Shri Buddha Puja. Barcelona (Spain), 20 May 1989.
So today we have gathered here to worship Buddha.
Lord Buddha, as you know, was Gautama, the one who was born in a royal family, and then, He became an ascetic, because He was very much hurt to see three types of problems from which human beings suffer. And He came to conclusion [that] all these three types of problems are because we have desires. So He said that, “If you become desireless, then there will be no problem for you.”
So He studied Vedas, He studied Upanishadas, He studies all kinds of things. He went to many saints and many people and He could not get His Realisation. Actually He was an Incarnation. The incarnation also has to reach a point of Realisation in a different way: like the whole potential has to open out. But the incarnation has tremendous potential, and that expresses itself once the door is opened outward.
Buddha realised the greatest problem of human beings is his ego. In his ego he goes to the extremes: from one end to another. And so He worked throughout on the Pingala Nadi for us, and stationed Himself on our ego, to control it.
If you see on the Agnya Chakra, if in the centre is Christ, you have on the left Buddha, and on the right is Mahavira. All of them are called as Lords, because They’re rulers of these three areas.
Now this area of Agnya is the area of Tapas, is of penance. Because they have done penance for us, we don’t have to do any penance: means they have done for us everything that is possible. That’s how the Sahaja Yogis don’t have to do any penance, they are in a beautiful place having a nice vibrations. They don’t have to go in the jungles, run away from the society and hide themselves in a place where there could be scorpions, could be snakes, could be tigers, could be any danger to life. So the penance part is over and also Buddha in His lifetime – when He was alive, all the time He said, “There is no need to have any austerities. There’s no need to have any austerities at all.” If you read Buddha, His early teachings, then you’ll be surprised that He said there should be no austerities. He Himself went through austerities. But that was the time, samayachar, was the time, where they needed people who would go all out to do the propagation of His ideas, so most of them took to a kind of a life but He never believed in any austerities.
Moreover, He was not a vegetarian. He died because once He went to a village and He was hungry and He asked one of the hunters, we call them as kiratas, that, “I would like to eat now and I have to go for My work.” He said that, “This morning I have killed a wild boar but it must take some time otherwise it’s very hot blood.” He said, “Doesn’t matter.” [It’s] very significant – right side – to take the red meat of a wild boar without getting it cooled down. He ate it and He died with that. Everything that they do has a meaning.
As we find meaning in the life of Christ, we find in the meaning of Buddha also. That is the reason why the buddhists became vegetarians. Because Buddha died eating that hot meat they became vegetarians. But that doesn’t mean that everybody has to become vegetarian. Those who have ego, it’s better they are vegetarians. Right side people are better with the vegetarian food, more and the left side more with the protein, that we know very well.
So He tried to control the people who were with Him in a way which was very loving and affectionate. But what was the accent in His message is to be understood. There was one boy who came to Him and asked Him that, “Sir, will you initiate me into buddhism?” It was not ‘ism’ that time. “Will you initiate me?” He said, “My child, only the brahmins can be initiated,” meaning the Realised souls. “What is your birth?” He said, “Sir, I don’t know my birth,” so went back to his mother and asked, “What is my birth, mother? Who was my father?” She said, “My child, I was a very poor woman and I didn’t know how to exist, so I had many lords, I lived and I don’t know who is your father.” “You don’t know my father?” she said, “No.” So he went to Lord Buddha and asked him, “Now, who is your father, and what is your caste?” He said, “Sir, I have no caste, because my mother told me that she had many lords and she doesn’t know from where I am born, so I don’t know my father.” So Buddha embraced him, He said, “You are the brahmin, because you have told the truth.” So the essence of his life is truth.
First, we have to be honest to ourselves. And I find some people find it very difficult to be honest to themselves. They know how to escape the truth. They know how to manage. To get out of it, they’ll give some argument, or they’ll give some explanations. Whom are you giving explanation – to yourself only! Your Spirit is residing within you, which is enlightened in your attention and now [to] whom are you explaining? To your own Spirit?
So the message of Christ may be that we have to resurrect ourselves. But what about resurrection? That you have to be very honest to yourself, first thing. First and foremost thing to know that your caste is a brahmin, that you know the Brahma, you know the All-pervading Power, you have felt it. You are the real brahmins, and as real brahmins, you have to be spartan. I mean, in India say, we have a brahmin, they may not be real brahmins, but born in a brahmin family, there may have been forefathers, might have been brahmins or something like that, they call themselves brahmins, all right. So what is their specialty? At four o’clock in the morning they’ll get up, all the brahmins. That’s how you can make out a brahmin. I am also a brahmin that way. Then they’ll have their bath, clean themselves completely and sit down for prayers or pujas, or maybe meditation. That’s how you make out a brahmin, though they are not brahmins, but the tradition.
While say a shudra in India, will get up at nine o’clock, in tradition: wear dirty clothes, put his hands in his mouth, will be a lousy fellow, surrounded by rubbish. He cannot even feel the smell of the filth, because they have been doing that kind of work, traditionally. They are not, there are many brahmins, we have found out, now, who are really born in a shudras families. So actually in the shudras families, as such, it’s not by birth, but by their aptitude, by their jati, they are brahmins. But traditionally it’s accepted in their society. Their hair will be dishevelled. You can immediately make out, no oil in the hair, first point. No oil in the hair, hair are all dishevelled. Secondly, they are not bothered about sex life, and amounting to the rakshasas, it’s only the rakshasas who get interested in women, look at women and all that, actually, according to Puranas, I am sorry to say, is a quality of rakshasas.
Because when there was the churning, the Manthana[churning of the ocean] took place, and Amruta came out of, the ambrosia came out of the sea, then Shri Vishnu knew the weakness of the rakshasas. They had taken the kumba, the pitcher of the Ambrosia, by force, the rakshasas, because they were more powerful, more egotistical, they could [be] cunning, so they managed with the Devas and took away, and they were about to drink it. So Shri Vishnu knew the weakness of rakshasas, so he dressed up like a lady, Mohini, called himself Mohini. Mohini means the one which attracts you by your dress, figure, all this kind of nonsense. And immediately all the rakshasas fell for her, for Him, I mean! Immediately, I mean you could make out between the Devas and the rakshasas.
But say, in Greece, they have made Devas into rakshasas, solved the problem! And as soon as he discovered that one of them had taken something, it said so in mythology, he went and giggled and being a rakshasa, he liked the lady giggling, no giggled at him and then tried to tickle, rakshasa way, proudly, “Beautiful woman coming and tickling me, ohhh.” (Laughter) As stupid as he was, he felt so tickled that he vomited out. And they say that garlic was born out of that ambrosia, it’s said so, I mean, mythologically.
So, when I see people in Sahaja Yoga, not being honest to themselves, the first thing they must know – ego is a very, very cunning stuff, but also it makes you a slave of another ego.
See now, for example, a lady would go to these beauty shops, dress up herself, wear these, do all like that, I don’t know what they do, but they come out of it after three, four hours and look the same to Me, (Laughter) I don’t know how much money they empty out. But it’s something surprising that the hair is cut this time in a different way. So you ask, “Why did you cut it this way now?” “That’s the fa-shion.” That means you don’t have your own ideas. You don’t have your own concept. Whatever is the fashion, you just do it. You don’t understand also that this is good for you or not.
So, the ego gets dominated. Supposing there is an entrepreneur, say, very clever and cunning, more than anybody else, supposing. There are many like that, of course. Now he says that, “You can put a jam tin on your head and tie up your hair like this and you’ll look very fine”, and he puts up lots of advertisement – all his jam tins can be sold! Without thinking they will use jam tins. Means you have no personality of your own. What’s the ego? Ego should give you a personality, a character, a temperament. And when you see them you can’t make them out – like sikh people, you know, as you cannot make out one sikh from another, because they all wear beard and moustaches. You can’t make out ladies from one to another, because everybody has the same hair style, the same style of clothes, everything’s the same, because it’s a fa-shion.
Who has started the fashion? Some very cunning fellow [who] wants to make money!
In India, we get a kind of a…we call it tokni, is a kind of a basket, small little basket; and suddenly it disappeared from the market. We didn’t know where it has gone, I mean it’s impossible! What can you do with it? It’s a very simple thing. It was all in America. “Why?”, “The women are using them for their hair.” I said, “How? What do they do with their hair?” “No, no, no, no. See nowadays, they don’t put any oil in their head, so they have all become bald.” You will become bald, no doubt, if you don’t put oil. I am telling you now, you’ll become bald. So we are austere people, we can’t put oil, you know. But then we become bald automatically, you can join any buddhist organisation, nicely, you don’t have to shave!
So they say that, “We have become bald now, so we have to have something.” So they put those baskets and on top of that they put, what you call them, wigs. Wonderful! “But why, why don’t you put it on your head?” “No, you must have a nice fluffy hair, you see!” “For what?” “But that’s the fashion.” One day, one lady talking to Me, her basket fell down and came down also the wig, (Shri Mataji laughing) and that’s how I discovered. (Laughter)
So what is – this is to understand that if you have your ego really in the real way you should have your own personality, your character, your understanding, your speciality, your temperament. That’s not there.
What did Buddha do? He said: get rid of everything, your hair, even your eyelashes, anything that can be shaved off, hands, feet, everything, shaved off. Imagine if you are following buddhism, what would have happened to us. (Shri Mataji laughing) And He said, “All right just wear a Kashaya.” Means saffron clothes. “Come with the saffron clothes, with everything shaved,” and the ladies could wear only two dresses, one on the blouse and one a sari, that’s all, no petticoats, nothing. Whether you are a queen, or whether you are a sweepstress. All of them should look alike – so no fashion anymore. But buddhists are the greatest fashionable people you could ever think of.
If you go to Japan, you will go mad, if you see their fashions, because they’re so artificial. I don’t know where is buddhism gone, where Buddha always praised people who were natural. All buddhism is lost like this, into a kind of a wilderness.
Another thing the right sided people have a problem, because if you become too right sided you neglect the left side, neglect your Mooladhara because, you see, “What’s wrong, what’s wrong?” Till you get AIDS, nothing was wrong, now something is wrong. Till you get cancer, “What’s wrong in smoking, what’s wrong?” I mean they advertise, even in India, that you look really great if you have a cigar in your hand or a cigarette in your hand; you look like a chimney, but alright. (Shri Mataji laughing & laughter) So they pamper your ego by telling you all these things and you start doing it, and in that doing, you just forget that you are a stupid fool!
We are going to lose all our beauty if we listen to these cunning people who are entrepreneurs, take it from Me. We had Mona Lisa, these days you don’t find her, anywhere, nowhere. You have mosquitoes, horrible! They think they are very beautiful, [but] they don’t emit any vibrations. From any angle of aesthetics, they are not beautiful. And by the time they are forty years, they look at least eighty
So, what has happened is that we are playing into the hands of our ego and our Mooladhara is lost. Mooladhara is the brakes, is like a brake. The right side is the accelerator and the left is the Mooladhara which is the brake – but “What’s wrong?”
That’s why Buddha preached Brahmacharya, celibacy, because if you go too much to the right side, now there are many complications. I can hear them for many people that those who are overactive can’t produce children. First, “What’s wrong?” Then, complete dryness – they cannot have children. And if they have children by chance, may turn out to be rakshasas only.
So too much asceticism can take you too much to the right. That’s why Buddha said, “No asceticism is needed.” He said it, though He had people around Him, whom He looked after, saw to it that they were celibate people and He is the one who gave them balance and managed them.
So once you start going on the right side, you end up automatically like a cabbage, automatically. You cannot produce children, you cannot live long. Like taking cocaine, you can say. You speed up very much, you become very speedy. And you have to really…to live with them is so difficult, very difficult. Because they move with the speed of a jet and I move with the speed of an elephant. I just look at them going, coming, going, coming. (Laughter) I don’t know how to relate.
So to curb this ego we have to worship Buddha, we have to worship Buddha.
But the first principle is to respect your chastity. To respect Buddha means to respect your chastity. You don’t have to give up your wife as you have given: unless and until they are horrid. Don’t have to give up your husbands. All of them were without wives. Buddha had a wife, He gave her up, Mahavira had no wife, Christ was never married. But in Sahaja Yoga you do marry, you have children, no doubt. And, as we were saying, that, with ego, we become, in a way, very much involved into ourselves.
So we can say there are three types of people in this world. One who are not bothered about others.
So the first message of Buddha is honesty to yourself. And the first area where one has to see the honesty is in your chastity. You can marry, you can have a wife, you can have a husband, you can have children.
So this ego, which was first there, creates one type of a person, the person who is just involved into himself: his ambition, his projects, his jobs, his wife, at the most; or his children, his house, his car, maybe his horse, maybe his dog (Laughter) at the most! If he could extend. Otherwise, if you tell such a person, “I am rather” – say – “worried about someone,” that person will tell Me, “See, you have done your duty. Now if that person doesn’t want to do it, why should you worry, you should be happy.” “But how can I be happy? I am not your type.” And such a person also will say that, “This is my house so why should I worry about anybody else who has no house? This is my room. This is my carpet.” Anybody comes in ‘my’ house “Oh sit there, put that there!’” Such a horribly harsh person. “My and mine, my and mine” – goes on working. And this ego then spreads, more and more and more and more, and then – “I believe in an ideology!” like Hitler did it. He must have been hurt by some Jews, might have been. So [with] that hurt he was completely built into a big horrible prison by his ego and he wanted to kill every Jew!
So this kind of a person that is, is so involved into himself, “I, me, mine” and “I am the best.” “Everybody’s a stupid fool, I am the most intelligent. I’m the cleverest, I know everything.” Like a saying: “I was coming by the road and I saw a dacoit, so I ran up to the tree and hid myself. What a great person I am. Then the dacoit came and he threatened me, so I gave away everything to him. What a great person I am. Then the dacoit came and he took away my wife. What a great person I am.” Self-certificate! And he’s very happy. Everybody is tired of such a person, everybody’s unhappy of such a person, no one likes [such a person]. If such a person is coming from this side, most of them will run away from the, “Oh, that’s coming!”
We have in India some people of that kind, in every city, well known, well known, everybody knows them. So now, in the morning, people go out for a walk in a garden and they see such a person coming from that side. “Oh! God today we will not have our food.” I said, “Why?” “Most inauspicious person we met today was this one, this one, this one.” But he’s very… he’s walking like this, “What’s wrong?” No one likes such a person. You may think no end of yourself [but] no one likes you. Countries after countries there have been [such] people, such a collective nonsense it is.
Sometimes, when you see how so many people were killed in America by the same Spanish people who are today Sahaja Yogis, I can’t believe that you are the children of the same Spanish, I mean you are so different! So beautiful.
So what was it that made them so cruel? That ego, that ego that built up in them, that they could not see that, “These are human beings we are killing.” “We have aggressed their country, we are here, we’re killing them, we have no right to be there.” Same with the Portuguese: they all disappeared into Brazil while they belong to Portugal and Portugal there are only 5% people left. They’re not bothered about Portugal which is very, very poor. Same thing with the Spanish, those who went to America, “So what? We’ve earned our own America. We are here, we have done this, we have done that, we have killed so many people. The Spanish have not killed anyone, so why look after the Spanish?” And this is how their ego brought forth such a destruction.
When I went to Colombia first time, I don’t know, one gentleman knew about Me. He asked Me, “Mother, are You the one who is known to be a spiritual leader?” I said, “Yes, I am, so what?” He met Me in a party. I was surprised he called Me ‘Mother’. So he said, “Can You bless our country with something that we can outwit these Americans. Let there be something from the nature. We have got wheat, we produce wheat here and these people want to buy it at such a low price that we can’t even maintain our families. It is so low price that we cannot really economically do it. We starve ourselves and sell these wheat to them.” So now, in Colombia, that shanty town of Colombia, Bogotá, now has become the most developed one. They all travel by first-class, and Americans are taking cocaine and washing their feet.
This is the reward of the ego. You have to pay the dividend, you have to pay for your ego, and very severely. Try any tricks with your ego, it boomerangs back to you. Of course in Sahaja Yoga it’s the worst, is the worst, I am frightened to see somebody riding a horse.
I must also mention another type of people that there are, who are left-sided. They are always complaining, “I have got a headache, I have got a pain here, I have got a pain there, I’ve got this.” All kinds of diseases they will have. Like I read a book of Jerome, that one fellow read…I hope you people are not in a hurry. (laughter) So he had described that – one fellow went to doctor, to a doctor, and he said, “Sir, I have all the diseases that are described in Materia Medica except for one that is the housewife’s knee.” (Laughter) He said, “How is it that you don’t have that?” He said, “Because I am not a housewife.” So he said, “How did you get all these diseases and how do you know?” He said, “Because I read Materia Medica and I found all these diseases are with me.” So he said, “Alright, I’ll give you a medicine but just now you don’t take it, you have to go out from here about five miles and there you can take it.” So he took the medicine, one, in a piece of paper. He went there and he opened it one after another and he found no medicine, but the last paper was there, on that it was written, “You stupid fool, don’t read Materia Medica! Nothing is wrong with you!” (Laughter)
So the complaining people are another one, and they are really bhootish, sometimes they are very troublesome, I don’t know. If you just say, “How do you do?” if I, by mistake, say – then there’s a list of things. (Laughter) “Oh God, why did I say such a thing to this person?” This list of things, you know, one after another. “This happened, this morning, this happened, evening this happened, that happened.” Everything happens to them. “And the food was so bad, and they treated me so badly, and the Sahaja Yogis were so bad, and they didn’t take me there, and they troubled me so much, and I was left alone, nobody bothered about me. And they are very cruel to me, and this leader is very harsh to me. He doesn’t treat me well and, this, please remove this leader and he did this and he did…” “What did he do?” “He didn’t allow me to take water.” “Eh? Why will he not allow you to take water?” Something stupid like that they’ll tell you.
Sometimes I feel – where are those great saints lost? Who were the third type of people who didn’t care for themselves, and who had not involved in them, but they were involved in others, who were bothered about others, what’s the trouble of another person. “What is the trouble our leader is having? How am I behaving towards the leader? What am I doing to him? Am I of any help to him? Have I given Realisation to anyone? Have I given any money properly to him? Am I sensible, or I trouble him all the time and then I go on complaining to Mother?”
These people can never be satisfied. One is over satisfied, the another one is never satisfied. And the one who is in the centre is least bothered to find out whether he is satisfied or not satisfied, he just wants to see the satisfaction of others. And that is what is to be seen in Buddha’s life, how He was and how He respected.
So the people who today are worshipping Buddha should know that His message of Truth, which we know through our right side, through our attention, must be applied to ourselves, first of all.
People will tell Me, “Mother, his vibrations are not alright, this house has no good vibrations, that has no good vibrations”, and the fellow himself is shaking before Me, you know – like this. And I said, “What about your vibrations?” “Oh, I am getting too much.” But I am also getting too much, so please!
The problem with Sahaja Yogis sometimes is that they don’t know the importance of what they are, they are not aware. If their ego was correct, in that ahamkara, ego, the essence of it is aham-bhava, is that, “I am a Sahaja Yogi.” “I am a Sahaja Yogi.” Now keep the point of honesty with it. “Honestly, I’m a Sahaja Yogi and I’m a follower of a religion, which is a universal religion, which is innately built myself. There’s no hanky panky about it. Is my experience, and I believe in it fully, and is innately within myself.” This is the ahambhava. I don’t know what is it in the English language, is could be ‘I-ness’, ‘I-ness’.
Then, “I am on this earth now, this life is for the work of God. And for that I have to be a pure person, because I belong to Vishwa Nirmala Dharma. I have to be pure, I have to achieve my purity through meditation through every way watching myself. I have to be a pure person. And if I am a Sahaja Yogi, if I am united with that All-pervading Power of Love, I should be the medium to give that love to others, and compassion. I have no time for other things. Other things are of no value. My attention has to be pure. My life has to be pure.”
“I say one thing, do another thing. I cheat myself morning till evening, then I have no ‘I-ness’, I have no self respect.”
“If it is possible, why not manage something free? Say, If Mother has a house, let’s go and have some nice time there. After all it’s Nirmala House, so we can have something free.” No self respect. “I mean, let us save some money, if possible here and there.” No self respect.
There are people I know of that kind. Supposing we come for two days to Ganapatipule, “Mother, will you charge us for one day?” [this is] very common. Who is going to pay? “I have to pay at least for my food, for my stay. I have to pay.”
It’s not like Buddha’s time when they had to give up their whole kingdom. Everything to dhamma. Every pai, everything that they had, even their hair, I think. Everything to dhamma. And just come absolutely bare. No children, no wife, no father, nothing! That was buddhism, that was Buddha’s style. He had His disciples like this and they used to walk miles together, to preach from one place to another in thousands. What an impression it must be on people when they see all this.
Today’s Puja is very important, because I feel western countries have gone off with their ego, and they need Buddha very much, and they like also this so-called buddhism very much, because you see, they can then just hide behind that camouflage. “We are buddhist, you see.” They’ll worry about Afghanistan and they’ll worry about Llama. They’ll worry about all other people, because, “You see, we are buddhist.” But there’s no Truth in it, no Truth.
Sahaja Yogis have to establish that truth, that dedication. So Buddha has said,
“Buddham Sharanam Gachami.” I bow to all those who are Realised souls.
“Dhammam Sharanam Gachami.” I bow myself, to my Dharma. That is Vishwa Nirmala Dharma. And then lastly is,
“Sangham Sharanam Gachami.” I bow to collectivity.
In these three things He has solved the problems of all three types of people, if you see that. First is the Buddham, the one who is a Realised soul. All the Realised souls are to be respected, to be surrendered to. I find one Sahaja Yogi talking about another Sahaja Yogi in a very funny manner, for nothing at all. No respect!
Buddham Sharanam Gachami. I surrender myself to all the Buddhas. Now there are eight I counted, but we have so many – all Buddhas sitting here! Those who have known, those who are gnostics, who are vidas, vidvahanas, are sitting before Me. So I surrender myself to them, as he says, “Buddham Sharanam Gachami.” You must respect every Sahaja Yogi whether he is from the black race or a white race or a blue race, whether he is from Spain or from Italy or from India, or from any other place, whether he is from Jew religion or from Islamic religion, or any religion whatsoever, whether he’s a legitimate child or illegitimate. Whether he comes from aristocratic or a rich or royal family, or from the poorest of poor. Whether he has money or no money. Whether he’s unwell or he’s all right, whether he had a very bad past. Everything has to be forgotten, the past. They are all buddhas and all the buddhas must be respected and surrendered to, to their wishes.
I mean, I surrender to your wishes, all the time, I have become now so desireless that I have to tell you that you better desire, otherwise I am useless, I have no desires. As if My power of desire has gone into your heads and I have nothing left. So you have to desire.
Then the “Dhammam Sharanam Gachami” is very important. What have you done for Vishwa Nirmala Dharma? Whatever [is] needed for the work of Vishwa Nirmala Dharma, whether it is money, whether it is your house, any possession, whether it is labour, any kind of labour.
I see some people will do every sort of work, and some people will never do it, whatever it is. So we should really have a roster. For example, one day all the leaders must sweep. Second day all the ladies must sweep or do something, so that when you have full idea as to how to respect each other. Also when you start doing something then you really have respect. Very easy to criticise, very easy to criticise others. I have seen people who can’t write two lines, can criticise Shakespeare, can criticise Tukarama, can criticise Gyaneshwara. Two lines of poetry you can’t write, what are you criticising? They can’t paint even with one colour are criticising this, criticising that. I mean, how can you criticise anybody?
The one who has given no Realisation to anyone, done nothing, is criticising the leaders, arey baba (hindi: ‘oh Mr’), they have given Realisation to so many people. How many people you have given Realisation? Please do little bit like of this like that person then you can criticise. Everything is done through criticism. I think that is the worst thing that we can do to ourselves because criticism, only, is the very depraved ego which takes to. There is no ahambhava, there is no “I-ness.” All right. He has written such beautiful poetry. I’ll also write. No! “He’s written, but there is something, this is not correct.” Baba you write first two sentences like that! “Mother, his English is all right, but still”, but what about your English? Or your Spanish? Do you know Spanish language, no? Then? If he doesn’t know English why should you criticise? So the criticism part has killed all art, as I’ve told you, killed everything, killed all our creativity, killed our personality, we are all the time shaking. Nobody’s going to be there like Rembrandt, or like Michelangelo, or Barbini, nobody. Because you make anything – criticism!
In Australia, they made a very beautiful, I must say, one of very sweet things they made, like you can call the ship, with sails, a building there, for their opera. Even till today they are criticising it, and whenever they have to give any picture of Australia, they give that picture!
Is like they killed Marie Antoinette, and if you have to go and see anything beautiful [in France] you have to go and see her palace!
Criticism is all right if you are an expert and a master. Alright, A master has a right, of course. But you, you haven’t got even the slightest of that art, how can you criticise? So this depravity of the ego, you can see in the life of Buddha, who was light, who was enlightenment, who was compassion, who was knowledge, who was joy. In His life, you see, He never criticised anyone.
He left it to Me, this horrible job of criticising all the bhoots and rakshasas and devils. He just took a easier course. Why to fight the wall? Leave it alone. I wish I could do that but could not. I have tried. First three years I tried, but you just can’t help it, you just have to fight it out. But you don’t criticise each other. I feel very hurt, Myself, as if My one hand is criticising another.
I can go on talking about Buddha for days together. There’s no end to it. He’s the one who has taught us so many beautiful things by His own life, and if you have to really imbibe His Spirit within ourselves, we have to have that detachment from within.
As every religion is ruined by the followers, Buddha, who said: don’t worship – even don’t talk of God. He said don’t talk of God, just talk of Self-realisation. First let them have Self-Realisation and don’t worship anything. He said, “Just don’t worship,” because He knew there was nothing to be worshipable. But they have got stupas and they worship this and they worship that and worship this. There’s no end to it.
They said, “These are the teeth of Buddha.” I mean, how can you have teeth of Buddha? When Buddha died, you mean He took out his teeth or what? And this is Buddha’s teeth they are worshiping. There’s no vibrations, I saw it, it was nothing. I can understand hair, or nails, but His teeth are everywhere being worshipped!
I know My Sahaja Yogis cannot spoil much of Sahaja Yoga. If they do, they will lose their vibrations. So be careful on that! But with ego, I’ve seen people even they lose their vibrations [will say], “No I’m alright, oh, I’m getting all the vibrations, I’m alright!” and here is such a big…befooling yourself is the job of ego, so be careful, “I am alright, nothing wrong with me.”
On today’s great occasion, let us think of the hazardous time He had and the way He has created for us this Sahaja Yoga. That we are bathing in the light of their compassion, their hard work, their dedication, their sacrifices, all that. The Truth is going to make us beautiful.
May God Bless You!
Are you feeling very hot? Alright? You can put your hands towards Me, it’s air conditioner working. (Laughter) I am feeling frozen here, actually. I am just thinking all these beautiful things you have given Me. Buddha never had them. He never had any comforts.
So now we have to show that we are worthy. That’s the word he used, arihant, arahant, the worthy. Are you worthy, worthy of Sahaja Yoga? We have to be worthy of Sahaja Yoga. Arahant is the word.
Puja ka shru karana? Should we have the Puja now?
Talking about Buddha has cooled Me down completely. Ekdam baraf! Ice!
Put your hands like this, all of you, while doing the puja. And you don’t have to close your eyes during puja, it’s very important. And also not to put down your heads, because you are all Sahaja Yogis. Feeling really very cold, I don’t know, what about you people? Feeling hot?
Shri Mataji: It’s good. I tried to change. Sometimes I overdo it, I think. I did it 21 times. Alright. So the Puja should start with the Spanish people. Jose, come along, but you have no wife, but it’s all right, doesn’t matter.
Has to be warm, eh? My feet are absolutely finished. It’s all right.
Bring it here and pour the water. How will you manage? No. No. This is better. It’s good … you have…. what about the children … They are all grown up now, aren’t they? So we have to get all the leaders at all the countries. Or else, one from every country. All right, come along,
Siddhartha, you are all right? No pain, nothing … Today we are celebrating Siddhartha’s birthday.