The technique of the play

Shri Mataji Nirmala Devi

Cabella, 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 to translate it properly is not possible. Yukti means the trick. but trick is always connected with something funny and bad. But this ’yukti’ means the technique. But ‘technique’ is mechanical. So I couldn’t find any proper word for ’yukti’. But one can say that: to know the technique and the trick of the technique is also another meaning of yoga — yukti.

So, even if you are 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, is 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 Purushottama’, which means a person who is 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 were 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 we are doing all these things every day then it’s alright. We have reached the last.“ So Shri Krishna had to come — Himself, Shri Vishnu, came as Shri Krishna — to tell us about the ascent, and that — all this is 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, you have electrical communications. 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 and, this is to be done, 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, it’s fun. And that is what is Leela, that’s why He is called ’Leeladhara’ — because He is a master. He came as a master, master not as a guru, but master of all the arts of this yoga, yukti. So He is 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 5 o’clock in the morning, should be a play.

In the morning you get up. The sun has not yet come, to suggest what you have to do, and the moon has departed, and in that twilight or a little darkness if you get up, it’s very beautiful. And at that time you sit down for your dhyaan. But 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 are the master of yoga, then it’s a play. So first Shri Rama’s state has to be there where you become really a Vishwa Nirmala Dharmi — so that it becomes your play.

Now communication with the Divine has to go to the whole world. The 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. It looks, very childlike. Like when the Gopi’s were taking their baths He hid their clothes — I mean, Indian women are never fully nude, never — He hid their saris and all that and He could see their back, this little boy. What is for a little boy? He’s sitting on a tree and is trying to raise their Kundalini. They’re coming out of the river Jamuna which is being vibrated by Radha. Already there are vibrations, you see — raising their Kundalini.

Then they are taking the water and He breaks their pitchers, from the back, which have also got vibrated water in. So the vibrated water falls on the backs 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, dealing with people, with communication and everything. And His power was Radha, Radha ‘Ra’ ‘dha’. ‘Ra’ means energy, ‘Dha’ means the one which sustains — ‘Ra-dha’. So the ‛Dha Re Di Dha Sa Ma“ (???) as they say. In the same way Radha ‘Ra’ ‘Dha’ — the one who sustains the energy.

So the first quality that He got from Her is — She’s the ’Alaahda Dayini’. I couldn’t find a word in English for ‘Alaahd’. ‘Alaahd’ is when you suddenly see something nice and joy starts. Just feel very happy. I mean, there are very few words in English, as you know, for joy or at the most happiness. But ‘Alaahd’ is a kind of a joy which, as you get the fresh air — then how you feel. That is Alaahd. So She is ‘Alaahda Dayini’. She’s the one who is the giver of Alaahd.

And so with Her powers, He could work out this Alaahd to all the people with whom He was connected. So all the Gopas 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 used 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 that He had. So in the play only He raised the Kundalini. But in modern times it’s very difficult, it is not easy to raise Kundalinis in modern times in 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 the Sahasrara was not 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 Sahasrara's 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 ‘madhuriya’, meaning the sweetness. Sweetness. We always say, ‛He’s 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 madhuriya for Him, His talking, His actions, His face. Everything is madhuriya.

So when we talk of communications first of all the greatest thing is the communication between human beings and when we have to think of the communication with the human beings many people think that by aggression you will communicate better, which is not true. I mean if somebody wants to get something out of someone, say; so you go there and just talk, ‛I have to have! How can you do it? This, that!“ As it is – it’s no good. But if you are sweet and start talking sweetly then 99% 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 and how to talk to someone 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 if I’m talking to a scientist I will say, ‛I’m sorry I don’t know any science you know. I’m no good for a scientist.“ So they feel ‛ahhhh, very good.“ If you have to talk to some musician, you must say ‛I don’t know any music. No, I just have learned a little bit, but not much.“ Musician feels very happy. You may call it a pampering of the ego. You may call it [that]. But there’s no harm in saying that ‛I’m nothing to compared to you“.

So the first trick is complete humility when you talk to another person. It’s the sign of greatness, it’s the sign of fulfilment. As the trees, when they are laden with fruits they bend down. So, first of all, if you say ‛I am no one. I don’t understand anything but I would like to hear“ this is first. The first quality of communication is to be extremely humble about yourself. The other person should not know who you are. And there’s a lot of fun in it. Say for example now — 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?“ So, I told her, ‛In Meenabagh,“ which was just a useless, small, little place meant for very ordinary officers because they had not allotted us any house or anything so, temporarily, we were there. She said ‛what? What is your husband doing?“ I said ‛He’s some governments servant.“ I didn’t tell her [his position]! He came down, so he just looked at Me and he smiled. She said ‛do you know him?“ I said ‛He’s My husband“. She was 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. She had started looking down upon Me, ‛Ah, Married to some clerk or someone.“

So the best thing is to play down. Play down everything. Now I know of certain Sahaja Yogis they say, ‛oh Mother has giving me such powers. I can do this, I can do that.“ This boastfullness is of no use. ‛I haven’t got any powers you see. I’m just a Sahaja Yogi that’s all. But if you want I can try.“ So play down as much as you can. Practice this at home, first practice and then 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 is very important thing. He says ‛ ‛krodho'bhijaayate sammohah“ [ The actual Gita quote is — ‛kaamaat krodho'bhijaayate, Krodhaad bhavati sammohah“ — from desire comes anger, from anger comes delusion (Gita 2:61)]. You see among all the worst things that we have — according to Him we have six enemies. But in Gita He started with ‘Krodha’. He said — it starts with Krodha, means 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 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 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 liver – Vishnu — but is expressed through Vishuddhi. The face becomes red, eyes become red. From the mouth 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? alright, I’ll put it right.“

So to master it you have to face yourself clearly. Many people I have seen people say ‛Mother you know this lady is such a hot tempered women, she is so dominating. She does this, she does that.“ But if you tell her she says, ‛No no, I don’t do that way. No, no I’m very good.“ ‛But how other’s saying that?“, ‛I don’t know but I’m very good‛ — finished!

If somebody is saying that then you watch yourself — do you get into tempers or not? Are you loosing your temper? It’s very easy to make it out then face it. So the trick of the trade is to face yourself and see for yourself how much you are lacking. So first is humility, which 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 would not like, so I don’t want to say.“ Like that — at the most! Up to that point is alright; that you should say that, ‛I dislike it“, 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’ll be surprised, you will feel very much relieved. Because this anger, once it comes in, reacts, and catches your left Vishuddi, and you become guilty, you feel very bad — ‛Why I said so, I should not have said this.“ So Vishuddi’s finished, left Vishuddhi, means — it’s a headache. It goes on accumulating like a store house 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. Now you get angry with yourself, ‛let me get angry!“ Then stand before the mirror, ‛shoo shoo shoo“ [Mother pretends to punch herself! Everybody laughs], like that. In the same manner as you get angry try to act, you’ll 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 will repeat and repeat and repeat the same thing.

So this temper is expressed by men and women differently. And I’m very much worried about the women sometimes because they take to water power — then 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 when you touch them it becomes water.

But men, their temper is a 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. ‛Let us have it out!“ you see, they’ll say. Take out. But women don’t, they keep it there and once they keep it then it becomes tears, it starts coming down. So, if these are just tears out of joy, happiness, that’s different, or out of feelings for others — but it is 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 have told you the trick of Gagangan Maharaj, when I went to him. He is a very hot tempered avadhuta, sitting on a tiger, and he’s lost his legs, because he was feeling hot so 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 one and a half hours. And 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, and he was doing like this [twisting his head], 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 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,“ ‛Then why?“ So — because I’m a master as you know — I said ‛You see you are a sanyasi and you brought 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’re a sanyasi. But I had to get drenched to get the sari, isn’t it?“ Immediately — he melted away.

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 a 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’d know all the whole 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 is very courageous,“ he said. I said ‛Why?“ ‛He sings whether he knows or not — that’s the trouble!“ What an exact description he gave Me of this gentleman! ‛He’s very courageous you see. He doesn’t know but he sings — quite alright, so 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 then you will just describe that person in an interesting way, and you will not feel that this person has these bad habits or those bad habits or this is wrong with him, that is wrong, but you’ll describe – it’s part of that person. It’s 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 a little masala to his character. You’ll feel ‛ahhhh, that’s it, you see, he is a little bit like that.“ Little additional swara (musical note) is 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 is a fight between them for the dog. So Prabhat said ‛You never meet me,“ I said ‛This is not proper but next time I have decided to be a dog,“ Immediately he took the point, you 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 not properly made his hair then they will laugh. On some sort of a 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. You say one word to somebody, sarcastic; you think you are brilliant, but you are lost forever for that person. That person will remember ‛He said such a 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 in a humorous way, if I have to tell something to you — I need not tell you directly, ‛You are like this, you are like that,“ but I’ll say, ‛There was one crow which came to my house…“ and, like that, I can transfer all your qualities to that crow and describe to you and say that, ‛This crow did like this and did that.“ Immediately you’ll start thinking, ‛Is it about me Mother was saying or about the crow?“

So transfer it to somebody else. Transfer it to somebody else, that’s the best way. For example, if you want to say that: all the names of the people who are coming to the puja should be there at the right time. So now, this time, Americans [are hosting]. Alright, ‛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 the Americans — doesn’t matter, for the time being. So transfer it. And this transference is ‘astantar’ as they call it. To transfer from one hand to another hand, Shri Krishna was an expert.

There is a story about Him. He is called as Ranchordas, means He ran away from the battlefield. He doesn’t mind ‛I ran away, 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 look at that person, that person should become ashes – bhasma (ashes).“

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 stealthily went into the cave of this avadhuta, and put His own shawl on top of Him, covered Him, and hid himself in the cave. Now this Rakshasa came here, he thought this was Shri Krishna who was sleeping, ‛Ahhh now you are tired, you are sleeping. Now I’m going to see how you can save yourself.“ And he started waking [him] up. This avadhuta got up and looked at him and he became bhasma.

So transfer your jobs to a more capable (Shri Mataji laughs) person who can do this better, than taking upon yourself straight-forward, going, ‛Alright,come long, I’ll fight with you“ — you cannot win. It’s a guerrilla warfare as you call it. Transfer it, and you can transfer it to somebody, you can make friends 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 the 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 drivers job — Sarathi. 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 was a great guru, also of Arjuna, who was siding with Kauravas. Now how can you kill this Dhronacharya, big problem. Because you see, he knew all the tricks of archery. How are you going to save them? Because archery is such a thing that he was the master of archery, while Arjuna was his disciple.

So how to stop him, answering back the 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 Shikhandi, a eunuch. What is the advantage of having a eunuch? Of course it’s a big story how they became Shikhandi. But He got him in front of Arjuna. A eunuch in India is regarded as a woman, so Dhronacharya said, ‛I cannot kill a woman,“ and that’s how He killed Dhronacharya.

So [He played] these tricks, because to get rid of ill is the main thing. To get rid of the ill — if you are not capable — you better tell somebody else to get rid. Because that is very important — to get rid of the evil — and if you can transfer this to somebody else who is 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 throughout, if you have seen Mahabharata. Shri Krishna told Arjuna that, ‛Either you can the have all of My army or you can have Me.“ Same He told to the Kauravas. The Kauravas said, ‛We’ll have your army.“ But he (Arjuna) said, ‛You will be mine, Krishna.“ He said ‛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 is a master of tricks. He does not need any weapons with Him. Without weapons also He can do everything. So Arjuna said, ‛alright, You be my chariot driver,“ and He was there.

Because Shri Krishna knew about each and every thing, mostly He used to smile. Now, if somebody’s telling Me something, sometimes you will find I also smile, but I try to control because 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 are such a trick master 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, ‛ahhh, that’s it. ahh,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 that you are a bhoot,“ — alright. And 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 Swadisthana“ and correct it. Take it out. Ask him, if he had any guru or anything. Alright, if the person is good natured and a good person then it’s even more important. You should say ‛It’s nothing, you see, it’s just a badha from outside. We’ll have to take it out.“ But a person who has got agnya and all these things, plus that he has got this left Swadisthana, then, of course, you should say, ‛Baba, we cannot help you,“ because you know he is cunning. What’s the use of playing with that?

But in Sahaja Yoga we forget. Anybody who comes ‛Alright, 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. It’s not meant for ordinary people. So we open our door to everyone and all such people walk in and then we work very hard on them, 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’s 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 is 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 sometimes 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 is lurking in my mind?“ Negativity is something to be seen very clearly within yourself.

As I must have told you so many examples that the western negativity is like this that, their minds are all the time labor saving devices. They don’t like to work anyway. 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 new excuses have started: ‛the computer was not working, fax was not working.“ Except for your brain everything works. But the other way around it is: your brain is not 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 have told you, the tip of a root — how it manages to go round and round and seek the source of water. In the same way, are we doing something about it? Alright, 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“. [That was] not [the case] with Shri Krishna! After all He was the 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 pulled out by Duryodhana. And She was holding it like this (with Her teeth). ‛Kri“, She wanted to say ‛Krishna“ but She thought, ‛If I say ‘shna’ it will fall down.“ So She was holding on. As soon as She dropped it, ‛shna“, sari dropped out (of Her mouth), then it’s described, about Shri Krishna, ‛Dwarika me shora bhayo, shor bhayo bhare. Shankha chakra gadaa padma, Garuda laysidhare.“ [Meaning:] that sound went into Dwarika. Now where is Dwarika and where is Hastinapur — at least a distance of two thousands miles [apart]. But the sound went through Chaitanya and made a big sound there; and ‛Shankha Chakra Gadaa Padma“. Shankha, Chakra Gadaa, Padma are the weapons (of Vishnu) 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, ‛Alright let it be, let one sari come out then I’ll go later.“

I’m sure He must have stolen My saris which you give for My Pujas, which are too many! That’s what I feel, that, from where did He get all these saris to give to Her? Must be from My own storage I’m sure, and that’s why you are giving 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 are your qualities, what you are, what’s your value is, then I’m 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 was such an ordinary person, Mother has given me realization. I have never been to university.“ Nobody has been to university. I mean, if you see, Rama never went to any university, Krishna never went into university, Christ never went to any university – an ordinary man, a son of a carpenter.

But you are realized souls but you don’t realize your worth and value. Once you realize it, you will 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 are 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 the first and foremost thing you have to know is 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 master yourself? Yourself is with you, you are with yourself, it’s your own, it’s 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’re 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. But in spiritual life it’s the easiest thing because you are in the ocean of knowledge. But if you do not know that you are, 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.

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?“ ‛Aahhhh must be this. This is the word I picked up from that person.“ So when you start facing yourself, you will 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 the drama of yourself, ‛aha this one now, see now, how I’m 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 is acting knows he is the spectator, he can never deceive himself, because He knows this is acting. So this self-deception is the one [that] one should try to avoid — ‛let me face it.“

But also there is 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’ means what? ‛But don’t you think you should have written a 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 have been stupid. I know I should not have done it. But I know also that.“ So what next? Because they think that if they have confessed that ‛I know,“ [it’s] finished!

So this is a new escape which was not [there] at the time of Shri Krishna, it’s a new modern one, where people say ‛I know, alright so what?“ ‛Ohhh alright I’m a sinner so what?“ This is the second side of it. First of all ‛I know that I’m a sinner“ and second is a 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.“ 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 yoga is, where all your attention is one with the Divine and you are 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 alright. It’s the other way around. Anyone who is a bad Sahaja Yogi, if he comes in Sahaja Yoga, then he has to be corrected, otherwise thrown out.

It is a I think a more evolved state now than it was at the time of Shri Krishna, because He talked only to one — Arjuna. Now I’m talking to thousands — this knowledge. That time He just talked about 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. But you have got the realization, you’ve got the knowledge, you know everything. You have all the subtle ideas.

So this is what it is today, as it is, the situation, that: you have become part and parcel of Virata already. You have not seen the Virata (as Arjuna did), but you are part and parcel of it. You are not watching it, you are inside it. So that anymore of not watching yourself, only thing will be 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 Virata.

This is the sign of a Yogeshwara, and that’s how you have to be, in a mood which is very smiling, knowing everything and not sarcastic, but [with a] very paternal smile, very loving, affectionate smile, that you should have for all the other people and immediately they’ll recognize. I have seen small children are like that. They are extremely patronising 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 principal within us, with innocence we should work it out. Innocence is the most intelligent thing 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.