Chapter 2 – The beggar and the emperor
Nine Sutras
Chapter 2
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Original Title:
Sun of Consciousness
Chapter #3
Chapter title: Home — Temple
18 October 1970 pm in Poona, India
Chapter 2
the beggar and the emperor
My Bbeloved Oones, .
Yesterday, I talked on of four sutras of Yyoga. ; Ttoday, I would like to talk to you on the fifth sutra. The fifth sutra of Yyoga is: What is in the atom, is in the whole; what is in the micro, is in the macro; what is in the smallest, is in the biggest; what is in the drop, is in the ocean. WHAT IS IN THE ATOM IS IN THE WHOLE; WHAT IS IN THE TINY IS IN THE IMMENSE; WHAT IS IN THE SMALLEST IS IN THE BIGGEST; WHAT IS IN THE DROP IS IN THE OCEAN. Yoga has always asserted declared this sutra, but science has only recently supported it. Nobody had ever even thought that an atom could contain may be containing so much energy – in it; that so much may be hidden in this, the smallest part, in the next to almost nothing, so much energy could be hidden that it is capable of blowing everything could be blasted away.
The splitting of the atom has proved this insight of Yyoga to be scientific. The atom is not even visible to the eyes, but in the invisible atom is contained such a vast energy, and its explosion is possible.
Similarly, the atom of the being in man is not visible, but in it enormous energy is hidden and the This explosion of godliness is possible. In man, the atom of the soul is not visible but enormous energy is hidden in it and an explosion of God is possible. This is the meaning of Yyoga’s declaration that in the atom, the whole micro is present – the macro, that in every particle the whole of existence is present God.
Why should might Yyoga have emphasized this sutra?
Firstly, because this is the truth. ; Aand secondly, because if once it is remembered that in the tiny micro is hidden hiding the immense macro, the way is paved for man to remember his own self potential. There is no reason for man to feel that he is small. – Tthere is no reason for even the smallest to feel small.
It is necessary at this point to keep in mind the opposite side in mind too; also that even the vastest, the biggest, does should not need to be filled with ego, because even the smallest has qualitatively possesses the same essence. It is madness for If an ocean to becomes full of ego, it is madness because what it has is also possessed by a small drop. There is no reason for even the smallest iniest to feel inferior, and there is no reason for even the biggest to be full of ego. Neither does inferiority have has any meaning, nor does superiority has any meaning. They both are both meaningless. This is the conclusion of this fifth sutra of yoga.
Really Mman wastes his life in the trap of only two things. : Eeither he suffers from an inferiority complex or he suffers from a superiority complex.
Now Adler has made the expression word “inferiority complex” so popular. So, either man suffers from an inferiority complex and constantly feels that he is nothing…. You may have heard the famous phrase of Omar Khayyam: , “Dust unto dust”; – that dust returns to into dust and there is nothing more else to it.
If an inferiority complex gets hold of a man, he becomes sick to in his very depths. If someone starts living as if he is nothing, his very survival becomes difficult. He is dead even while living. There are very few people who remain keep alive until till their death; most people die earlier than their deaths. Generally, although it is that they are buried at the age of seventy, the dying has already happened much earlier. There are gaps of thirty years, forty years or even fifty years between the dying and the burying.
The day one finds he is feeling inferiority… aAnd if you look at the immensity spread all around you, you are bound to feel interior inferiority. What is the status of a man? Nothing. He seems appears like a straw on the waves of the ocean. she has Nneither he has any power nor any direction. So, if such an inferiority grips the mind, one’s life becomes sad and dead even while living; it becomes ashes. , the Ffire becomes dull. And if your own life is dull and extinguished inside, if the flame of your own lamp is extinguished, then what will you do with even with the whole light of the sun? The Ssun will hold carries no significance for you.
It is necessary to remember the reality : that the whole vastness of the cosmos immensity exists within man; . iIt is necessary to remember that the Ddivine exists within man, so that he does not become inferior. And the interesting thing is that in order to destroy his inferiority complex, man falls into the fantasies of a superiority complex. He starts finding ways to suppress the inferiority complex. When he feels inferior inside, he starts making money wealth so that, having amassed great the wealth, he may show the world, and may feel himself too, that “I am not just a only am I not nothing, I am quite something.” The man with an inferiority complex rushes to climb onto a and man starts climbing thrones, so that sitting standing on the throne he may declare, “Who says I am a nobody nothing? I am really important something.” Inferiority itself becomes the race for superiority. So, all the people who go into the mad race to become of becoming superior are necessarily suffering from an inferiority complex inside.
Adler has said many amazing things. His statements are significant. He has said that often those who come first in running races, are the people who used to limped in their childhood. ; And those who become very skillful in music are those who were a little hard of hearing when they were children ; in their childhood. And those who become presidents, prime ministers, are often those who sat in on the back of the class benches in school. Because of that hurt feeling of inferiority they set out to prove to the world that they are something; they want to show that they are something. Hence, if a politician suffers from feeling inferiority, there is nothing strange in it. A worm is goes on eating him up inside – that he is nothing. – Aand it hurts the mind, it puts him one in difficulty, causes him to run.
When Lenin sat on a chair, his legs would did not reach the ground. The upper part of his body was long and his legs were short. When he sat on a chair, his legs could not normally touch the ground. Hitler was a man of very ordinary intellect intelligence, an ordinary soldier in the army. Aand he was even thrown turned out from there also as unfit. Stalin was the son of a shoemaker, and Lincoln was also the son of a shoemaker.
If we take a look at the past of the politicians of the world, we will be simply surprised. The hurt of inferiority that they felt somewhere in their childhood has become their driving force ; race. Tthey started running madly. ; Aand as long as they were did not climbing some peak, they did not feel contented. By climbing the peak they showed to the world that they were something, but certainly within themselves they were nothing. Hence all positions, all riches, all fame, become meaningless to the one who acquires aquires them. When such a person sits he stands up on the throne, he finds that he is the same — – he has achieved the throne all right alright, but he has remained the same. ; Aand the worm of inferiority goes on eating him up. Hence even the most important biggest of positions does not bring any contentment. The drive race still remains there to go further ahead.
And when sSomeone asked Alexander the Great, : “I have heard that you want to conquer the whole world. But have you ever thought what you will would do after conquering the world? …Because there is only one world.” Then, I have heard, Alexander became very sad and he said, “I haven’t thought of that. You are right, iIf I conquer the whole world, what will would I do next? Where is there another world?” Because eEven after conquering the whole world, there were is no escape from the inferiority that which must have gripped Alexander’s mind. There was is no escape even if there were to have been was another world and he had conquered that too. It is the inverted inferiority complex that which becomes a superiority complex.
So, a man who displays arrogance deserves pity because he suffers from inferiority. Just an accidental push from someone and he says: , “Don’t you know who I am?” The poor man is suffering from a feeling of inferiority. One who gets angry over for trivial matters, one whose ego gets hurt for every little thing — –someone is laughing on the street, way and he presumes that people are laughing at him — – know that he is suffering from an inferiority complex. This anguish throws him into the mad race to of becoming superior.
Inferiority is a disease. The Ssuperiority assumed in order which comes to suppress the inferiority is a greater disease. Many times, the medicine proves to be more dangerous than the disease itself. So, Yoga wants to remind us of the other side too also. It actually says that if there is a supreme whole any God, it he too need not be filled with an ego – as if it that he is something, – because whatever it that which he has, the smallest particle of dust also has it also. Hence, on one side, even a small particles of dust need not feel inferior, and on the other side, even the supreme whole God need not be caught up by in superiority. And only when one is free of both inferiority and superiority both does he gain balance, equanimity. This declaration of Yyoga is an effort to free man from of his deep–seated psychological dis–ease. But it is not only an effort to cure the psychological dis–ease, it is also the truth also. Neither has the small has any reason to weep, nor has the supreme whole absolute has any reason to become egoistic. In this existence Here, one who appears to be very big and one who appears to be very small, they all have both got similar treasures.
Jesus has told a small anecdote. : One day a very rich man engaged some laborers to work in his garden. Then at noon time, some more laborers approached the rich man and said they said they wanted work. The rich man also engaged them also to work in the garden. When the sun was going down some more laborers came to the rich man and asked for work. The rich man engaged them too also to work. Then just as the sun was about to set some other laborers came and the rich man engaged them too to work. When Then the day was over, and the wages were given to all the laborers for that day. The rich man gave equal wages to all of them. Those who had come in the morning, they stood up in anger. They said, “This It is unjust. We have been working since morning. Some people came in the afternoon and a few came just when we were about to finish the work, and you are giving equal wages to all? — iIt is unjust!” The rich man asked them, “What you have received, is that too little for your work?” They said, “No, that’s more than enough for our work. But what about those who came so late ?” The rich man answered said, “In the divine kingdom of God, neither is anybody early nor is anybody late, . aAll are equal.”
Yoga is saying the same thing. What it is saying is that even a particle of dust has no reason to grieve, and the supreme whole God himself has no reason to be filled with ego. In the play of this life, neither is anybody ahead nor is anybody behind; neither is anybody big nor is anybody small. Yoga shows the supreme in the trivial and the trivial in the supreme, shows the ocean in the dewdrop and the dewdrop in the ocean. This is the truth also, as I have said. And now science too is also saying very strange things.…
When Rutherford first split the atom, a very strange experience came to light, which was that even the atom of least mass is similar to the solar system world of the great suns. In the smallest atom there is a center and there are electrons that go on spinning around the center. The speed of this spinning is relatively the same as similar to the high speeds of the planets Earth and Mars and Jupiter going around the sun. And the energy hidden at the center of the atom is as the same as similar to that of the energy of the sun. It is as if a miniature solar system family resides in the atom. The difference is of the quantity only, ; there is no difference in quality.
So, science has also started saying what the oldest sutra of yoga says. Perhaps you remember it: “Tthe macrocosm is in the microcosm.“ This is what the scientist, Rutherford, and his colleagues say. The whole cosmos is present in a tiny microcosm. That cosmos is in such a small form in the microcosm that even seeing it is not possible. It is only inferred that it is. ; Iit is only through inference that we know that it spins.
The difference is quantitative. It is like saying, that the difference between two and four is the same as the difference between twenty and forty. , Tthe same is the difference between two hundred and four hundred. and Tthe same is the difference between twenty million and forty million. The proportion proportion is the same between all the figures. Only the figures have expanded, the proportion remains the same. In Eexactly in the same manner, the difference between the atom macro and the whole micro is that of proportion.
Understanding this is truth, one should keep in mind two things: an inferiority complex is madness, and a superiority complex is an even greater madness. One should understand it well. It is madness to think of oneself as nothing, ; it is also madness to think of oneself as something.
Yoga says: Iinferiority or superiority can not touch have no access to that which you are are. You should know only this much — – that you are. This much is enough. The Its other meaning of this sutra is: dDo not compare yourself with others. There is no sense in it. Do not compare at all. ; Tthere is no point in comparing. If you compare two and four to twenty and forty or twenty million and forty million, it makes no difference, ; they are equal; , their proportion is equal. Hence, comparison is meaningless.
Hence yoga says: Ddo not compare a drop and the ocean; because a drop is nothing but a small ocean. Also, do not give any chance to the ocean to be full of ego, because ocean is nothing but an expanded drop. The difference is only in their expanse.
Now scientists think that soon, perhaps by the end of the twentieth this century, we will be able to reduce or increase the size expanse of things.
I have heard a story about of the twenty-first century… that one A man got down from the train alights at a railway station. There appears to be no luggage with him, ; there was only something of the size of a matchbox was there near the berth where he had been sitting. After getting down from the train, he started shouting for some twenty porters to come. A fellow co-passenger said, “There does not seems to be any no luggage with you. Why do What would you need do with twenty porters?” The man replied said, “All my luggage is in that matchbox.” The fellow co-passenger exclaimed, asked: “You need twenty porters for that?! Can’t you lift it?” The man opened the matchbox–sized thing and showed that there was a car kept inside it. All tThe others said, “This is a toy car for children to play with! — yYou can carry it
yourself.” The man told them that it was not a toy car for children to play with, but a real car, just shrunk so that it was a real car, just condensed so that it can be transported in a small space. “Once I reach home, it will be re-expanded. ,” he said.
Now scientists say that iron can be contracted more. As we contract a the balloon, similarly iron can also be contracted and expanded. because eEverything is a unity of atoms, and there is enough space between the atoms; – that space can be made smaller or larger. So it can happen that a complete railway train can be put into a small matchbox and then expanded again. The day this starts happening — – it has already been experimented on, and perhaps it will be in use on a larger scale in the due course of time — – the day it starts happening, will there be any sense in comparing a drop with the ocean? The ocean can be shrunk condensed into a drop and a drop can be expanded to be an ocean. Man can be expanded to be the supreme whole God and the supreme whole God can be shrunk to be man. It has almost happened. Yoga has been saying for a long time that the difference between things is only of expanse, . tThere is no other difference. Big and small are nothing but different expanses.
This is the fifth sutra and a very significant one, because once this is understood, where will your inferiority go, ? Wwhere will your superiority go? Where will you keep it? Why would you carry the burden? You will simply throw it away immediately in one motion and go ahead on your path. And after that, day if someone appears to be shows conceited, you will laugh; and if someone pretends inferiority and wags his tail in front of you, then too also you will laugh. You will say to the man who is wagging his tail not to work labor unnecessarily. You will say to the arrogant man, “Why are you making difficulties for yourself giving trouble to your body? There is no need.”
All things are in their isness place. All things have their own nature. , Aand all nature is incomparable; . tThere is no meaning in comparison at all. , Tthere is no purpose in it.
The sixth sutra of yoga: It is not that all that appears tiny is only a receiver, a beggar, and all that appears immensely vast is only a giver. It is not so.
IT IS NOT TRUE THAT ALL THAT APPEARS TO BE TINY IS ONLY A RECEIVER, A BEGGAR, AND ALL THAT APPEARS TO BE IMMENSELY VAST IS ONLY A GIVER. IT IS NOT SO.
Giving and receiving, the beggar and the emperor, are simultaneously there in all.
Recently, a French scientist Astron has developed a small instrument that which is going to prove very revolutionary in the field of yoga, in the sphere of meditation. This instrument of Astron measures the amount of energy that is entering man each moment from the cosmos.
It is very interesting to note that when you are happy, this energy enters into you more, and when you are sad, it enters less. This instrument of Astron is very valuable precious. If you are sad, all your doors and windows are closed and shrunken — – less energy penetrates you. You may also may have experienced that sadness causes shrinking. This is why a sad man says, “Do not talk to me, don’t disturb provoke me, . lLet me sit in a corner, let me curl up sleep in a corner, let me die.” He closes the door, darkens the room. A Ssad man shrinks. A Bblissful man likes to share. A happy man becomes restless if he is alone; he runs away to someone to share his happiness.
We all know that when Buddha was unhappy, he went into the forest, and when he became blissful, he returned to the town. When Mahavira was unhappy he too went into the forest, and when he became blissful, he returned to the town. Have you asked why a sad man goes to the forest? He shrinks, he is afraid of even meeting someone. A happy man flows like the current of a river, he longs to share with all. Happiness would like to be shared, happiness is a sharing. Without sharing, happiness becomes heavy. Sadness wants to shrink — ; hence a sad man remains alone. A happy man finds so many friends; a sad man becomes an island — – nobody likes even to be stand near him. He also does not want anybody to be stand near him. A happy man becomes a continent; a sad man becomes a small island, closed in upon himself, alone in himself, isolated.
The scientific instrument of Astron shows that when a sad man stands in front of it, very little energy from the cosmos showers on him, but when a happy man comes, the energy from the cosmos is entering into him from all sides — – as if all the dams have broken and energy is overflowing into him from all sides. Yoga, the science of the inner, has been saying this for a long time. Yoga has been saying that the doors and the windows of man are in his own hands, ; it is for him to keep them open – or closed – for the divine God or to keep closed.
Leibniz was a great mathematician. He used to say that man is a monad “monad”. Monad Monad is his word and it means windowless. Man is such a house that which has no doors and no windows — – he is a closed house. And Leibniz used to say that even if you stretch out extend your arms hands in this closed house, they do not stretch far reach out, they reach only to the walls of your own house. You simply do not reach as far as out to the other. All men are enclosed in themselves. Normally a sad man is a monad “monad.”. And it seems that Leibniz must have been a sad man, or the
people he knew and observed considered must have been sad people. Perhaps he never came across a yogi, a meditator, – because a meditator yogi is entirely the an opposite kind of man. If we use coin any word as an antonym to monad monad, it is the word opening ‘opening’. Monad Monad means windowless, doorless. If we coin some word for a meditator yogi, we will have to say “wall-less”. There arises no question of windows or and doors, : a meditator yogi turns the whole house into a door. Hence hHe removes all the walls and comes under the open sky, so that the whole may shower directly upon him. It Nnot only just showers, it becomes one with him. So Hence yoga’s emphasis is on peace, on bliss, on silence, on selfishness.
Now the scientific instrument of Astron shows that when a man sits silently stands in silence, the quantity of showering energy showering on him increases, and when he speaks, talks, thinks, then the quantity of energy decreases. When he sits stands peacefully, the energy starts showering plentifully in plenty; when he sits stands restlessly and is tense, worried, then the energy starts coming in a lesser quantity. That is why yoga thought of silence or peace or bliss as paths to realize godliness, God because through them you become more open: . aAll windows and doors become open. Gradually they fall off. Then walls too fall away off. Then you have come to be under the open sky.
The device Astron’s instrument not only records that energy is coming from without, it also records that each moment the energy is being responded to by the person . man; mMan too is also releasing waves of energy each moment. We are not only receiving from the divine God, we are also giving also. And do not think only that if the divine God does not exist, you will cannot exist either be there. The contrary is also true, – if you are not there, the divine God also cannot be there either. Do not think that it is only the ocean that is giving gives water to the clouds, ; keep it in mind remember too that the clouds are returning this the water to the ocean through the rivers. The ocean not only gives, it also takes also. The ocean not only takes, it also gives also. And rivers are not only receiving receive, they are also giving give also. Wherever there is taking, there is also giving also. And it is balanced, – taking and giving and taking is equal. If this balance is disturbed, it is a mistake and life becomes complicated. Hence it is very necessary to rightly understand this sixth sutra of yoga rightly.
I call that man a meditator Yogi who returns as much as he takes; and the account is always clear. When, at the time of his death, Kabir says at the time of his death, “I leave behind my cloak intact,” it has some meaning in it. Its meaning is that taking and giving are all balanced and clear. There is neither any debt debit nor any credit in the account, ; everything is cleared, – “and thus I leave.” There is no debt left. It is not that I have only taken and not given anything.
We all do take but are not able to give, are not able to share. If we are miserly even in taking, then in giving we are bound to be miserly in giving. We do not even take with open minds, ; there too also we keep the doors closed. And Certainly there is certainly great difficulty in giving.
Just Aas I said that more is received in happiness, similarly, more is also given in happiness more is given also. In silence, mMore is received, in silence more is also given too.
In fact, when someone becomes absolutely peaceful and silent, he becomes like an echoing place echo-points you may have come across in the seen on mountains. You call out and the mountain immediately returns it. You speak in an empty temple, ; the sound reverberates, returns and showers back on you. Whatsoever comes to a man who has attained to emptiness, silence and meditation, is immediately echoed back. He is taking and giving each moment. – Tthere is no gap between his taking and giving. It is like the waves touching the shore and being returned: each moment, at once while the shore remains ocean stands debt free of debt each moment. It gives back Aas much as it takes, it gives back; whatsoever whatever it takes, it gives back.
What I was saying was said is that the scientific Astron’s instrument machine also shows how much energy is flowing out of you, – the how much energy–waves are going out of you. From a sad man, a minimum of energy waves go out. A sad man holds stands holding himself back. From a worried man, far fewer much less energy waves given go out. A worried man’s energy starts circling and buzzing within himself, like whirlpools in the water. He starts thinking the very same things again and again that he has been thinking about thought thousands of times before. He starts ruminating; he starts chewing the cud like a buffalo. A buffalo She has eaten the food, – then bringing it back she starts chewing, it again; and then again she starts chewing, again and again and again…. But Tthe buffalo chewing the cud of a buffalo has its uses, also because first a buffalo takes in a large quantity of food eats much at once, then she spends her time chewing it. But the chewing that a worried man does is entirely meaningless — , it has no meaning at all. He starts thinking over the same thing tens of thousands millions of times. What does it mean? It means that a sick whirlpool has formed within him. Now it is all beyond his control, now he has become obsessed. Now he is thinking the same thoughts thing a thousand times — . hHe also realizes thinks that he is thinking unnecessarily, but he goes on thinking all the same. Energy has stopped flowing out, ; it has started spinning inside within him. Such a man will become sick, he will become sick in the spiritual sense.
Energy should come in and also go out too. And it should always have an always the inner balance; taking in and giving out should be equal. Then the relationship that which forms between man and the universe God is beyond description. Then the relationship is straightforward, ; and then it is not that man is at the foot feet and existence is God at the head. Then man becomes divine God and the divine God becomes man. Then the divine God becomes the devotee and the devotee becomes the divine God. Then all differences and gaps disappear, because no taking and giving transactions of taking and giving remain unfinished. Even the universe God cannot find fault say anything forcefully, because whatever was taken, has been given back. There is nothing unfinished.
In unhappiness, in restlessness, in anxiety, we neither give nor do we take, ; we simply shrink and become get closed, and life–sources become dry up. It is like the same as a well which may saying, “Now I will not take water from the ocean. Now I am closing close all myself to all the streams that feed water to me with water. And no one Also nobody needs to lower his bucket into me, because now I will not be giving either give also.” Naturally, one who stops taking will also stop giving also, otherwise he it will start go on drying up. And one who stops giving will also stop taking also, otherwise he will burst, he will not survive. Both the things will have to be done simultaneously. But remember, a well which will says to the ocean that “nNow I will do not take from you ,” to the ocean and will says to the village-people that “nNow I will do not give to you,” to the village people, will only rot and stink and become stagnant, will only stink and become dirty. Its freshness will be destroyed, ; it its life will be dead lost.
We have all have become such wells. In the eyes of Yyoga, we are all stagnant rotting wells, not the alive living wells that are receiving take from the ocean and giving give it back to the ocean. Those who come to the well to take for water in their small pots are nothing but mediums for the ocean. They will send the water back it back up to the ocean and the well will become fresher and fresher. This Yoga’s saying of yoga is amazing, : that if one gives as much as one he takes, then one he is that much more alive. The more one takes and the more one returns, in that the same proportion one becomes the center of more life–energy, – the more thrill, the more dance, the more intensity of life manifests in him. Consider Krishna or Buddha, Mahavira or Christ — – what is the reason that they seem to be full of such enormous life–energy? There is only one reason — : that they have no miserliness in taking, they have no miserliness in giving. They take also on a large big scale, and they give also on a large big scale.
I would like to tell mention to you about a saying phrase of Jesus… – and Jesus is one of those few great meditators Yogis on the earth who have left behind some precious sutras. Jesus’ saying is: “It that everything will be taken away from the one who clings; he who has little, it shall protects. It will be taken away from him, the one who has little and more will be given to the one who has much.“
He is saying a very contradictory thing. We would say, “wWhat an injustice! Give to the one who has nothing. Why give to the one who already has enough? If we do not give to the one who has much, it is all right.…” But Jesus is talking about something of deeper significance. He is saying that the more energy one has, the more he will be given; the less energy one has, the less he will be given. The reason for its not being given is that the person who has less is sitting with his doors and windows closed — , that’s why he has less. He has been miserly in giving, that’s why he has lost out in taking too. also, hHe is worn–out and he cannot take.
I have heard a story that a man in a village read in some book that money attracts money. He was a poor man, – he had one rupee. He thought, that “iIf money attracts money, I must go to some place where there is a lot of money so that I may put keep my rupee near it and my rupee may attract many more pull to itself lots of rupees.” He went to the city and reached the shop of a rich merchant. It was evening time and all the money rupees from the sales was were being counted. Sitting on the step of the shop, the man started playing with tinkling his rupee. He clinked tinkled the rupee on the ground for some quite a long time but no other rupee was drawn to it. Then he thought perhaps the distance was too great, much. Sso, he threw his rupee onto the pile of the rich merchant’s pile of rupees. He waited for some time to see his rupee come back bringing with other rupees. , Bbut it did not happen. Then he said to the merchant, “That The book is incorrect — – please return my rupee.” The merchant asked, “Which book?” The man replied He said, “I read in a book that money attracts money.” The merchant said, “The book was right, . tThe rupees have attracted your pulled the rupee, . you gGo to your home. , madman! Mad man, cCan one rupee attract pull so many other rupees! ? That book was right, money has attracted pulled money. You gGo to your home now and never even by mistake say that the book was wrong.” And that the poor man never said again said to anyone that the book was wrong, because the book was proved to be right.
The miraculous principle that of which Jesus is talking about — is that if you want to be full of existence, the divine then be a giver of the divine energy; – share and receive get, preserve and lose. But Iif you hold on to it save, you will lose. If you save lose, you will lose; if you let go you will receive get. The sutras seem to be contradictory, but Yoga knows the reason behind such for these sutras. The reason is, that the more we empty ourselves, the more space we create for existence the divine. The more existence the divine descends into us, the more we are full of the bliss caused by sharing it, emptying ourselves it, and giving we give in abundance.
Thus this sixth sutra of yoga says that nobody can be here, one is neither solely a giver or nor solely a receiver. Here, nobody can be one is neither solely a beggar or nor solely a king. And if one wants to be only solely a king, he will be in difficulty. ; And if one wants to be only solely a beggar, he will also be in difficulty. Here, because the beggar and the king are both within the same man. One hand gives and the other hand receives. One And a hand will be able to receive only as much as the other hand has given, and the other hand will be able to give only as much as has been taken by the other one hand.
If only Ah! Could we can understand this, the whole structure of our lives will would change. Then, we will not be prove to be the possessors of things, because one who holds on to onto things remains poor. The more strongly one holds on, the more poorer one becomes remains. One should know the art of letting go renouncing. One should know the art of giving, because the art of giving is the only way of getting. The more empty we are, the more capable and worthy of receiving we become. Those who are empty, they will become full. Those who are already full of possessiveness, holding themselves, will remain empty. Lakes get filled, but the mountains remain empty. It rains on the mountains too but the water does not stay on them, ; they are already full. The lakes are empty, so even if it does not rain on them, then too there is nothing to worry about, – the water from the mountains comes to the lakes running to the lake and fills them. Lakes are empty, . That it is their secret.
If one goes on becoming empty, in every respect, one will go on becoming full. ; Aand if one goes on becoming full, in every respect, one will go on becoming empty. They Both are two sides of the same coin. And if someone goes on begging from life the divine, remember one thing, : he will not be able to make any contact with life the divine. We have no contact, because temples are our prayer houses, our temples, are just places of where we only begging. There, we are beggars. Our prayers have become false because they are the our prayers are the prayers of beggars who only go there only to beg.
Remember, : when we go to beg, we are not giving any value to life the divine, we are giving value to the same things we want and ask for.
One man came to me and he said, “Previously I did not believe in God, but now I do.” I asked him, “Have some of your demands been answered fulfilled?” He asked me how I knew. I told him, “Seeing your face, it does not look as if you have traveled even a bit towards godliness the divine. Certainly some demand has been fulfilled.” He said, “In fact Truly, my son could not get a job, so I prayed and gave an ultimatum to God: that if my son does not get a job within one month, I will never believe in you. And my son got a job, so now I believe firmly.”
Now for this man, his son’s job is more valuable than God. If his son loses his job, God too will lose his position too place. ; Hhe too will become useless. Godliness He too will have no meaning for this man. This man will go and kick God him and ask him to leave the throne, – enough is enough. ! We go to God only with prayers to ask him to fulfill our demands. Remember, only the prayerfulness of those one who go goes to give will have any God for giving, only his prayers carry meaning. Only the Oone who goes to give will God for giving, only he connects. – It is not that one who goes to give, does not get, he receives in gets plenty. But iIt is the giver giver who receives gets. Everything It is taken away from the one him who demands. This is why Jesus says, “hHe who has less, it will be taken away from him.” The moment one is ready to give, he becomes entitled to receive — – because for giving, the doors of the heart have to be opened. And it is through these doors that one gets. And oOne who is afraid of giving, has to keep the doors closed lest thieves may come, beggars may come, someone may beg at the doors. He has to keep all his doors and windows and doors shut. His doors are closed and he is demanding demands from inside the house, that “gGive me this, give me that.” Even if existence God comes to the door to give, the man does not open his door for in the fear that – who knows, ? – some beggar may have come; someone may have come to beg.
I have heard that life makes this God jokes many times like this. It He comes to someone’s doors in the form of a beggar. Then it sees that this man recognition is complete that this man is not worthy of receiving getting, because one who is not even capable of giving yet, cannot be worthy of receiving. Naturally, existence God cannot ask for wealth from you. Naturally, it God cannot ask you for a house from you, because the house is not yours. Tomorrow you will not be here but and the house will be here. And the wealth is not yours, , iIt is in your hands today; tomorrow it will be in somebody someone else’s hands. Life God can ask for only for one thing, and that is you — . oOnly you are worth asking for. Hence Yyoga says that one who is ready to give oneself, becomes entitled to receive get all.
… Oonly if we can give ourselves, only if we can let go of ourselves, only if we can say: , “Thy will be done, take me!”
There is a small memoir in the life of Vivekananda. When Vivekananda’s father died, there was so much poverty in his home that often there was not enough food for both mother and son. So, Vivekananda would tell his mother, “Today I am invited to a friend’s house, I will go there.” In fact there was no invitation, no nothing, ; he would just roam around in on the roads and later return home. Otherwise, there the food was so little food that his mother would feed him and would remain hungry herself. So, he would return home with an empty stomach, but happy and laughing and exclaiming saying loudly, “It was a wonderful meal! Such delicious food dishes were cooked!” He would come home enter the house talking about foodstuffs of those food stuffs that had not been were nowhere cooked for him at all, that he had not eaten anywhere.
When Ramakrishna came to know of this, he said, “How mad yYou are crazy! Why don’t you ask existence God and all will be taken care of. ?” Vivekananda said that it would will be too ordinary a thing to talk about eating and drinking with existence God. Still Ramakrishna asked him to try ask at least once and see. He sent Vivekananda inside the temple. One hour passed, one and a half hours passed, Vivekananda came out of from the temple and was very blissful and ecstatic estatic. He came out dancing. Ramakrishna asked, “Did you get it? Did you ask for it?” Vivekananda said, “Get what?” Ramakrishna asked again said, “I had told you to put forward your demand in to existence. What makes you return so blissful?” Vivekananda replied said, “I forgot that completely ”
This happened several times. Ramakrishna would send him in, and when Vivekananda came out of the temple, he would inquire about it. Then Vivekananda would remember what he had been sent in for. Ramakrishna said, “Are you mad or something? Because while going inside, you promised me that you would will ask.” Vivekananda would reply say, “When I go in, there remains not even a faint memory that I have to ask existence God for something. On the contrary, a feeling of giving arises in me, that I should give myself to it Him. And when I give myself, there is such bliss, so much of it, that there is neither hunger, nor thirst, nor the need to ask”
Vivekananda could not ask. It was not possible for him.
Until now, no truly religious person has asked for anything from existence God. And those who have asked, it should ought to be understood well that those who have asked they have nothing to do with religiousness religion. The religious man has only given.
Jesus was crucified. On the night before the crucifixion, his friends frends said to him in the garden, “Tell God; , ask him what you want.” Jesus laughed remained laughing. Then the morning came the morning when he was to be crucified and his friends were telling him again and again that he should ask his God not to let it happen. But Jesus only laughed. Then he was put hanged on the cross. Nails were being hammered into his hands and when a cry voice came out of from his mouth, he let go and let himself be hung on the cross. Then it was not a cross, it had become a symbol of God. Now he could give himself totally. He remained hung on the cross.
Hanging on the cross became a symbol. And it is an extraordinary symbol that those who want to reach go to the divine, they should have the courage to hang their ego themselves, their ‘ “I,” ‘, on the cross.
But man is dishonest; . tThere is no end to his dishonesty. Christian priests are roaming around the whole world hanging golden crosses around on their necks! . Ask them whether the neck is to be hung on the cross or the cross is to be hung on the neck? ! But man is deceptive. Jesus was got hanged on the cross, and his followers are wandering around hanging a tiny crosses on their necks. Even a cross can be turned into an ornament — – man is so dishonest! . He forgets the very idea of giving, he forgets the very idea of effacing himself, ; he keeps remembrance only getting in mind. of getting!
Yoga says, : one receives in the same proportion as one has given; , and one gets the same thing that has been given. If you give life, you will get life; if you give yourself, you will get the self in its totality; if you give the ego, you will get the soul, ; if you give this insignificant non-significant personality, you will get the ultimate individuality, ; if you give this mortal body, you will get the immortal body. In Wwhatever degree is given, in that the same degree you will be received. And what could we have that is worth giving? We have a mortal body, a false ego, an idea that we are I am something — – this is all that we have, and this is what we will give. And Bby giving this, our the authentic, — my real being comes in return; . We I get our my real and immortal body.
Hence, keep Yyoga’s sixth sutra well in mind. your attention: gGiving itself is receiving; , to efface oneself is to be, – because here even a drop gives to the ocean. But when some drop gives itself to the ocean, – have you ever observed? – Wwhen the drop gives itself to the ocean, it attains the ocean, . iImmediately the drop becomes the ocean!
Kabir has said a very marvelous marvellous thing. He has said, that “sSeeking and searching, finally I disappeared; it so happened that the drop has had fallen into the ocean, . How can it now how can it be found?” But after sometime Kabir rewrote this another phrase and told his friends, “Forget the previous phrase as there is a some mistakee in it has happened there.“Now it will be I say a more correct to say: real thing to you, that tThe ocean has fallen into the drop. Had the drop fallen into the ocean, perhaps something could have been done to find the drop again, ; but now the ocean has fallen into the drop, now there is no way to find the drop. Now hHow can it now be taken out again?
When a drop falls into the ocean, it appears to us that from the drop’s side that it the drop is falling into the ocean, . bBut when it has fallen, then the drop realizes that it is the ocean that has actually fallen into it. When a man effaces himself, he feels that he is effacing himself, but when as he is effaced, he simultaneously immediately realizes that a meeting with the ultimate divine has happened — : “iIt is not that I lost something, . I have gained.”
One of Buddha’s young disciples became got enlightened, and Buddha told him, “Now you have attained, go and show people the path, the door, through which you entered to the people. Go and tell people about that temple where boundless limitless bliss resounds is resounding.” The That disciple said, “I was waiting for your order. I will leave today. and I will share what I have has been attained.” Buddha asked, “Where will you go, in which direction?” The disciple, whose name was Purna, Poorna said, “There is a dry part of Bihar called Sookha, ; that is where I will go — . sSo far no one has taken your message there.” Buddha said, “Do not go there. I will not advise you not to go there, because the people there are not good. In fact, that is why so far no one has gone there.” Purna Poorna said, “What is the need for me to go to some place where people are good? Please only allow me to go to Sookha.” Buddha said, “Let me ask you three questions, then you can go.“
The first question I ask you is this: , “The people are wicked there, they are cruel, they are foolish. If they abuse you, what will happen in to your heart mind?” Purna Poorna said, “You know perfectly well what will happen in to my heart mind. The same that would happen to your heart mind. My heart mind will say, “ ‘How good these people are that they only abuse, they do not beat me up. They could have beaten me up.’” “ Then Buddha said, “Purna Poorna, know that they will also beat you. They are very bad people, they will beat you. When they beat you, then what will happen in to your heart mind?” Purna Poorna said, “The same that would happen in to your heart mind. I will be thankful that existence is kind; these people are good that they do not kill me. They could have killed me.” Buddha said, “Now let me ask the last question. If they do kill you, what will be your last thought while dying?” Purna Poorna said, “You are asking in vain. You know very well that the same will happen to me as would happen to you in such a situation. While dying, I will go thanking them that these are good people, that they relieved releived me of this life in which some mistake was possible.”
Buddha said, “You have become a religious man, . yYou can go anywhere. Now the whole earth is paradise for you, and all homes are temples, and each eye is the eye of existence the divine. “Yoga lays the foundation for such a vision.
I will talk to you on more of the sutras of yoga tomorrow. Some questions have come, some more questions may come by tomorrow, ; then all questions can be answered together.
You listened to my talk with such love, – I am grateful. Let me give you some two pieces of information for the morning. Only those friends freinds should come in the morning who want to do the meditation; – remember, only those who want to do the meditation. Do not come to watch. Nothing can be known by watching, ; only by doing can it be known. Also, watching disturbs causes disturbance to the meditators. Those who come, should come after bathing, and silently they should come silently and take their seats here. Do not use words at all, so that the milieu environment of the place can become helpful and conducive for going into meditation.
You listened to my talk with such love, I am grateful that you have listened to me with such love and silence. Now to end, I bow down offer my salutations to the divine that dwells in sitting within you all of you, . pPlease accept my pranams, my offering of respect salutations.