Shri Krishna Puja. Cabella Ligure (Italy), 1 September 1991.
Today we have decided to worship the Yogeshwara. I think that is the greatest name of Shri Krishna for us. That means He is the Ishwara of yoga. “Yoga” means “the union,” as you know, with the Divine. But also yoga has another meaning which means “yukti”. In English language, translated properly, not possible, we can call it as – yukti means “the trick”, the trick. But trick is always connected with something funny and bad. But this yukti means “the technique”. The technique is mechanical, so I couldn’t find any proper word for yukti. But one can say it is the “to know the technique” and “the trick of the technique” is also another meaning of yoga, yukti.
So, even if you’re connected, if you do not know the trick of the union, then it is useless. It is of no avail. So what one has to learn after getting realization, not only the technique, but the trick of the technique.
At Krishna’s level, when we reach, it is an incarnation after Shri Rama’s. So Shri Rama came as a Maryada Purushottoma, means a person who has within a complete ideal of maryadas and a benevolent king. But, in the case of Shri Krishna, it was a different phase because people had become extremely serious, very disciplined and leading a life, which was, we can say, over-dharmic. And this had put the people at a level fixed and they thought that if you’re doing all these things every day, then it’s all right. “We have reached at last”.
So, Shri Krishna had to come. Himself, Shri Vishnu came as Shri Krishna to tell us about the ascent and that all this, just a play. But only a person who is a master of the play can do the play. So to know the play – supposing you have communication. Electrical communications you have. Now, you don’t know how to play with it – play. Not, how to know or how to connect, but to play. Supposing only you know all the technique. Then it becomes quite a headache because all the time you think you are doing it, you have to do this has to be done and that has to be done and this connection is not all right, that should be properly connected. You get tired and bored. But, if it’s a play for you, just a play – for any master it’s a play. If it’s just a play for you, then you don’t feel tired. It’s fun, is fun. And that is what is is “leela”. That’s why He’s called “Leeladhar”. Because He’s a master. He came as a master – master, not as a guru, but master of all the arts of this yoga – yukti.
So, He’s so deft. He’s so capable that for Him it’s a play. All this is a play for Him. And this is what one has to know, that in yoga everything that you do should be just a play. Say, getting up at five o’clock in the morning should be play. In the morning you get up, say, it’s not yet – the sun has not come to suggest what you have to do and the moon has departed and in that twilight or a little darkness, you get up. It’s very beautiful and that time you sit down for dyana.
It’s not a serious thing. It’s not something that is boring. It’s a play. But, for that, you have to be a master. If you’re the master of yoga, then it’s a play. So, the first Shri Rama state has to be there, where you become really Vishwa Nirmala Dharmi, so that it becomes your play.
Now communication with the Divine has to go to the whole world. Whole world has to get this communication that you have received. For this part, Shri Krishna arranged something in His lifetime in a very simple way, as a child. Very childish it looks, very child-like. Like when the gopis were taking their bath, He hid their clothes. But Indian women are never fully nude. Never. Hid their saris and all that and He could see their back, this little boy. What is for little boy? He’s sitting on a tree and He’s trying to raise their Kundalini. They’re coming out of the river Yamuna, which is being vibrated by Radha. Already there are vibrations here, there’s in their Kundalini. Then they are taking the water and He breaks their pitchers from the back, which has also got vibrated water. So the vibrated water falls on the back of these ladies and He tries to awaken their Kundalini.
See the play of a child, how He tried to play in His childhood, just like a child and then He shows later on His child-like expertise in dealing with politics, with dealing with people, with communication and everything. And His power was Radha. “Ra-dha.” “Ra” means “energy.” “Dha” means “the one which sustains.” “Ra-dha”. So the: “Dhare dhi sa-dharma ha” [??] as they say, in the same way, Radha, the one who sustains energy.
So the first quality that He got from Her is that She’s “Ahlada Dayini”. There’s no word. I couldn’t find any word in English for Ahlada. Ahlada is when you suddenly see something nice, joy starts. Just to feel very happy. But there are very few words in English, as you know, for translation for “joy”, or at the most “happiness”. But Alladha is a kind of a joy, which, as you say it, get a fresh air. And how you feel. That is Alladha.
So She’s Ahlada Dayini. She’s the one who’s the giver of Ahlada. And so, with Her powers, She could work out, this Ahlada to all the people with whom He was connected.
So all the gop and gopis who were with Him, had to do Rasa. Ra is “energy”. Sa means “with”. To dance with the energy that is Radhaji. He use to just play the flute and She used to dance. The energy used to pass through Her hands to all the other people and the Kundalini would be awakened.
So this was another play, right here. So in the play only He raised the Kundalini. But in modern times it’s very difficult. It’s not easy to raise Kundalinis in modern times that way. I mean, nobody will understand also.
So, in modern times, when Sahaja Yoga is not just raising the Kundalini, but giving the complete knowledge about Sahaja Yoga and also empowering the person with the power to give others realization, it was tremendous task. And that’s why we had to find out these methods by which we could give realization to people.
In those days Kundalinis were awakened, but it was not that Sahasrara was broken. So Kundalini must be somewhere hanging in the Agnya maybe, at Heart maybe somewhere. And such people became the seekers. And that’s how we find today people are here, as Sahaja Yogis whose Sahasraras are open and they know all the yukti of Sahaja Yoga. But there are subtler and subtler yuktis of Sahaja Yoga, which you have to master. The first is that His character was madhurya, meaning “the sweetness”. Sweetness. He always says, “Sweet like honey”.
So when He talked to anyone or He communicated with anyone, it was through sweetness and this communication, if you have not developed then you are nowhere near yoga. To talk to someone sweetly, automatically everything is madhuri for Him – His talking, His actions, His face. Everything is madhuri.
So when we talk of communications, first of all the greatest thing is the communication between human beings. And when you have to think of the communication with the human beings, many people think that by aggression you’ll communicate better, which is not true. I mean, if somebody wants to get something out of some one, say, so you go there and just talk, “I have to have. How can I do it? This. That.” As it is, it’s “No.” But if you are sweet and start talking sweetly, then ninety-nine percent will definitely dissolve.
So, to dissolve people with sweetness, how to do it, that trick one has to learn. How, with sweetness, you can dissolve people, this is one of His special qualities, that you talk to someone in such a manner, genuinely, in a very sweet manner and the problem between you and that person will be dissolved, absolutely.
Now, there are many tricks. How to talk to some one is one of the biggest things one has to learn. First of all, you must always show that you are less intelligent than another person. Like when I’m talking to scientists I will say, “I am sorry, I don’t know any science, you know. No good for scientist”. So they feel, “Ah, very good!”.
If you have to talk to some musician, must say, “I don’t know any music. No. I just – I’ve learned little bit, but not much”. Musician feels very happy. You may call it a pampering of the ego, you may call it. But, there’s no harm in saying that “I’m nothing compared to you”.
So first trick is complete humility when you talk to another person. Is the sign of greatness, is a sign of fulfillment. As the trees, when they are laden with fruit, they bend down.
So the first of all, if you say, “I am no one. I don’t understand anything, but I would like to hear”. This is first.
First quality of communication is to be extremely humble about yourself. The another person should not know who you are. And there’s a lot of fun in it. Say, for example, now, say, I can say about myself that my husband was very highly placed in India. But I met a friend in Delhi, she was studying with Me in school and in college and she asked Me, “Where do you live?” I told her in Minnavak, which was just a useless, small, little place meant for very ordinary officers because they did not rent us any house or anything. So, temporarily, we were there. She said, “What? What is your husband doing?” I said, “He is some government servant.” I didn’t tell her. He came down. So he just looked at Me and smiled. She said, “Do you know him?” I said, “He is my husband”. She’s shocked. “He’s your husband? Oh, my God. Why didn’t you tell me?” Immediately the whole thing changed and she felt so ashamed of herself. Though she had started looking down upon me there, married to some clerk or some worse one there.
So, the best thing is to play down. Play down everything. Now I know of certain Sahaja Yogis, they say, “Oh, Mother has given me such powers. I can do this. I can do that.” This boastfulness is of no use. “I haven’t got any powers, you see. I just – I am a Sahaja Yogi, that’s all. But, if you want, I can try.”
So, is to play down. As much as you can, that is the subtle. First, practise and then go and do it.
So that is one of the greatest qualities of communication with others. Second thing, I think in the whole of Gita, if you read it, there’s one very important thing, it says: “Krodhat bhavati sammohah”[chapter 2] You see, amongst all the worst things that we have, according to Him, we have six enemies. But in Gita, He started with “krodh”. He said: “it start with krodh”, is anger. If you have anger within you, then you are not a master at all. There’s no need for a master to get angry because he can play about. he can make you dance like this. What is the need to lose your temper? But that mastery, if you don’t have, of handling people, then after five, six minutes of talk, your voice starts raising and a sort of a something starts barking. Because that temper is still inside you burning. But for a master, there should be no temper. No need. He has started with the krodha, that with the krodha all problems start – from one to another to another to another.
So we should watch out if we are angry people. Anger comes from Vishuddhi, starts from Deva Vishnu, but express through Vishuddhi: face becomes red, eyes become red. From the mouth, you see, you start saying all kinds of horrible things and the whole expression becomes so different, when you are angry.
So this anger is to be seen. Where is it? Within us, where is it, this anger? Liver? “All right, I’ll put it right”.
So, to master it, you have to face yourself, clearly. Many people I’ve seen, people say : “Mother, you know this lady’s such a hot-tempered woman. She’s so dominating. She does this or does that”. But if you tell her, say : “No, no, no, no. I don’t do it that way. Oh, no, I’m very good”. “But how others are saying that?” “I don’t know, but I’m very good”. Finished. If somebody’s saying that, then you watch yourself. Do you get into tempers or not? Are you losing your temper? It’s very easy to make it out and face. So the trick of the trade is to face yourself and see for yourself how much you’re lacking.
So first is humility, which it should be genuine. And secondly, is equanimity – no temper. There is no need to take to temper. At the most you can say : “What are you doing? Why are you doing that way? Now if you do something, you know, maybe something I might say which I do not like so I don’t want to say”. Like that. At the most. Up to that point is all right, that you should say, that I dislike. But not to go further with it.
If you just stop at a point, then this habit of getting into temper will go away, this arrogance will go away, which has to go. This arrogance has to go, this temper has to go and then you will be surprised. You’ll feel very much relieved. Because this anger, once it comes in, reacts and catches your left Vishuddhi and you become guilty. You feel very bad : “Why did I said so? I should not have said this.” So Vishuddhi’s finished. Left Vishuddhi means it’s a headache. It goes on accumulating like a storehouse there, all your anger, temper, whatever you have and this left Vishuddhi catches and you know the problems of left Vishuddhi.
So, if you get angry with someone, don’t feel guilty, but go before the mirror and slap yourself nicely, twice, ch ch ch.[laughs] Now, you get angry with yourself. “Let me get angry.” Then stand before the mirror. “Shoo, shoo, shoo,” like that. .[laughs] .[Shri Mataji smiles] In the same manner as you get angry, try to act. You never feel guilty. Or maybe more angry would be better, so you empty out your left Vishuddhi. Next time you won’t do it.
But feeling guilty means you’ll again repeat and repeat and repeat the same thing. So this temper is expressed by men differently and women but differently. And I’m very much worried about the women sometimes because they take to waterpower and I’m lost. But those who have ego too much, cry much more. That’s the sign. I’ve seen, if you say anything to them, immediately they start crying because already the left Vishuddhi is there full, like a full balloon and you touch them it becomes water. But men, their temper is different style. As you know very well, that when they get angry they might fight with each other, box everyone and then settle down nicely and have something to drink. [Every one laughs] “Let us have it out”, you see, they’ll say: “Take out”. But women don’t, they keep in there [In the left Vishuddhi] and once they keep it, then it becomes tears. It starts coming down.
So these are just tears out of joy, happiness, that’s different, or out of feelings for others, but it’s not that. But it’s tears just to impress another person that you are very sad or something.
So the second trick is how to master your own temper. And the third one is how to master the temper of others. That’s even better. I don’t know if I’ve told you the trick of Gaghangiri Maharaj, when I went to him. He’s a very hot tempered avdhuta, sitting on a thing and he’s lost his legs because he was feeling hot, he was sitting in the water all the time, so his feet are useless and he goes on a tiger, they say. I never saw the tiger, of course. But he knows about Me and all that and he told everyone about Me, so I went to see him. And he’s supposed to control the rain. It was quite a steep climb for about four and a half hours, but as soon as I stepped in it started raining, raining, raining heavily throughout and he couldn’t stop it. So he felt very challenged. When I went up, he was sitting on his own stone outside the cave, with anger. He didn’t know what to do. I looked at him, then I walked into his cave and sat down nicely. Then he came. They brought him. He said – he touched my feet, everything he did and then he said: “You tell me now, why did you not allow me to stop the water? You got completely drenched. I’m very angry with this rain. I know, but why did you do that. Is it to control my ego?” I said, “No, not at all. I never knew you had ego or anything.” [Laughs] “Then why? So, because I’m a master, as you know.” I said: “You see, you are a sanyasi and you bought a sari for Me, that, too, of an orange colour and I would not take the orange colour sari from you. Any sari I wouldn’t take because you are a sanyasi. But I had to get drenched to get the sari, isn’t it?” Immediately, he made it out. “But I had to be the master.”
First of all, how to melt him. And secondly, the master of his mind. This is the subtler part of it. You can be master of a person. Like that, you can know what he has done for you, what he has prepared for you, what is coming for you. I wouldn’t say that you know all the future, but if you try just to know about a person, you can know everything about that person. Very simple. So first, try to understand a person.
My father had lots of tricks with him I know and a very humorous person. And one day my brother told me – Babamama – that he has a friend who sings very well. So, I asked my father, “How does he sing?” “Oh, he’s very courageous,” he said. I said: “Why?” “He sings whether he knows or not. That’s the trouble.” [Shri Mataji laughs] What an exact description he gave me of this gentleman: “He’s very courageous, you see. He doesn’t know, but he sings, quite all right. He’s very courageous”. I mean, he didn’t say anything against him. He said he’s courageous, but he gave me the complete picture of the gentleman, that you have to be careful, you see, he might start singing in a funny way. You shouldn’t laugh and all that came in that “courageous” word.
In the same way, if you study someone, you see, then you will just describe that person in an interesting way and you will not feel that this person has these bad habits or that bad habits or this is wrong with him, that is wrong, but you’ll describe this part of that person. Is a way of knowing a person in totality, with all his defects, with all his qualities, with everything and accepting that person as he is.
If that mastery you can have- now how will you have? If your attention is not on his qualities, you’ll only know his bad things. And if you know his qualities, then bad things will be there a little bit, but they’ll just be adding little masala to his character, you see. You’ll feel : “Ah, that’s it, you see. He is, but little bit like that.” Little additional svaras [musical notes] added to his character. And you wouldn’t mind it so much, such a person. You’ll really enjoy.
Like my son-in-law is very fond of dogs and his wife says: “No dog in the house. It’s a flat.” So there’s a fight between them for the dog. So Prabat said : “You’ll never meet me”. I said, “This is not proper. But next time I have decided to be a dog”. [Shri Mataji laughs] Immediately he took the point. See? So the way you talk to a person, you can suggest to him what is so special about that person or the defects of that person. But you need not say directly something to him. If you say indirectly, in such a humorous manner, that the person will understand. So, in communication with others, you have to be a very humorous person.
But mostly I’ve seen, people have humour if somebody cannot walk straight, if a physical problem is there, they’ll laugh. If he has, say, not properly made his hair, then they will laugh. On some sort of very superficial thing, they laugh. This is not humorous. This is some sort of a criticism in laughter. Or some people have a humour like this, that they say sarcastic things. That’s no good. If you say one word to somebody sarcastic you think you are very brilliant, but you are lost forever for that person. That person will remember : “He said such-and-such things to me.”
So sarcasm is against you completely, against Sahaja Yoga. If you have to say something, say it in such a manner that it doesn’t hurt the person and the person enjoys that subtle humour and understands also that this is the problem with me.
Now, humorous way is, say, if I have to tell something to you, I need not tell you directly you are like this, you are that, but I say: “There was one, you see, crow which came to my house and like that I can transfer all your qualities to that crow and describe to you. I’ll say that: “this crow did like this and did that.” Immediately, you’ll start thinking : “Is it about me that Mother was saying or about the crow?”
So transfer it to somebody else. Transfer it somebody else. That’s the best way. For example, if you want to say that all the names of all the people are coming to the puja, should be there at right time, so now this time Americans, all right. Americans have sent the word – they have not – have sent the word that all the names should be there. No harm telling such lies, no harm. So that people will not put it on you, they’ll not be angry with you, at the most they’ll be angry with Americans, doesn’t matter, for the time being.
So like, transfer it and this transference is hastaantara [Hindi], as they call it, to transfer from one hand to another hand. Shri Krishna was an expert.
There is a story about Him when He’s called as Ranchordas, means He ran away from the battlefield. He doesn’t mind, so what. It’s a runaway. So what? The reason was like this. There was a very bad rakshasa who had all kinds of boons from Brahmadeva and Shri Krishna didn’t know how to overcome that. Nobody knew. And he was killing so many people. So He thought of a trick, transfer it to somebody else. He knew of another great Yogi, you see, special type, who has meditated and taken a boon from the same Brahmadeva, that “if I’m sleeping and anybody disturbs my sleep and if I open my eyes and I look at that person, that person should become ashes, bhasman”. So Shri Krishna thought of him, “Better transfer the job from Me to him.” So He started running away from the field. So this rakshasa also followed Him. Then Shri Krishna steadily went into the cave of this avdhuta and put His own shawl on top of head, covered him and hid Himself in the cave. Now this rakshasa came here. He thought this was Shri Krishna who was sleeping. “Ah, now you are tired. You are sleeping. Now I am going to see how you can save yourself and he started waking up. This avdhuta got up and looked at Him and he became bhasman.
So transfer your jobs to a more capable person [Shri Mataji laughs] who can do this better than taking upon yourself, straightforward, going : “All right, come along. I’ll fight with you”. You cannot win. It’s a gory love affair, as you can call it. Transfer it. And you can transfer it to somebody, you can make friend with that person, pamper his ego, do what you like, but the main point is that you should get rid of the ills, the bad, the rakshasas. So you can transfer it to anyone.
And so many tricks He played. In Mahabharata, Bhishma had a blessing that unless and until he wants to die, nobody can kill him. So Shri Krishna decided that He should use some tricks, so He told Arjuna that, “You put him ” – He told Arjuna, not himself, He was just doing the chariot driver’s job, sarath. So Krishna told him that “you just make him sleep on the arrows”. Let his body be on the arrows and he has to decide that he will die.
But Dronacharya [error on name? Dornacharya stops fighting because he thinks his son is dead; is it Devavratha ?] was a great guru also of Arjuna, who was siding with Pandavas –I mean with Kauravas. Now how can you kill this Dronacharya, big problem because, you see, he knew all the tricks of archery. How are you going to save that? Because archery is such a thing that He was the master of archery, while Arjuna was His disciple. So how to stop? How to stop him answering back the [Shri Mataji ask the translation of an Hindi word and the answer is “arrow”] arrows, arrows of Arjuna? How to do that, that he doesn’t answer back? Because He was a master. So Krishna organized it in a very special way. He got a Shikandi, you see, it was a eunuch. What an advantage of having a eunuch. Of course, it’s a big story how they became Shikandi and all that, but he got him in front of Arjuna. Eunuch in India [is] regarded as a woman. So Dronacharya [error on name? This is the story of Bhisma ‘s death also called Devavratha] said, “I cannot kill a woman”. And that’s how He killed Dronacharya. So these tricks – because to get rid of ill is the main thing. How to get rid of the ill? If you are not capable, you better tell somebody else, because that is very important to get rid of the evil. And if you can transfer this to somebody else who’s more capable in your own humility, you’ll do much better than to directly attack that person. That’s tomfoolery. No use. So this was the trick of Shri Krishna and throughout, if you have seen Mahabharata, Shri Krishna told Arjuna that either you can have all of my army or you can have Me. Same He told to Kauravas. Kauravas said we’ll have Your army. But he said, “You’ll be mine. Krishna, You’ll be on our side”. But He said, “No, I’ll be just on the chariot. I’ll not hold any weapon”. But He’s a master of tricks. He does not need any weapons with Him. Without weapons, also, He can do everything. So Arjuna said, “All right, you be my chariot driver” and He was there.45:45
Because Shri Krishna knew about each and everything mostly He used to smile. Now, somebody’s telling Me something, sometimes you will find, I also smile, but I try to control, but I don’t want them to see. But I know what they are doing, what they’re up to, what is their trick. Because you’re such a trickmaster, you know all the tricks and you know what they are playing with you, so you just smile about it. Just to smile in a very sweet way, “Ah, that’s it. Ah, of course, of course. What you say is true. No doubt.” But, by this kind of thing, you’ll be surprised, your communications will improve very much with others.
Now some people I’ve seen in Sahaja Yoga, very common, very common: “Mother” – they came and told me – “our leader told me that “you are bhootish”. What is bhootish?” Another one says, “But he told me: “You are a bhoot.”” Then somebody says: “Mother no, he told me that “you have got a bhoot in you.’” Now what are these three categories tell us? Why to tell anybody you are bhootish or anything? There’s no need. If you know how to correct it, just say : “Left Swadishthana. Correct it. Take it out.” Ask him if “you had any guru or anything”. All right, if the person is good natured and a good person, then it’s even more important. You should say nothing, you see, it’s just a baddha from outside, we’ll have to take it out. But a person who has got Agnya and all these things and plus that, he has got this left Swadishthana, then, of course, you should say: “Baba, we cannot help you.” Because, you know, he’s cunning. What’s the use of playing with that.
But in Sahaja Yoga we forget. Anybody who comes: “All right, come along, come along, come along.” Everybody is not capable of Sahaja Yoga. One has to know that. Not the whole world. Sahaja Yoga can only be given to people who are deserving, who are seekers and who are courageous, viras. Is not meant for ordinary people. So we are open our door to everyone and all such people walk in and then we work very hard on them. We do all kinds of things and we find that they create problems for us.
So, first, only deal with people who are simple, as Shri Krishna dealt with gopas and gopis and then we can see, in a collective way, if we can face somebody who is complicated. But no use transforming Hitler or Rajneesh. Not possible.
So one should not try to do impossible tasks in Sahaja Yoga, which Shri Krishna has shown in His own character by avoiding things, which He didn’t want to do. No. And He did it because He was such a master.
Of course, for Him it was not necessary to face Himself, to master Himself because He knew Himself. He’s the Ishwara of Yoga. He knew everything. When you know everything there is no need for you to master. What are you going to master? On the contrary, you see, sometimes you get frightened of yourself that you know so much.
So best is that when we are dealing, as human beings in Sahaja Yoga, we have to know ourselves very well. “Now, oh, that’s my speciality.” In that, you have to see how I face myself all the time. “Why do I say such a thing? What’s lurking in my mind?” I mean, negativity is something to be seen very clearly within yourself. And I must have told you so many examples, that the Western negativity is like this, that their minds are all the time labour-saving devices.
They don’t like to work anywhere. For example, you tell them you go and telephone to someone. Immediately, they will tell you ten explanations: “He may not be there. His wife will shout. He might have gone to work. It’s ten o’clock.” This, that. But if you telephone, he’s there. But they won’t telephone – hundred excuses. Now newer excuses have started. “The computer was not working. Fax was not working.” Except for your brain, everything works. But the other way round it is : your brain is now working and everything is not working. “The lights were not working.” I mean, whatever it is. But you must learn: “Why can’t I find the solution? I must do something.” Like I’ve told you, the tip of a root, how it manages to go round and round and seeks the source of water. In the same way, are we doing something about it? All right, if this is not available, do that. If that is not available, do this. Out of nothing, you can do so many things. But if you want to find out all the time “that cannot be done, that cannot be done.” Not with Shri Krishna. After all, He was incarnation of Virata, the master of masters, we should say.
Like when Draupadi was in trouble – Draupadi was actually Vishnumaya, His sister – She thought of Shri Krishna. She was holding onto Her sari, when it was just pulled out by Duryodhana. And she was holding it [between Her teeth] and said “Kri.” She wanted to say “Krishna,” but She said “If I say “shna”, it will fall down.” So She was holding on. As soon as She dropped “Shna,” sari dropped down, then described about Shri Krishna it’s: “‛Dwarika me shora- Dwarika me shora, shor bhayo bhare. Shankha chakra gadaa padma Garuda laysidhare” That sound went into Dwarika. Now where is Dwarika and where is Asinapur? At least distance of at least, two thousand miles. But the sound, you see, went through Chaitanya and made a big sound there [In Dwarika]. And “Shankha chakra gadaa padma”, “Shankha chakra gadaa padma” the weapons as you know, all of them He took and came on His Garuda to save the chastity of His sister. Immediately ! Spontaneously, that moment. He could have said, “All right, let it be. Let one sari come out, two, then I’ll go later.”
I’m sure He must have stolen My saris which you give for My pujas, which are too many. [Shri Mataji laughs] That’s what I feel, that from where did He get all these saris to give it to Her. Must be from My own storage, I’m sure and that’s why you have given Me so many saris, so that He can save the chastity of many women.
All this is so related, so connected, so one, so united. There’s such a big drama going on, but you can’t see it. But if you believe in yourself and if you really believe that you are a Sahaja Yogi, that what is your qualities, that what you are, what your value is, then I am sure you can become masters. But first of all, we have no value of our Realization. We do not know what we are capable of, what we can do. You still think : “Oh, I’m such an ordinary person. Mother has given me Realization, I have never been to university.” Nobody has been to university. Christ never went to university. I mean, if you see, Rama never went to university. Krishna never went into university. Christ never went to any university, ordinary man, a son of a carpenter.
But you are Realized souls. You don’t realize your worth and value. Once you realize it you’ll just smile at everything, because you don’t know, you are sitting on top of the world. Once you know that, only then your mastery will work. Otherwise, imagine a master sitting under the foot of a disciple. What will it look like? But it’s not that you dominate, but you’re in charge. Absolutely in charge. You know everything, you know how to handle, you know how to manage.
This is the mastery you have to get. This is possible, absolutely possible for all of you to do it. But first and foremost thing you have to know that we have to master ourselves. But then immediately people say: “Mother, it’s the most difficult to master yourself.” I can’t understand this. Why not? You try to master everyone. Why can’t you try to master yourself? Yourself is with you. You are with yourself, is your own, is your own property. You can correct the property of others, why can’t you correct your own property? It should be the easiest thing to do. But you are not sure that this is your own. You do not know that you are capable. But you are. And now you have Self Knowledge, so why should you not do it? Why should you not try to watch yourself and see for yourself and then you will know that you know all the tricks, the yukti.
I don’t have to tell you, “Do this. Do that.” Nothing. You, yourself, will know: “Ha, come along.” We know so many things – little, little things – about ordinary material things, you see. Something is falling. All right, put some support to it. This is happening. Put it that way. But in spiritual life is the easiest thing because you are in the Ocean of Knowledge. But if you do not know that you’re in the ocean of knowledge, you will not know the tricks of dealing with others because the main purpose of our communication is to emancipate the whole world, to emancipate them, to bring them out of their ignorance. 58:17
So for that we have to develop this mastery and not to get lost into nonsensical things, but this mastery has to be developed. For that meditation early in the morning is required, to begin with and then facing yourself, all the time: “Why did I say such a thing? Aaah, must be this. This is the word I picked up from that person.”
So when you start facing yourself, you’ll be surprised that you are trying to avoid the reality and just using your mind. See there, as I say, that this mind cheats you and tells you : “All right, forget it.”
And the last, but not the least, is that Shri Krishna is the one who is an expert of drama. He creates drama. He acts in the drama. And He’s the spectator also. In these three forms you should see yourself. You create a drama of yourself: “Ah, ha, this one. Now, see now, how I am acting here.” Then you become the spectator also. Become the spectator of your own dramas, then you will realize what you are doing, how you are working out everything. Then the deception that we have all the time against ourselves will just run away. Because if an artist knows he’s the spectator, if the one who’s acting knows he’s the spectator, he can never deceive himself because he knows this is acting.
So this self-deception is the one one should try to avoid. “Let me face it.” But also, there’s another way out, people find out. I mean, there are ways and ways. Like you tell somebody : “Why didn’t you write a letter?” “I know.” “I know’ is one. “But don’t you think you should have written letter to that person who has done so much for you?” “I know.” “But don’t you think it’s very bad and cruel on your part not to have written the letter?” “I know.” “I know’ means what? “I know I’m bad. I know I’ve been stupid. I know I should not have done it, but I know, also that, so what next.” Because they think if you have confessed: “I know,” finished.
So this is a new escape which was not at the time of Shri Krishna, is a new modern one where people say “I know, all right, so what? There, all right, I am a sinner, so what?” This is the second side of it. First of all: “I know that I am a sinner” and second is higher state is that : “So what? What’s wrong?”
So this is how the derailment starts and one goes from one to another. If I know something, then why shouldn’t I correct myself?
That’s what it should be. “I know I’m like that. I know it is.” If you know, then you should also know the trick how to get rid of it. Because you are detached from that personality about which you know, you can correct yourself. This is what is yoga, is where all your attention is one with the Divine. I mean, you’re so detached that you can see it, the attachment to all the things are finished and now the force that is coming to you is acting through you and acting on these attachments also.
The situation changes, absolutely, in Sahaja Yoga in a very different way and if there is one bad Sahaja Yogi who comes in, either he’s thrown out or he has to be all right. Is other way round: anyone who is a bad Sahaja Yogi, if he comes in Sahaja Yoga, then he has to be corrected, otherwise thrown out.
It’s a, I think, a more evolved state now than it was at the time of Shri Krishna because He talked to only one, Arjuna, and I’m talking to thousands, this knowledge. That time, He just talked it at the time of war. I’m talking at the time of peace. And it’s much more evolved because Shri Krishna didn’t give him Realization. You have got the Realization. You got the knowledge. You know everything. You have all the subtle ideas.
So this is what it is today. As it is, the situation is that you have become part and parcel of the Virat already. You have not seen the Virata, but you are part and parcel of it. You’re not watching it, you’re inside it. So that any more of not watching yourself will be only thing that you’ll be thrown out of Sahaja Yoga or else you better watch yourself and correct yourself and be one with the body of the Virat.
This is a sign of a Yogeshwara. That’s how you have to be, in a mood which is very smiling, knowing everything and not sarcastic, but very paternal smile, very loving, affectionate smile that you should have for all the other people and immediately they’ll recognize. I’ve seen small children are like that. They are extremely patronizing sometimes, you know, they see their parents and this and that. So they come and tell you that : “Don’t worry. Everything will be all right. After all, God is there to look after you.” And they can be extremely, extremely loving and kind and the way they talk, they will neutralize the whole thing.
So we have to learn a lot from our children, from all the little babies that we have and that we, ourselves, should have that Ganesha Principle within us, with innocence, we should work it out. Innocence is the most intelligent and most effective thing.
So I would request you, all of you, to face yourself and don’t hate yourself, but correct yourself, respect yourself. And try to evolve your own glory.
May God bless you.