to someone, you say that you hate, simultaneously you are loving that person. Because these are the dual qualities of attachment, see? So once you have attachment you have both things. One moment you hate, another moment you love, another moment you hate, then you love and you don’t know what’s the matter with yourself. But the thing is the quality of the mind is such that it is either getting attached mentally or either getting detached mentally. But actually anybody say, you love someone very much. Now you don’t even die together, whatever you may try. You cannot die together. One person has to die earlier, another has to die later. So the answer to His question that He asked was, “Why all these things are caused?” So he said, it is because of desire. Because of human desire, these are all problems are caused, like the death, like the old age or the sickness, are caused by desire.

Now see in Sahaja Yoga language how we should understand Him. Is the desire, as you know, is the left side. Left side gives you death. When the left side is very much used you get to death, ultimately when it is exhausted. When the left side is out, desire, you also get sickness. And when the left side is used too much you get your old age. Of course the right side is the one which does it, but the left side is the originator. If you have no desire you won’t go into the right side.

First is the desire, the starting point is the desire. He reached the point alright, but He didn’t clearly say what desire means: Desire means the left side. When we have the pure desire, which is the Kundalini, then all these things are neutralized. When the Kundalini rises the pure desire, the real desire, the only desire, it gives you the absolute by which you don’t get old, you don’t die and you do not get sick. Because you achieve that which is eternal, it does not die. You become the Spirit.

When you want to die, you die. When you want to be reborn, you are reborn, and you have that realized temperament within you. It does not die. That’s what you take with you. Now you take your Realization with you when you die. So what He tried to say was to build up that we should not have any desires. Now because, you see, His passage was like that, He went from one to another, giving up this desire, that desire, that desire, that desire – ultimately He came to Kundalini.

There’s a saying, “Ya neti neti vachanair nigama avocham” When you go on saying: ‘Not this, not this, not this, not this, not this’, then you go to a point, when you say “Then what ultimately left is the desire, which is the pure desire, the desire, that is the Kundalini.

Say for example you say, “I’ll have a house – no, no, I’ll not have a house, I’ll have a car, no, no car,no, I’ll not have a wife, I’ll not look at any woman. I’ll have nothing to do with it. I’ll give up this, give up that, give up that, give up that. Till you reach a point where you are at an absolute point. And there you realize that the Kundalini rises. But I think it is going too far. Why not start from the Kundalini rising? There. Is a simple thing. So Sahaja Yoga is the other way round stuff, is that you better start from the Kundalini. and neutralize all your left side. You see the point now? That’s why Buddha was always regarded as an atheist. He was not. He was not an atheist. But as a matter of policy, He and Mahavira -they were contemporary – they decided: Let’s not have the name of God anywhere near, because once you start the god business, big philosophies are built and people just start claiming it. I mean, they become that! Actually anybody who reads Geeta becomes a sort of a Krishna, Shri Krishna Himself, it’s the way he talks, people – you can be shocked the way they talk I mean they are Shri Krishna, giving an advice to Arjuna, you know, sitting on a chariot.

They behave in that manner, you know their style is like that.

I met one fellow called Chinmayanand and I was amazed you know the way he was talking, I was surprised, I mean he was just behaving like Shri Krishna, of course horrid looking, but, he thought he was Shri Krishna himself, you see. So that’s what identification takes place with human beings when they start talking about God or His ways and others. So He said: “Alright put that out, just talk about Self-Realization. That’s the first step.” And Mahavira joined hands with Him. It helped that time very much, to all the people who were in the name of ritualism you see, they would say, “It’s very difficult, you know, Hinduism is the most difficult thing.” You have to fast on Sunday, because of the sun, Monday because of the moon, Tuesday because of the Mars. Like that went on and on, and when do you eat your food?

If you have to achieve God then you have to take your bath at four o’clock and do this and do that and shave your head and then you become a sanyasi, and you can’t eat this and you can’t eat that, and you can’t do that – all those things ritualistic they started. But He felt that supposing if you take to sanyasa, so half of your desires are finished, you are a sanyasi, you are doing God’s work and there is no need to have a family or anything, so half of your desires are finished.

If you have a family then you want to do something for the family, you have to look after your family and all that is to be done. But He did not realize that He was a Realized soul, others were not. You see, if a realized soul does that, it has no difference to him; whether he has a family or no family makes no difference to a realized soul, because he is not attached. But to a person who is not a realized soul, supposing he’ll give up his car, he’ll give up his house, go to the Himalayas. There, what he’ll do? He’ll have a hut and have a barbed thing around or so. Then he may think of a Georgian style of a house if he’s an English man, because according to them Georgian style is unpretentious, so we can have, after all we are sanyasis! That’s typical! I tell you all our western mind is behaving in that way, if you see, that we should be unpretentious, you see, it’s very fussy, is the word they will use. If you put even a little [thing]: “Oh it’s very fussy.

“They want everything to be plain, blunt, you see? But what about inside? It’s filled with what? All bottled up with all kinds of rums, this, that. But the outside should be absolutely blunt, you know. The food should not be, if possible just get it in its natural form. If not, don’t have any taste in it. It should be so blunt that any guest who comes to your house must starve, you see. All these funny ideas cropped up in that – of asceticism. Then we have other people like Shamballas. who are going now to Gobi desert. You see, they thought that this desert is not sufficient, let’s go to Gobi desert.

So they are going now to Gobi desert. All these absurd ideas came out of Buddhism, and also Jainism.

Jainis went to the other extreme in vegetarianism, because Buddha Himself was not a vegetarian, do you know that? He was not Himself a vegetarian, nor was Mahavira. You will be surprised: Vegetarianism for them was a philosophy. It was not a sort of a thing where you don’t eat meat and all, because Buddha Himself died when He went to one of His disciples who was a ‘shikari’ – hunter. And the hunter had killed a wild boar. And he said that the wild boar has been killed just now and it will take some time to cook, it’s rather half done, you see. I mean, He beeing an Indian, He could not eat that half done thing and He got diseased of, I think, this liver or something got into problem and He died of that, you see. I mean, I can’t eat half done food Myself. “This is half done now.” Half done is a horrible stuff, but we eat because it is unpretentious, you see or some sort of a thing. People have idea it’s not, it’s very next to the nature, you see. This is what is coming. But it’s all deliberate. You are attached inside. Outside, if you behave like that you are not going to become that.

Like Hippies have an idea, if they live like primitive people, then they become primitive. You cannot, your brain is modern. Just by living, you see, wearing a wig like a hippy, can I become primitive? I cannot, My brain is modern, you see? That’s what people don’t understand, that we are too deliberate. And all these deliberations can be only reduced if your Self comes into your attention. Otherwise all these are just our mental projections.

So all these sanyasa and all these ideas came gradually, everyone who came on this Earth, people have really made a mess out of them. And Buddha’s mess has gone to such an extent that if you see that you’ll be shocked. It went into many formations. But I heard from My son-in-law that he went and visited some of the caves where the very early Buddhist lived, very early Buddhist lived. In the caves, because they were not supported by kings or anything, so they had a very bad time. And they used to live in the caves. And what My son-in-law told Me that in the caves there are writings in Sanskrit, in Pali and in Indian script, saying that it is the spontaneous happening that can bring forth the Self-Realization. He has got that photographed. So it’s coming forward. You see, so they knew about it, the Sahaja Yoga, they knew about it. But then as every religion has gone into a mess and lot of funny sort of, we can say the – funny sort of expressions, also Buddhism has gone, it became Mahayan, Hinayan, all sorts of things. But one of them was called as Vidhitama, who ran away from India, settled down in Japan and he started the Zen system of religion, which he kept to the spontaneous happening. That one was preserved. Another was the Lao Tse style, who did not talk of God and of Buddha, but of Tao itself – the energy or we can say about the Adi Shakti. So these two good things came out of Him. While they searched back into the history of China and they found out the Adi Shakti lived many years back there as Kuan Yin. And that’s how Kuan Yin was established as a Goddess for many Buddhists.

Now then Buddha also got into another form because there was a big competition between Hinduism, Hindus of those days and the Buddhists. So they wanted to form, for ordinary people it’s very difficult to understand the philosophy so they thought that we should have Buddha expressed as He has been and He will be. So they formed their, you see, as you see He is a Matreya is going to come, the future Buddha is Bodhisatva and they started making His statues and everything.

So they made Buddha as the God. They started using Him to represent the Divine Power, giving Him forms and things and like hat many things happened.

But Buddha Himself was so much frightened of the ritualism that He said, “You should not worship anything, you should not build any temples so you see the loophole was found out, if temples are not to be built, we’ll build stupas.

Now in the Stupas they put the tooth of Buddha, of course that was sensible to do I must say, but of course Buddha had said not to do it. And they put it there, He had two disciples, called as Sariputta and Moggallana. They were very good disciples of His and their bones were collected after they were burnt out and were put in the stupa. That was something definitely sensible to put them there. Of course the bones and all these things should not be disturbed because it’s not good, it creates a problem for the body. But at least if they have put it there in the Mother Earth it would have been alright. but they put it in caskets. Now the first casket was made of gold, the second of silver, the third of iron, the fourth one of wood sort of a thing, mummified those things. That was a very wrong thing to do, because because if you go on keeping like that, some parts of the body of these great people, it can hamper their rebirth or their body which they want to again incarnate, you see.

But hair is alright or nails are alright, but you shouldn’t keep the part of dead body like that. And this kind of thing gave another nonsensical ideas to to horrible human beeings. What they did, that they thought that if we have to keep some part of the person who died like divine person, why not we cut the hand of someone and like that.

So in Tibet and all these places, specially in Ladhak, you see, they used to cut the hands of the people when they died and big ritual for the dead and then they started going towards the dead. So they started moving towards the left side. Most of the Buddhists moved to the left side, which was absolutely prohibited by Buddha, because He is on the right side.

He said, “Cut down your desires, do the karmas without the desire”. This was His idea. Activate your right side without the desire. This was His philosophy. But they – all of them are left sided. They have desires, not only desires but whatever they do they do it out of desire.

Like the worst is like the Japanese, they think that you can commit suicide in the name of your nation. With this desire they will commit suicide. To save their country they can commit suicide. I mean it is absurd. He said, “Whatever you have to do, do without the desire”, which is a difficult thing for human beings. How many there are who are doing it without desire? And whatever we do, we do out of desire. Even at the subtler point. Even when we do puja, we do with the desire that our vibrations will improve.

Can we think of a state where it is absolutely desireless? Only one person has that, there’s no desire, desireless. The whole thing is done without any desire, so there is no disappointment. There is no unhappiness. You are going to America, knowingly that is going to be a horrible experience, but it’s a joke, just going to see the joke. Without any hope, maybe it might work out to be something tremendous, but no desires.

You see, it’s so desireless the whole personality is, that even if I have to desire for something I have to ask you, “You better desire!”, because I have lost the sense of desire. So many times I’ve said you better do it for Me. Unless and until you pray to Me I can’t do it. That’s why I asked you write to Me a letter, because you see, I can’t desire, i really don’t. I don’t do anything! Without doing anything it is happening. So why should I desire? I really don’t do anything.

You’ll be amazed, I don’t do anything, I don’t desire anything, nothing of the kind, it’s working I am just watching. Still you are saying, “Mother you aredoing it.” I’m quite surprised! That is Tao. If you read about Tao, it is said that it doesn’t do anything. But everything works out. So this is what He said, which was all sahaja, that you have to be desireless and do everything, and He is the one who controls our ego. Because if you have no desire you will have no ego either.

Ego is only built up when you have a desire to do something. That is you just do it for fun, just for joy, just for doing it. Then how will you build up ego? You cannot. Like an artist is painting just for fun and throwing it away. Creating something just for fun – that’s what God is. Not with the desire to achieve something. I mean the desire is so gross, can be extremely gross. It can become subtler and subtler and subtler. That’s a good way. But can be very, very gross also, like some people can believe that, you see, “I should painting, because I’ll get so much money.” Or “I can sell it to somebody who may be the worst man, but I’ll sell it because I can get more money.” That’s absolutely the grossest of all, you see. That you can go to the most sinful things, I mean, I don’t know, there can be even worse desires than that, can be very many. But on this auspicious day we should not think of them which are there like that, but minimum of minimum, if you come, just do your puja, just for the joy of it, not with any desires. Just for the joy of it. I mean we are doing so many things like that. For example, we enjoy each other’s company. Just, just think of that!

You all Sahaja Yogis are enjoying each other’s company, what’s this for? Nothing at all. There’s no, nothing. Just, you are enjoying it without any desire. Just say, for enjoyment’s sake, enjoyment. When that purity comes, you see, in our temperament, that we do everything without any desire, we have got rid of our ego, the Buddha is awakened within us. That’s what is the importance of Buddha, that He settled down Himself in a place which is the most difficult place, that is on the left side of your head, you see. [Shri Mataji touches Her ego]
Sometimes I’ve seen it projects here up to this point [Shri Mataji touches Her left Swaddisthan] you know, in some people they get such a terrible pain, you know, pulling it out from there [superego], can’t imagine.
So this horrible point [Shri Mataji touches Her ego], which is – so funny it is, sometimes it can blow up like that, you see, sometimes it can pierce through. It’s a horrible one which all of you have developed quite a lot, you see, and it takes its forms in different ways and methods.
For that we have to say: “Buddham Sharanam Gachhami”, means: “We surrender ourselves to Buddha”.
Then what does He say? The second one is very good: “Sangham Sharanam Gachhami”: “I surrender myself to collectivity”. Sangham. “Sangha” is the collectivity. I surrender myself to collectivity. Ego goes down. First of all Buddha who is sitting, who is the deity, which is the enlightenment, you say: “I surrender myself to Buddha.” Secondly you say: “I surrender myself to collectivity.” Egoistical people cannot surrender. So: “I surrender myself to collectivity”, so we say: “Sangham Sharanam Gachhami.” It is to Virat we are doing.
[To Herself] What is the third one, is? “BuddhamSharanam Gachhami”, “Sangham Sharanam Gachhami”, the third one –
“Dhammam Sharanam Gachhami”. “Dhammam Sharanam Gachhami”. “Dhammam” means the religion – the balance. “I surrender myself to religion”, which is essence of you [unsure]. Or you can put it the other way round, that, “Buddham Sharanam Gachhami, Dhammam Sharanam Gachhami, Sangham Sharanam Gachhami”. That’s all.
If you have achieved it then we can talk of God. Not before that.

So these three things are to be achieved.
We would put it in a Sahaja Yoga way like this: First of all: “Dhammam Sharanam Gachhami”, “I surrender myself to my virtues”. All desires can be surrendered to a virtue.
“Is it virtuous to do like this?” You can, if you are brought up that way you’ll just not do it. You’ll have no desires to do something, that is not virtuous and righteous. You will just not do it. So, “Dhammam Sharanam Gachhami”.
Then you should say: “Buddham Sharanam Gachhami”, means: “I surrender myself to my enlightenment”. This is the second state, when you are ascended.
Surrender myself to enlightenment, enlightenment that I’ve got, to my Spirit. It’s the Spirit who is going to guide you. No more my physical, mental, emotional nonsensical temptations, but what? Is the Spirit.
And thirdly: “Sangham Sharanam Gachhami”, to the collectivity, to the whole, to the Virat. This is the way we have to work it out.
So ultimately He reached the same point, that: “let me start it from myself”. It’s from myself to others, not from others to myself. It’s like treating the tree from outside, not from the roots.

But Sahaja Yoga treats you from the roots. First you get your Realization, alright, then you learn how to surrender yourself to your Dharma. Then you become collectively conscious. Collectivity is a temperament, is a sense of enjoyment that you get in the collective living. Unless and until you have that you have not achieved your joy.
So Buddha has played a very great role in our lives and He is a very great powerful force within us.

I’m very happy that Buddha Jayanti has fallen here in England, because as we say the England is the Heart of the universe – it doesn’t matter if I say here, is any Arab here? I don’t want to displease any Arab people sitting here. Alright. And if it is the heart whatever you do here will circulate in the whole universe.
So if you can conquer your ego here, you can even conquer the ego of Mister Reagan and these Russians. You can manage that. But first start it here. It has to reverse back you see, now they have to learn from you and you don’t learn from them. When it will work out you’ll be amazed.
Ego is the only problem I always face reaching their hearts. If ego is removed everything will be alright. So for us the great mantra is “Buddham Sharanam Gachhami”. These three mantras you must say everyday I think, to get rid of this horrible ego.

Now, any questions on Buddha you have? I’ve made it in a short way – the whole life it is very difficult.
[Pause. Shri Mataji rubs Her hands]

It’s receding – ego. English are wise people, sound people, and they must understand this, that is a very, very important thing that they should not loose these qualities and should try to fix their enlightenment in such a way that it circulates.

Any question? Gavin told Me yesterday it is Buddha Jayanti. I was very happy, because in England I’ve not talked of Buddha but otherwise I have talked about Him elsewhere.

(Pause. Shri Mataji keeps rubbing Her right hand)

So now, that’s why I wore, you see, a Buddha’s shawl because it is suggesting of a detached mind which has no color. And there could be a personality which is colourless. but you can have it covered with colours to make others happy.

So when you are a Realized Soul, whatever you do is natural. Whatever you do. If I am wearing this, now I am a Buddha. When I take it out, I’m Adi Shakti. Is not a drama, is a fact. But if you are not a realized soul, before that whatever you do it’s just a drama. For example, this is an artificial thing, I put My hand there anything, nothing will burn. But if it is real, it will definitely burn, whatever I may try. It’s like that.

So if somebody is a real person whatever he does is not a drama, is reality. That’s how they say that She can take this form, She can take thav form people don’t understand, how can one person take so forms. Can. if it is Reality, it can. Like the Mother Earh, She is a Reality, and the sap that is coming from the Mother Earth takes so many forms. See Her power! Flowers, this wood, different colors, fragrance so many things! Is one Mother Earth, is producing all this! Because She is Reality. It’s the Reality in Her can produce. But unreal things, whatever you make out of unreal things, they may look real, but they are not.

So now, let us have the puja. And for the rituals also He said, because most of them were unrealized souls in those days that they, whatever puja, they did was unreal, it was not real, had no meaning. It was giving no effect.

You see, worshipping a person who is unreal or any Deity who is unreal or those who were not real people and the Realized Souls. What’s the use of unrealized people worshipping Me? I mean I would not allow any unrealized person to worship Me at all.

You see, I always tell people unless and until they are perfectly sahaja yogis, you know then they are good, please don’t bring them for puja. Is troublesome to Me. Much more than to them. You see they also feel obliged as if, you see, they are obliging Me, they think so by worshipping Me. I don’t know. But they don’t know how much they are troubling Me, by coming here without Realisation. So the ones who haven’t got Realisation are really troublesome. They don’t help Me. So the myth some peple have that if they come to a puja before Realisation they’ll get Realisation, is not good.

You should not bring anyone who is not a Realized Soul or who is not a Sahaja Yogi to a puja here. It’s troublesome and that person also starts doubting,this, that. Is better not to do such a thing. Because also such a person is half baked. So no use giving Me half baked cakes, and spoiling the half baked cake also permanently because if you take out a half baked cake, you see, it’s spoilt for ever. I can’t eat it nor you can bake it again. So what’s the use of bringing somebody who is half baked? Alright? So from next time, also this is out of compassion you do it, I know you do it out of compassion, but this is not wise. It doesn’t help Me, nor it helps others. Alright? So from next time also any time, you must find out a circular saying that unless and until you are sure about the Realisation of a person that he has got Realisation, you should not call them for the puja. They are not good for Mother and they are not good for themselves. Because they become, you see doubting or something, and you cannot really give them Realisation after that, it’s very [hard]. You remember your friend had the same problem who was he? Nick or something…

Alright. So now we can… Gavin, you can do the Ganesha Puja. You can read it in English. Now, I think those who have not washed My Feet before, in Brighton, should come down. You washed My Feet? No? Alright, he will come to do it. Who else is there? Come forward. Can you put some towel here? [Hindi/Marathi] Put one down here, straight.

Now, you, look and she has to… Gavin, has washed My Feet, can she?

Shri Mataji: Who is she?

Sahaja Yogi: Carol? Carol…

Shri Mataji: You washed it. You’ve done it, in India? Let two by, two, two persons should come, would be better. Alright? So let’s have it. You can be here, you both, and then these two can be there. Alright. Now you can sit there, but just… You pour the water. Now, Gavin, you say the English translation, would be better. Both of you. Come along, come forward, and you have to rub My Feet very hard.

That was happening, it was just coming out like that. They advertised, and really… I mean, they are honest, they didn’t told us.

Yogi: I looked on the label. They had zinc sulfate in it. They had zinc sulfate in thedescription, in the soap, I would never use it.

Shri Mataji: Horrible. This (name of product?) is a sure short way to baldness. Very fast.


Absolutely. Shortcut. Anybody who is bald you ask him, he must have used it sometimes. Did you, Gavin? (Laughter from yogis)

That’s it. It has got petrol. You see, they may not write, but from the smell you can know.

These tabacs are all horrid things. Tabacs are…actually this is tobacco, is the word tabac comesfrom tobacco. You see, here the cheating is of a very different kind. They have no consideration. This is real cheating, you see, to put petrol, petrol on your head. You are sure to become bald-headed. I’ll tell you, best is that sapna, sapna oil (…).

[Yogi says something about hairdressers]

They are going to have no profession any more (laughter)

Sapna is very good, I think you all should try sapna, is very good. [Inaudible] But sapna in the best, I think you should put that sapna oil on a Saturday night, put a bit on your head and make the scalp move a little and then you have your bath. Sapna, it’s a homeopathic oil…I think there must be, a homeopathic shop if you go to. And also there is one in India we call (Camphordine?), we don’t get here, it’s very useful. It’s very light. Of course jabakusum is also good if you can mix it up with coconut oil. Jabakusum. One bottle of coconut oil and half a bottle of jabakusum or just the other way round. If you mix it up and use that, it’s very good. You can keep it in a tin bottle and use it. It’s very good, jabakusum. You get it here, jabakusum. It’s made out of that red plant, nowwhat you call that, hibiscus. Thank God you see we are not so good at artificiality in India. Really. Same with these, all these your Cami soaps and all these things. Really. They will give you a soap which will finish your skin. And then they will give you a cream which is even worse. It’s a mutual understanding. So you try, I could say that yellow colour sandalwood is good. It’s very mild for the skin. It’s very good for you. So that chandrika soap was good but now they are also mixing up something (…) You should use that, is a good one. Absolutely mild soap it is. Not the black one, the yellowish one.

(Yogi says: Sainsbury’s makes some good soap)

Which one?

(Yogi says: Sainsbury’s makes some good soap)

How can they? I must say… They are not good, you see, it must be some joke. (Laughter) Somehow they can’t make anything mild, you know, they cannot make anything mild. Why can’t they make something mild? The soap should be such that your skin must come out. Your washing, mouth-washing liquid is such that I put it on enameled work from vadaban, it was at least sixty-seventy years old, you see, we had. And as soon as I put it the whole enamel finished. Can you imagine, we got such a shock. All the enamel within us must be going out from the teeth also… (laughs, laughter). All enamel of the thing came off and I was amazed, where it has gone. Completely dissolved. I wonder from where they made them, what they made them of.

(A yogi says: “The Pepsi Cola is the worst stuff for that. Some dentist tried an experiment of leaving some false teeth in a glass of Coca-Cola overnight and in the morning it had disappeared.

They just dissolved, Mother”. (General laughter)

Coca-Cola or Pepsi Cola? Which one, Coca-Cola or Pepsi Cola?

(Yogi: Yes, one of those, but the problem was…)

Pepsi, Pepsi might be. Because you see, Coca-Cola formerly was horrid, I used to feel terrible. But now I’ve tasted it, I don’t find it so bad, they have changed something in that.

Yogi: They took the cocaine out of it, I think, Mother.

Shri Mataji: But I used to feel terrible before, I would never touch Coca-Cola. But now I, it’s alright. Better take Indian tonic water, I think, there’s something good about it. Or this Perrier water, whatever it is. Now good now, let’s see this.

[Talks to a yogini who is washing Her Feet]

How are you? More in the right. Left is not good. Rub it hard. What did you do before Sahaja Yoga?

What a horrible combination, rub it hard. Drug is one of the worst things, you must use oil for your hair. You must use hair oil, drop it like that and take it out, because I think is a some part of the brain just becomes dead. Hard, hard, hard. Yes.

…doing it but you feel you are doing it, then it’s a double problem. I’ve seen it. When you are not doing it, and you are feeling you are doing it, it’s criminal, isn’t it? But somebody who is doing it and not feeling it because that person is not conscious about it, not bothered about it. It’s too little to think that you are doing something. It’s too little. Is a too small a thing, it’s too low a thing to think that “I am doing”.

Would be such a ridiculous thing to say: “I have done this”, you see, such a thing to be said. Isn’t it? And such a person comes everywhere: “Oh, I did like this and I did this” you think, such stupid fellow what is he talking? It’s such a ridiculous thing, I tell you, to say: “I have done it”. So, after Sahaja Yoga you also start saying: “Mother, it’s not working, it’s not coming up, it’s not there”. You don’t say: “I cannot do it, I am doing it, I am giving realization”, you don’t say this. You just say: “It’s not coming, it’s not there, it’s not in the hand”, like that. You see, so you also start becoming a third person. You just don’t take the credit for it at all. Only the joy of it comes to you, that’s all. But you don’t take the credit or . That should happen gradually to all of us, and happens, automatically, to start talking like that.

Today’s puja you must notice I’ve changed the mode completely, because of Buddha’s influence, you know. He didn’t want to have too much of Puja.

Alright, so now, what we have to do is to put something, a cloth, here.