Saint Kabir's Teachings On Love - Session 4

28:58

28:58

Saint Kabir's Teachings On Love - Session 4

by Ekta Bathija

Rated

5

Type

talks

Activity

Meditation

Suitable for

Everyone

Plays

49

Listen to Ektaji talk about Saint Kabir's teachings on love. These teachings are aimed at helping a true seeker walk the path of truth to find the source of love which is located within each one of us and to experientially understand it.

Meet your Teacher

St. George, USA

Meet your Teacher

St. George, USA

Transcript

Salaam. Salaam. Salaam. Salaam. Salaam. Salaam. Salaam. We'll quickly do the next song. This is Rabindranath Tagore. Sajan pool gulab ro to me poolaaribas. Sajan maaro kal rjo to me sajan rosas. The Doha is by Kabir. Translation is by Rabindranath Tagore. But obviously I change it wherever he has not put the word witness because maybe his understanding was not the understanding of Advaita. So if my beloved is a red rose then I am his fragrance. And if he is my beating heart then I am his breath. Very romantic poetry. I think it must be taken into movies also. That's not the meaning really. Again it is about the jiva and the witness. Who is the sajan here? The witness is the sajan. If my sajan is the red rose I am his fragrance says the jiva. It is the same understanding from pure Advaita Vedanta where the jiva is the chitta chaya of the pure consciousness. The reflection of that pure consciousness is the jiva. It has no existence of its own. So if my beloved is the red rose I am his fragrance. If my beloved the witness is my heart, The beating heart, I am the breath. So this is the core, The witness. Sajan me toore thanki aur basu virane vas. Kaam karu ghar aaparo purjevado tamire paas. Oh beloved, I belong to your land. Tare thanki means me bahanki. But I am living here in this desolate place. Virane, Khandar, In this desolate place. The jiva is telling the witness, Oh that is where I belong. But I am stuck here. Kaam karu ghar aaparo. I am working here as the body and mind is working in this samsara. It is bound by karma. Whatever 80, 90, 100 years of karma or maybe 40 years of karma. We don't know with corona how much karma we have right now. Depending on that karma I have a ghar, A house. I am working in this house, This karmic house. My jiva do tamare paas. My heart is there. I want to be in the witness. This is the falling in love that happens automatically. This is the transition from Advaita level 2 to level 3. The falling in love starts happening. Pritham ke patiyaan likhon. Jovo bhase vides. Tan me man me nenan me. Tako kon sandes. I can write a letter to somebody who lives far away. But to the one who lives in my body, In my mind, In my eyes. How can I send him a message? It is that thirst, That love that wells up. And you just don't know how to send a message to the witness. No words reach there. The witness does not understand the language of the body and mind. Only your love, Your thirst for being with the saajan, With the witness. That is what takes you there again and again and again. Nena antar avitu nena jap tohilu. Naame deku aur ko nato he dekhnudu. You come into my eyes. I'll shut my eyes closed and I will hide you. I won't look at anybody and I won't let you also look at anybody. This is the thirst, The thirst, The love that wells up. That is why that saajan, The witness, The consciousness was also called God. And the devotee becomes the dulhania of that God. That God is who I want to be wedded to. You be my dulha, You be my saajan. This is the path of love. This love, This recognition of when you are so consumed by love, There is no I. There is no ego. There is no me, No mine, Nothing. There is just that love. And when you are that love, Then you are the witness. The ego has dropped. The ego has died. Even if it is just for one second that you experience that love, The ego has fallen off. Bhulia Kabir Vichar, Bhuto koi nar jagile aaya aaya guruji ke dvar bharma na so bhagire. Kabir says, Think about this, Only a rare one awakens. Koi virla hi jakta hai. One rare one gets enlightened. Arriving at that guru's door. Which guru? That witness, That pure consciousness. He arrives at that witness's door and all his bharma na, Bharma na, All his illusions get dispelled. What are our illusions? That I am the body, I am the mind. All these illusions get dispelled the moment you arrive at the door of the witness. Beautiful poem na? Sajan, It is called Sajan, Sweetheart. So make your witness consciousness as your sweetheart. Fall in love, That is the only way home if you are a person of the heart. The tale of love is untellable, Beyond a point I cannot describe. I just cannot describe. Like the dumb person, Dumb person who cannot speak. The dumb person, The goonga. He eats jaggery and he is smiling. That's all I can do. I can eat my jaggery and I can smile in that sweet peace that I am savouring. I want you to savour the same sweet peace. But I am like the goonga, The dumb person, Beyond a point I can't say anything. I can't describe it. You will have to fall in love to know what love is. When love just showers down on you, Drenches you completely, You overflow with that abundant love. Then you don't see others as strangers, There are no cheaters, There are no bad people, There are no good people. In that love, In that witnessing, You just dissolve. There is no I. When there is no I, How can there be a you? Both the I and the you dissolve. Love is the highest kind of liberation. Highest. When you attain this, There is no thirst even for moksha. You have no desire to even get out of this cycle of birth and death. There is no room for any desire. It's ultimate freedom. Freedom. That is what is love. It's difficult to express in words. Beyond a point, I also become like a dumb person. Kabir says, He also becomes dumb. All spiritual teachers, They become dumb beyond a point because it cannot be expressed. I can just tell you, You know there is a very yummy sweet which we eat on dasira and it's called rasgulla. It's white, It is soft and it's dipped in the nectar of sweetness. It is so yummy, It's made from milk. How much ever I describe, Unless you take the rasgulla and put it in your mouth, Will you know the taste? No, Na. No, Na. So all these knowledge sessions, All these scriptural descriptions, I am only describing that yummy rasgulla to you. You will have to eat it, My dear. There is no other way. You will have to eat it to understand what I am saying, To know what I am saying. Beyond a point, I become dumb. May you all really attain that, That bliss that I am talking about, That taste, That yummy nectar, That ramras. When you actually experience it, Then all these things, These people, These situations, All this seems petty. You cannot spend even a few seconds in this pettiness. You are so happily absorbed in the witness. Moment to moment, Again and again, All the time. Automatically, You let conditioning drop. But taste to karo, Please taste it. Again and again, Go back to the witness. That is called atma anubhav. The next sutta. Atam anubhav jnanaki jokari pujhe bhat, So gunga gurkhai ke, Kahe kaun mukh swad. Atam anubhav. That self experience, That which comes by tasting that rasgulla, Actually putting the sweet into your own mouth and experiencing the deliciousness. That is anubhav. Not analysing it intellectually. Remember this, This is again the pitfall for the jnani, The one who is walking the path of wisdom. You can come up with a great analysis but atam anubhav will happen when you rest as the witness. So rest there. Atam anubhav. When you experience it, Then you know the taste. Many people come asking about the taste but you cannot speak about the taste. You can only describe it to a point, Beyond a point when you become dumb. So atam anubhav jnanaki jokari pujhe bhat, Whoever comes asking about this experience of atam anubhav. So gunga gurkhai ke, Kahe kaun mukh swad. He is stuck, Dumb. He can just savour the sweetness. But his mouth cannot tell you the taste. Kahe kaun mukh swad. The mouth cannot tell you the taste. The tongue cannot describe the same taste that the tongue tastes. So make an attempt. Dissolve like a sugar cube dissolves in water. How will you become a sugar cube? By letting go of the conditioning. This is right, That is wrong, This is good, That is bad, This is the way it should be, This is what it should not be, He is good, He is bad, This is the right path, That is the right path. All conditioning. Let go of the chitta chatter of the mind. No sight taking. On tabhi's path it is said not to take any paksha path. If you sway towards being right, Being good, This is my path, Hindu path is the right path, All other paths are wrong, You are again leaning on one side. If you say no no no, This person is bad, That is bad, This is bad, Again you are leaning on that side. He says no, Don't say this is good, That is bad, Don't say this is right, That is wrong. What is, Is. Walk in the centre. What is, Is. No paksha path. Then only can you experience the joy of being in the witness because the witness does not take paksha path. Does the witness say take this side or that side, Does the witness put labels, Right, Wrong, Good, Bad, Happy, Sad. No, The witness is just witnessing. So if you really want to go there, The key sutra for you is drop the labels of the opposite. Whenever the mind comes up with opposite, Whether it is talking good or it is talking bad, Don't take any side. Come to the centre, Just be the witness, Go with the flow. The flow is the witness, The witness is the flow, What is, Is. Then everything becomes very simple, Life becomes simple, Actually life is simple, Your conditioning complicates it. You drop the conditioning again and again, I am not taking sides, I am not saying right and wrong, I am not saying good and bad. I am not even labelling it is a sunny day or it is a rainy day. Because immediately your mind comes up, Oh rain, Oh sun, Do you see that? No labels. Yeah, Not to bend on this side nor on that side. In the circus, You have seen that girl walk on that rope, No? She is holding that rod in her hand or whatever in her hand, Balancing herself on the rope. She doesn't lean on this side, She doesn't lean on that side, Otherwise she will fall. That's the way to be happy in life. That's the secret of happiness. Not labelling right, Wrong, Good, Bad, Happy, Sad. Then you go to extremes also, No? You go to angel and devil. You go to extremes. What is, Is? I am not going into labels because I have to protect my own mind. Because my mind goes into extreme emotions, Extreme reactions when I start labelling. And those extreme reactions are the cause of chitter chatter in my mind. Those extreme reactions are the cause of sense of lack. So I am going to cut it at the root. What is the root? No pakshapat. No right, Left, Good, Bad. No labels. I am just giving you very simple labels. You know what labels you put, Right? Yeah, This person is like that, He did this, She did this, Oh it's such a bad day. My day had to start like this, Blah, Blah, Blah, Blah, Blah. This scripture is great, That scripture is not good, That teacher is good, That teacher is not good, Blah, Blah, Blah. You are adding fuel to the fire and then you are saying, You know I want a quiet mind. What is it? You want a quiet mind? Stop throwing food for the mind. You are the one throwing the food and then you are saying I wanted to not eat. Stop throwing the food. Stop adding fuel to the fire. Kabir is very straight forward in his explanations. This is the key to experiencing and being in the witness. Middle path, Same thing that Buddha said, The middle path. It is outrageous to even think that somebody else can show me my witness. Can anybody show it to you? No. Every scripture, Every enlightened teacher, Every enlightened master has just given you signals, Has given you pointers. Those pointers are for you to pick up, Understand and look within and then stay there. To stay there, Again remember it is always a two part process. I make an attempt to stay in the witness again and again and remove the obstacle that prevents me from staying in the witness. And what is my obstacle? Chitter chatter in the mind. For the person of the head, Lot of noise in the mind. For the person of the heart, Lot of noise in the heart. What is noise in the heart? Emotions. Emotions are born from those thoughts. Thoughts are born from the labels that I put. Labels are born from the sides that I am taking. No sides. No sides. Walk the middle path. Not taking a stand on this side, Not taking a stand on that side. What is, Is? I embrace life as it comes. Anyway by you not embracing, Does life change its way? No. You are the one who becomes unhappy. By you not embracing life, Can you start controlling life? No. It has always been out of your control. Only you start suffering because you start thinking, Oh I cannot control this, I cannot control this, I cannot control this. Recognize where is the folly, Where the folly lies. Yeah, Where am I making a mistake? Just in paksha path, Taking sides. I will drop this and just be with what is, What is, Is. What has come, Has come. Very simple. Yeah. Then the darkness of ignorance will leave you. It will vanish and what all teachers have been telling you will become very apparent, Will become very, Very clear. There will be no doubt left in you. The dumb one cannot explain it to you but you will understand, Ahh, This is what the dumb person was trying to say. That sign language because only that dumb person has that taste of communicating it to the other dumb person. Yeah, Only one awakened person can speak in silence to another awakened person. Silence cannot be understood by anybody else. Yeah, That is the taste of love. So when two enlightened people meet like Buddha and Mahavir, Contemporary saints at the same time, Whenever they met, There was just Shunyata, Silence between them. Two enlightened people speak to each other in the same language of silence. The language is silence, The language is emptiness because the witness does not speak. The witness is void of objects. No physical objects, No mental objects. That is why it is described as the void. Yeah, Now for somebody to understand the void, He has to really taste the void then only he comes at the same level. Yes, That is what he is saying in the last Doha. Jho gungay ke sein ko, Gunga hi pehchan, Tio gyani ke suk ko, Gyani hoi sojain. The sign of the dumb, Only the dumb understand. Similarly, The suk, The joy, The bliss of the gyani, The one who has attained this wisdom, Only the wise man can know. When I say dumb, I am saying somebody who is speech deficient, Who is handicapped and cannot speak. Very beautifully Kabir has brought that in when he says gunga. He says that when they speak in the sign language, The other gunga only can understand this gunga. Only deaf and dumb person can understand the deaf and dumb person. In the same way, The gyani suk, The taste of this Ramras, Only another gyani can understand. So come there, Taste it, Know what I am talking about. I have only one intention, One wish for you. That may you all taste that Ramras in this very lifetime, May you dissolve into it like a little doll of sugar. Just dissolve into that nectar of sweetness. That is the only way to know. Why? Because the language is the language of silence. The language is the language of emptiness. How can I describe emptiness beyond a point? How can I describe sweetness beyond a point? That is why on the path of Advaita, We start with the glimpse of the witness that gives you conviction. Oh if I got a glimpse means I can learn to rest in the witness. That develops that conviction. There is no need for faith and belief here. Conviction, Confidence, Confidence in my own taste. And then the seeker starts walking. And all this conditioning will come as an obstacle. Oh what? Who's got enlightened till today? Just eat, Sleep, Enjoy life, Make money, Have babies, Become a millionaire. Easy way out what? Enlightenment, Awakening. Mind will come up with its conditioning. All this conditioning is of the body and mind. Remember that. You have tasted something higher. You have recognized, Oh I am the witness of this body, I am the witness of this mind. So if you have to doubt, Don't doubt your experience of the witness. Doubt what the mind is telling you. Doubt this thing, Tendency of the mind. Oh there is more fun in samsara, More fun in money, In relationships. Doubt the mind there. Mind brings up doubts about the scriptures, About the enlightened masters. Doubt the mind. Turn around and doubt the mind. Don't doubt the taste, Your own taste, Your own glimpse of witness when you had it in your first Advaita session. When you become the jnani, You will say yes. That is it. Because there is no proof. Just like you cannot give me a proof that a rasgulla is very sweet, Very yummy. Just like that. I cannot give you a proof of this ramras, Of this nectar of the witness. I cannot give you a proof. You will tell me, Eat the rasgulla, Then that is proof. I am telling you the same thing. Be the witness. That is the proof. Vahki if you are looking for a shortcut, There isn't one. It doesn't exist. Take care. Vahki if you are looking for a shortcut, There isn't one. It doesn't exist.