1983-0526 Buddha Puja Talk, Brighton, UK, DP

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 all right?

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 Adishakti, 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 Adishakti 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.All right.

You might get the pictures of that. All right.

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 all right, 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 all right - 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. 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 –

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, all right.

You are never stuck.

Then name of the Goddess is ‘Nirmama’, ‘Nirmama’,

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 all right, 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: "All right 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? I’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 Adishakti.

So these two good things came out of Him.

While they searched back into the history of China

and they found out the Adishakti

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 all right. 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 all right or nails are all right,

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!

We 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 all the ego.

The Buddha is awakened within us.

And 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.

Sometimes I've seen it projects here up to this point, you know,

in some people they get such a terrible pain, you know,

pulling it out from there, can't imagine.

So this horrible point 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 it 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.

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,

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.

Is 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.

Is like treating the tree from outside, not from the roots.

But Sahaja Yoga treats you from the roots.

First you get your Realization,all right,

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.

All right. 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 all right.

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.

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.

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?

All right?

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. All right?

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...

All right.

So now we can… Gavin, you can do the Ganesha Puja.